Bhanchiyeko Maan — a collection of pieces of his broken hearts — has almost a hundred songs and ghazals, mostly on love, betrayal and tragedy. For the first time reader can realise that pain can also be melodious.

He writes a letter to his beloved on the petals of rhododendron but when she rejects, his heart melts and starts to flow from his eyes in the form of tears. He writes with his tears, “It would have been better, if I had had a heart of stone. There would have no beautiful thoughts of her, no love and no pain.”

As Prof Dr Durga Prasad Bhandari writes, “Only a mystic can reach the state of no-mind – thoughtlessness, and there will be no love or hate and no pain. Dhungel is a normal man like us, he is no mystic.” But all the creative souls are, to some extent, a mystic; they can see what other normal souls can not see; they can feel what other normal souls cannot feel. As Sufi mystics call god their love, going through Bhanchiyeko Maan, one can call Dhungel a lover and a mystic.

BOOK REVIEW

Book — Bhanchiyeko Maan (Broken Heart)

Poet — Subash Chandra Dhungel

Publisher — DMPS former Students Society

Price  —  Rs 100

Pages  — 101

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The Loner

It has been raining collections of songs. More and more lyricists are coming out with their songs’ collections. And here is yet another young lyricist, Arun Tiwari, who has brought his first collection of songs Eklai Eklai (alone). Image Best Lyricist award-2061 winner and a representative of the present generation Tiwari feels loneliness after his beloved leaves him. He does not say why she left him but he has learned a lesson from the tragedy. “We were born alone, and will die alone. Then why do we need a friend in life, if we don’t find a true one.”

There are 70 beautiful and melodious songs - which are not new to us as we have been hearing them regularly - in Eklai Eklai. Tiwari calls himself a professional lyricist, but that does not satisfy him. He thinks he deserves more. “I have published Eklai Eklai for mere satisfaction,” he says. And the collection satisfies the readers also.

BOOK REVIEW Book — Eklai Eklai (alone)

Poet — Arun Tiwari

Publisher — ANT Price  —  Rs 75

Pages  — 70

• Kuber Chalise

Kathmanduites honour death, an inevitable truth, by celebrating Gai Jatra on Bhadra Sukla Pratipada, the first day of Bhadra, according to the Lunar Calendar. Hindu scriptures explain human body as a whole universe. Life is a creation and death is destruction. Thus, on Gai Jatra day life honours inseparable duo, death.

It is said that the door of Chitragupta, a Puranic judge who takes notes of one’s nobility and sins, opens only once a year, on this day. And all the departed souls on this day leave for the eternity through his door. While leaving this planet the deads want them to be remembered by their kins. To fulfill their wishes, Valleyites whose relatives have died within a year come out on the street in a procession with real cows or children clad-like cow, representing the real one or clad like Jogi –holy men.

Only cow can help the dead ones to cross a mythical river Baitarini, while traveling to eternity. On can, according to the belief, cross Baitarini only clinging to the tail of a cow.  Thus the festival got the name Gai Jatra in the honour of sacred cows.

The procession followed by the drums and the festivities must go through Durbar Square in Kathmandu . History has it that King Partap Malla ordered all his countrymen to follow this path to console his queen, who due to the untimely death of her son was sad and was in no mood to accept the inevitable.

By showing her that not only she but a lot in this kingdom has lost their kins but they accept this as a rule; One who borns has to die. The Gai Jatra parade then dispelled her grief.   

Though this festival is celebrated only in Kathmandu valley, the three sister cities of the valley has their own way to celebrate this day. The medieval city of Bhaktapur has more fun fare and musical troupe to follow the procession. Ghintang Kisi is the typical Bhaktapure musical tradition to celebrate Gai Jatra. While Patan celebrates Gai Jatra by taking out the procession of cows and the little girls follow the procession.

In the night Ramayan dance, Bhairav dance and Devi dances are the major attraction of the locals.

Though the country has 12-years of democratic experience. One is free to express oneself according to the new constitution. But Gai Jatra, in modern days also has interpreted as a day to express the discontent of the people. Newspapers publish special editions, satirical articles and cartoons. The wrongdoings of the government are highlighted and made fun of on this day.

