By some measures, Hinduism is practised by a larger majority of people in Nepal than in any other nation.[8] Buddhism, though a minority faith in the country, is linked historically with Nepal as the birthplace of the Buddha. About half of the population live below the international poverty line of US$1.25 a day.[9]
A monarchy throughout most of its history, Nepal was ruled by the Shah dynasty of kings from 1768, when Prithvi Narayan Shah unified its many small kingdoms. In 2006, however, a decade-long People's Revolution by the Communist Party of Nepal (Maoist) along with several weeks of mass protests by all major political parties of Nepal culminated in a peace accord, and the ensuing elections for the constituent assembly voted overwhelmingly in favor of the abdication of the last Nepali monarch Gyanendra Shah and the establishment of a federal democratic republic in May 28, 2008.[10] The first President of Nepal, Ram Baran Yadav, was sworn in on 23 July 2008.
Friday, February 4, 2011
Nepali nibandah ko ithihas
After his monumental History of Nepali Children’s Literature, author and researcher Pramod Pradhan has just come out with The History of Nepali Essays. Alongside the basic trends in different timeframes, the work makes an orderly presentation of different phases of the development of the essay as a genre. Ambitious from all angles—dimension, scope and comprehensiveness—the History academically endorses the essay as a genre and opens doors for further research and exploration in this genre that has lagged behind in Nepali literature as compared to verses, fictions and plays.
Other genres are well-read as they appeal to all types of readers. The essay, however, is a tonic for the intellect, and few take interest in reading, criticising or conducting extensive research. This makes writing its history a highly challenging pursuit. Pradhan has accepted the risk with valour. The book is a result of prolonged and comprehensive study and documentation.
Broadly, the author divides Nepali essays into three groups: autobiographical, objective, and commemoratory essays; Travel essays; and Essays of Humour. According to their development, all three types have been brought under three different developmental phases: primary phase, developmental phase, and the modern phase.
The autobiographical, objective or commemoratory Nepali essays began only after prose took a firm grounding as a medium of expression. The first prose in Nepali is believed to be the inscription on the Reling Monastery in Jumla dating back to 1255 AD. This inscription, ordered by Ashok Challa, the then emperor of Jumla, concerned his administrative decrees. As a creation, the first prose work came in 1400 AD as Bhaswati—a book on mathematical astronomy—translated from Sanskrit. The first original work in prose, however, was Raja Gaganiraajko Yatra that was composed sometime in 1493. Passing through Prithvinarayan Shah’s Divyopadesh, and Motiram Bhatta’s Biography of Bhanubhakta, the genre prepared to enter the developmental phase.
The author traces the evolution of newspaper as a very important milestone in the development of Nepali essay. The beginning of Gorkhapatra in 1901 engendered the needs for essay writing. Though moral and didactic in nature, and stringently censored, the essays published in Gorkhapatra directly led to liberal and free essays that we come across today. The political developments of 1950, 1990 and 2006 have gradually delivered the essay from moral, political dictates and given it the contemporary, postmodern flavor.
Travelogue as a form of essay goes back to around 500 years in Nepali literature. Giginirajko Yatra—the travel account of King Giginiraj probably is the first travelogue in Nepali, written around 1443 AD. After a long hiatus, another travel account came out only in 1853, documenting Jung Bahadur’s travel to the UK. This publication took the essay to the second or the developmental phase. The most fertile time for this genre came only after the fall of the Rana regime and the restoration of democracy that eased people’s movement both within the nation, and abroad. Today, it is a rich genre.
Probably Pradhan’s History is the first important work that allocates a position of honour to the essays of humour as an important category of essays. Initially borrowed from Sanskrit, and brought out as translations, the genre has gained popularity with time. Original humour essays sprouted in Bhanubhakta, and developed through various newspaper columns, reaching its pinnacle in Keshav Raj Pindali and Bhairav Aryal.
Pradhan’s book deserves attention as research and documentation material for three reasons. First, this is the first ordered study of its kind. Second, the book has lent academic authentication to essay—a genre not popularly accepted by general readership. Third, it presents a scientific phase-division with critical insight, documenting important trends, assumptions and works characterising each phase. This opens rooms for new researchers. The voluminous bibliography attached to the book is a rare archive for further exploration.
However, the author has overlooked certain vital things that have rendered the work rather fuzzy. He chronological order for all categories of essays is painted with a broad brush. They each have had different, independent and parallel evolutions, and the author’s generalisation is obviously fallacious. Besides, placing the vast oeuvre of Nepali essays under just three headings—preparatory, development and modern phases—hints that the author has limited critical insight to explore such a vast territory. The author’s ‘shortcut’ forces him to stand on a slippery slope.