The valleyites, especially the Newar community celebrates this day as Saparu. Lalit Bistar, a Buddhist scripture adds some description about Saparu. According to this Buddhist scripture, Kama - lust, Krodh – anger, lova –greed and egos tried to disturb Lord Buddha by making noise and creating different kinds of images while he was in meditation but could not perturb him. To mark the day the day is celebrated by making noises, fun and drum beats.

Gai Jatra, a traditional carnival, has religious, historical, cultural and the social significance in our society.

• KUBER CHALISE

The Janai Purnima day falls on the full moon day of Shrawan, according to the lunar calendar. All the Brahmin- the priestly class and Kshatriya- the ruler class changes Janai - the sacred thread worn around their body for a year. Thus the day is known as Janai - Purnima.

Brahmins and the Kshatriyas prepare themselves a day before by cleansing their body, shaving, cutting nails and observing fasting before the Janai Purnima day.

Scriptures has it that no one can be Brahmin or Kshatriya by birth, one should prove by ones act. The true knowledge of self and the universe can determine the class and the caste of people.

The traditional caste system is based on the profession of a member of the society. But the society is changing and so are we. Thus, the festival of Janai - Purnima, though is related to those only who wear janai - the sacred thread - Brahmins and Kshatriyas, is celebrate by all.

The day is also known as Rishitarpani - a day to remember all the Vedic sages, their wisdom and to be thankful to them. 

The day is also marked as Rakshya Bandhan also. There is a tradition of wearing a yellow sacred thread- Rakshya-Bandhan by the Brahmin-priests. The family priests keep busy visiting houses to tie yellow sacred thread around the wrist to protect from any harm throughout the year.

According to the Puranas, Hindu scriptures when Indra, the king of Gods lost his empire to the demons. He then by the advice of Guru Brihaspati on this day of Shrawan Purnima tied Rahshya-bandhan on his wrist and fought the decisive war and regained his lost empire.

While tying the sacred thread, Rakshya-bandhan, the priests recite the mantra of a demon king called-Bali, who once ruled the whole universe defeating Gods. But Vishnu, incarnated as Vaman - a dwarf, asked him for three steps of land which Bali granted by ridiculing his size. But Lord Vaman scaled the whole universe in his three steps and sent Bali to Paataal - the lower universe, on this day, states Vishnu Puruna.

The pilgrims visit Gosai Kunda - a religious lake at the foot of Himalayas in Rasuwa district on this day to pay homage to Lord Shiva and to have a holy bath in the sacred lake.

Scriptures has it that once the Gods and the Demons jointly set themselves to Samundra Manthan - a churning up of a mythical ocean.

While churning the ocean up there came Kaal Kut Visha - a deadly poison. All the Deities and the demons being terrified by the Kaal Kut poison prayed to Lord Shiva. The Lord being the saviour of the world, swallow the deadly poison to save the world but it stuck in his throat and burnt badly which turned blue. Thenceforth, because of his blue throat, Lord Shiva is also known as Neelkantha - one with a blue throat.

The burning of throat did not let him stay calm. So he went to the Himalayas in search of cool stream. He thrust his Trishul - trident deep into a snow- clad mountain causing three cool streams to run down. The cool breeze of the stream gave him a great relief and he slept there. This very holy water from the streams is believed to have formed Gosai Kunda. And devotees believe till date Lord Shiva is sleeping in the Kunda.

Festivities gather at a holy pond in Kumbheshwor, Patan - believed to have formed by the same water stream from Gosain-Kunda on this day.

Among the 12 full moons in a year, the ninth full moon in the month of Shrawan, has the mystic significance, according to the Kulavarna-tantra, a Hindu scripture.

Local Newars in Kathmandu celebrate this day as ‘Gunhu-punhi’ or ‘Bwacha-Nagegu Punhi’. They invite relatives and prepare delicacies specially Kwati and soup, on this day. Nine different sprouted cereals are mixed to prepare the Kwati. 

According to the Lalit Bistar, a Buddhist scripture, Swayambhunath appeared on lotus flower in the then Kathmandu Lake on this day. To mark the day, Buddhists visit swayambhunath.

We, the Nepalese are rich in our cultures and traditions and enjoy every festival with merry making mood. We have every reason to celebrate festival whether it has traditional, culture or social value.

The Janai Purnima, Raksha-bandhan, Gunhu-punhi, Byawa-Nakegu Gosai-kunda Mela or the Kumbheshowor Mela, whatever you name it, this day is of great importance to all who wants to be in the festive mood.

• KUBER CHALISE

Hindus celebrate the fifth day of the bright half of Shrawan as the day of serpents – Naag Panchami. Vedic sagas, visualised a pair of snakes with opposed heads as Kundalini, the supreme power-centre in the human body, inspired by the energy of their spiraling bodies. Naags, it is stated that are the harbinger of rain, without which life cannot exist. Thus, the extraordinary vitality and mysterious dynamism of the serpents might have provoked powerful emotional response in the Neolithic agriculturists and the Vedic Aryans that they were consequently mytholised and attributed with power.

“In old Europe , the snake represented the power in the earth that supports life and the transformation of life on its surface. The snake was recognised as the actual force behind the creation.” But in Nepal , which is an agricultural country, have its own reasons and myths to worship Naag – the snake serpents. According to ancient Hindu scriptures, Naags are the ornaments of Lord Shiva. Hindus honour and worship not only the Gods but also their mounts. Such as Garuda, the conveyance of Lord Vishnu is worshipped and the stone Garuda can be seen outside every Vishnu temple. Likewise bull, a mount of Lord Shiva and crow of Lord Yamaraj, the god of death are also worshipped respectively. But there is yet another story to celebrate Naag Panchami. Once a farmer while ploughing his field killed two young serpents. The mother snake had causally gone out. When she came back and found her children cut into pieces, she became furious and wanted to take revenge.

At night she went to the farmer’s house and bit the whole family. When she tried to bite the farmer’s daughter, the daughter offered her a bowl of milk and prayed her not to harm. Snakes are believed to like milk, so the mother snake then pleased with the girl blessed her with life and gave the life back to her parents also.

Thus, on this day people craft the images of the snakes using cow dung on the either side of the entrance of their houses. Nowadays a picture of Naag- serpents is also placed above the door and worshipped. To please them milk is offered. It is believed that if worshipped and offered milk to the serpent – the Naag, on this day, they will not harm throughout the life.

Kathmandu valley, once upon a time, was a big lake and it is natural that various serpents lived here and ruled the valley lake.

After many years, a great saint Mahamanjushree gave an outlet to the water of this lake and the serpents residing here also left. But the Karkotak Naag – the king of all the serpents residing here was requested to stay at Taudaha, near the valley to guard the assets of the valley, according to Bhasa Bansawali.

Karkotak Naag is thus believed to be residing at the Taudaha till date. According to Hindu tradition, serpents are believed to be the caretakers of the wealth. Festivities throng Taudaha on this day to worship Karkotak Naag.

The oldest Egyptian and the Babylonian used to worship the nature: fire, water, tree, mountain and the Naag – serpents and so did we in our Vedic culture. Aryans also believe in the harmony of all the five elements: fire, earth, water, air and space for a balanced life.

Naag basically are related to the earth element thus before ploughing the field and building the houses, they are worshipped to ensure the safe and unhindered completion of the work.

According to the Vedas and Purans, there lived a tribe in some parts of India and even in Nepal , who worshipped Naag, and called themselves the descendents of Naag- the Naagkul like the demigods – Yakasha and Gandharvas.

According to the Mahabharat, a Hindu epic, there are eight famous species of Naag; namely Ananta, Basuki, Padhma, Mahapadhma, Takashyak, Kulir, Sangkha and Manibhadra.

On Naag Panchami, all these eight Naags are worshipped and offered milk, which helps in reducing the fatality rate of snakebite, according to the scriptures.

• Kuber Chalise

Contentious Politics and democratization in Nepal – edited by Mahendra Lawoti, an assistant professor at the Department of Political Science in the Western Michigan University, USA – has raised several questions on our feudal and centralised state polity and highlighted the most contentious issues. The volume has tried to demystify the myth of ‘a peaceful Nepal’. It focuses on identity struggle vis-à-vis Maoists insurgency its causes and effects, violent and non-violent movements and social exclusion that has subsequently fuelled the gender and identity movements.