There are a couple of other things that have been overlooked. ‘Nepali Essay’ entails essays in Nepali language, and not just essays written in Nepal. Pradhan has bestowed little or no importance to essays written in Nepali outside Nepal. His brief treatment of Sikkim and Darjeeling is not enough. Only a comprehensive reading of essays written in Assam, Manipur, Nagaland, Meghalaya and abroad can make for a ‘history’ of Nepali essays.
The order of placing the authors in a chronological order too has been violated at places. Juniors precede seniors in their appearance. Whatever be the degree of their popularity, Krishna Dharabashi (b. 2017) appearing before Dev Kumari Thapa (b. 1927); Rajendra Subedi (b. 1945) appearing before Indra Bahadur Rai (b. 1929); and Yuvaraj Nayaghare (b. 1969) appearing before Srijan Lamsal, Ganesh Rasik, DP Bhandari, Rochak Ghimire, Abhi Subedi and many other seniors, is historically unscientific. This proves that the author has lost critical, objective stance for historiography, and has fallen prey to affective fallacy. History requires chronological placement and discussion of events, and age and temporal order should not be compromised at any cost.
Other genres are well-read as they appeal to all types of readers. The essay, however, is a tonic for the intellect, and few take interest in reading, criticising or conducting extensive research. This makes writing its history a highly challenging pursuit. Pradhan has accepted the risk with valour. The book is a result of prolonged and comprehensive study and documentation.
Broadly, the author divides Nepali essays into three groups: autobiographical, objective, and commemoratory essays; Travel essays; and Essays of Humour. According to their development, all three types have been brought under three different developmental phases: primary phase, developmental phase, and the modern phase.
The autobiographical, objective or commemoratory Nepali essays began only after prose took a firm grounding as a medium of expression. The first prose in Nepali is believed to be the inscription on the Reling Monastery in Jumla dating back to 1255 AD. This inscription, ordered by Ashok Challa, the then emperor of Jumla, concerned his administrative decrees. As a creation, the first prose work came in 1400 AD as Bhaswati—a book on mathematical astronomy—translated from Sanskrit. The first original work in prose, however, was Raja Gaganiraajko Yatra that was composed sometime in 1493. Passing through Prithvinarayan Shah’s Divyopadesh, and Motiram Bhatta’s Biography of Bhanubhakta, the genre prepared to enter the developmental phase.
The author traces the evolution of newspaper as a very important milestone in the development of Nepali essay. The beginning of Gorkhapatra in 1901 engendered the needs for essay writing. Though moral and didactic in nature, and stringently censored, the essays published in Gorkhapatra directly led to liberal and free essays that we come across today. The political developments of 1950, 1990 and 2006 have gradually delivered the essay from moral, political dictates and given it the contemporary, postmodern flavor.
Travelogue as a form of essay goes back to around 500 years in Nepali literature. Giginirajko Yatra—the travel account of King Giginiraj probably is the first travelogue in Nepali, written around 1443 AD. After a long hiatus, another travel account came out only in 1853, documenting Jung Bahadur’s travel to the UK. This publication took the essay to the second or the developmental phase. The most fertile time for this genre came only after the fall of the Rana regime and the restoration of democracy that eased people’s movement both within the nation, and abroad. Today, it is a rich genre.
Probably Pradhan’s History is the first important work that allocates a position of honour to the essays of humour as an important category of essays. Initially borrowed from Sanskrit, and brought out as translations, the genre has gained popularity with time. Original humour essays sprouted in Bhanubhakta, and developed through various newspaper columns, reaching its pinnacle in Keshav Raj Pindali and Bhairav Aryal.
Pradhan’s book deserves attention as research and documentation material for three reasons. First, this is the first ordered study of its kind. Second, the book has lent academic authentication to essay—a genre not popularly accepted by general readership. Third, it presents a scientific phase-division with critical insight, documenting important trends, assumptions and works characterising each phase. This opens rooms for new researchers. The voluminous bibliography attached to the book is a rare archive for further exploration.
However, the author has overlooked certain vital things that have rendered the work rather fuzzy. He chronological order for all categories of essays is painted with a broad brush. They each have had different, independent and parallel evolutions, and the author’s generalisation is obviously fallacious. Besides, placing the vast oeuvre of Nepali essays under just three headings—preparatory, development and modern phases—hints that the author has limited critical insight to explore such a vast territory. The author’s ‘shortcut’ forces him to stand on a slippery slope.