Nepal , according to Harka Gurung, was brought together territorially by the Gorkha conquest but it has not been unified psychologically and economically even after more than two centuries. And Lawoti blames caste-based Hindu hierarchical order for this discrimination and exclusion.

The book has a dozen articles – on democracy, role of stakeholders in democratisation process, relation and effect between social movement and political parties, ethnic nationalism and Maoists Insurgency – contributed by a range of journalists to scholars from different parts of the world.

The volume is divided into five parts and the first part gives an account of different social and economical sectors and their exploitation by a small elite class.

The second part has covered the Maoists insurgency. Li Onesto, a journalist, has in The Evolution of Maoist Revolution in Nepal in an Adverse International Environment credited Maoists growth to largely broad strategy developed by Mao half a century ago. Has only Nepali Maoists followed Mao, and there were not social exclusion and huge disparity in Nepali society, could the violent movement succeed? Maoists have also accepted the fact that different actors have played different roles in their growth.

The third part is on identity politics. This part delves into the issues of diverse ethnic communities that have become the scapegoat and are largely manipulated. The rising number of militant groups in Tarai in the name of liberalising Tarai in recent days is an example of how they are manipulated.

There is yet another face of identity politics, which the editor knowingly or unknowingly, has missed. It would have been better if the book had separate chapter on the struggle between Janatrantrik Tarai Mukti Morcha and Chure-Bhawar Ekata Samaj.

Similarly, fourth part deals with the rights of people to protest in democracy.  But there has always been confusion in Nepali society as it never learnt to respect other’s right while exercising one’s right to protest.

The fifth part concludes that neither the social cohesions and demoralisation of society nor the continuous breaching of law and order will strengthen the democracy. Democracy can only be strengthened in a just society. Peace without justice will definitely uproot the democracy sooner or later.

Contentious Politics and democratization in Nepal aims to communicate the experiences and perceptions of the social political contradictions in Nepal . Nepali society is undergoing a massive transformation, something that is yet to be realised. The book touches upon the root causes of our present social malaise and also gives us a chance for serious introspection.

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BOOK REVIEW

Book: Contentious Politics and democratization in Nepal

Edited by: Mahendra Lawoti

Publisher: SAGE Publications and Bhrikuti Academic Publications (for Nepal )

Pages: 348

Price: Rs 1112

·        Kuber Chalise

Shivaraj Acharya Kaudinyayan has authored Veidic Dharma, a book in Nepali that contains the Vedic teachings that our ancestors have left for us in Sanskrit. The book is a summary of all the four Veda, six Vedanga, 56 Smriti and 18 Puranas.

One might feel uncomfortable to believe in the existence of god, but Dharma does not only mean worshipping of an idol, it is rather a way to lead a harmonious life, be dutiful and responsible towards oneself, one’s family, society, nation and the humanity, according to the book. Veidic Dharma has introductions to each traditions and school of thoughts — from Vedic era till date — in a readable style with the original Sanskrit reference. It also provides comprehensive information about the festivals.

Religion gives us an identity and a belonging to a society to which we relate. It is rather sad that today it has become a cause to more problems than solutions. The book forces the readers to seriously think on scientific bases of Vedic religion.

From the study of various religions and advances in modern science, one can come to a logical conclusion that it is science that can bring emancipation to humanity from the ravages of famine and starvation, deadly diseases, and will provide people with food, clothing and shelter. “And it is the Veda that guides us to live a responsible, healthy and harmonious life. If we follow the Vedic lifestyle, we will be free of all the worldly woes,” claims the book.

In this age of science, we must think in terms of scientific and verifiable evidence and not in terms of dogma. And this book will certainly help people to clearly differentiate between the religious dogma and the scientific Vedic life. The book is useful to the researchers and students alike. It can be used as a means of education, reference or inspiration, as the author — an avid follower of Vedic life-style himself — has penned down his years of experience in rather simple words to the benefit of mankind.

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BOOK REVIEW

Book: Veidic Dharma

Author: Shivaraj Acharya Kaudinyayan

Publisher: Swadhayashala

Price: Rs 500

Pages: 800