There are a couple of other things that have been overlooked. ‘Nepali Essay’ entails essays in Nepali language, and not just essays written in Nepal. Pradhan has bestowed little or no importance to essays written in Nepali outside Nepal. His brief treatment of Sikkim and Darjeeling is not enough. Only a comprehensive reading of essays written in Assam, Manipur, Nagaland, Meghalaya and abroad can make for a ‘history’ of Nepali essays.
The order of placing the authors in a chronological order too has been violated at places. Juniors precede seniors in their appearance. Whatever be the degree of their popularity, Krishna Dharabashi (b. 2017) appearing before Dev Kumari Thapa (b. 1927); Rajendra Subedi (b. 1945) appearing before Indra Bahadur Rai (b. 1929); and Yuvaraj Nayaghare (b. 1969) appearing before Srijan Lamsal, Ganesh Rasik, DP Bhandari, Rochak Ghimire, Abhi Subedi and many other seniors, is historically unscientific. This proves that the author has lost critical, objective stance for historiography, and has fallen prey to affective fallacy. History requires chronological placement and discussion of events, and age and temporal order should not be compromised at any cost.
Nepal
ndo-Nepal relation is historic one, age old and deep-rooted. Mithila King Raja Janak was the ruler of the region. Janakpur, the capital and birthplace of Mata Janaki (Sita), the virtuous queen of Lord Ram, is in Nepal. His Maithili subjects are the aborigines of the region. The main language of the region was Sanskrit. Till 1334 A.D. the modern capital of Mithila was Simraungarh and Hari Singh Dev was its ruler. Mughal ruler Gyasuddin attacked Simraungarh in the same year and destroyed the famous Pashupatinath temple. Hari Singh fled to Kathmandu valley and later on ruled the valley.
Similarly, as per mentioned in Mahabharat, Kirats the followers of Lord Shiva were the inhabitants in the valleys of the region. Yalambar was the first Kirati king. Matatirth was his capital. He finds a reference in Mahabharat too. It is said that he had met Indra – the Lord of heaven. The festival “Indra Yatra” is famous in Nepal. Perhaps, as per Nepal’s recorded history, Kirats arrived here in 7th or 8th century B.C. from the east. It is a matter of contradiction and extortion. Gopalas, the cow herder’s dynasty ruled the region prior to the Kirats. Nepal observes the grand festival of “Gai-Yatra”(cow-festival) too every year.
Perhaps the land is also the birthplace of lord Buddha; who born in 563 B.C. (mediaeval period) at Lumbini as the son of King Shudodhan who was the ruler of Kapilvastu, now a part of Nepal. Sidharth Gautam got enlightened at Gaya (Bihar) under a banyan tree. Buddha himself visited the holy places of Swayambhu and Guheswari, now in Nepal. The holy places of the region are of high importance. The places like Pashupatinath, Manokamna, Machendranath, Basukinath, Bodhnath, Kumari ghar etc are highly revered in Nepal. The prominent rivers of the region are Narayani, Koshi, Indrawati, Bagmati, Mahakali, Karnali etc. The highest mountain peak of the world, Sagarmatha (Mt.Everest) is situated in Nepal.
By 260B.C. the region was the part of Maurya Empire. Emperor, Ashok the Great visited Kathmandu and Lumbini. Here he erected four Stupas. He arranged his daughter Charumati’s marriage with Devpal, a local prince of Pashupati. Gupta dynasty also ruled the region for a long period.
Lord Pashupatinath is regarded as the guardian deity of Nepal and of the Hindu society as a whole. Licchavi King Supuspadev provided a big shape to the temple. There are several historical evidences that prove the Licchavi king’s ruled the Kathmandu valley for a long period (from slight before 1st till 12th century). During 8th to 11th century the southern part of the valley came under the occupation of Chalukya Empire of southern India and hence, from 876 B.C. Newari era began. Newar, supposed to be a clan of Karnataka. During this period lot of Buddhists from south India fled to Kathmandu valley. By 12th century, Thakuris alias Mallas (Rajputs of North India) emerged powerful in the valley. During Mall’s time the people of Kathmandu were known as Newars.
By the 14th century, Jayasthimall, a Newar King tried to unite the several principalities of the region which short-lived and in 1482 the territory split into three kingdoms: Kathmandu, Patan and Bhadgaon.
Prithvinarayan Shah (a prince of Sisodia clan of Chittor, Rajasthan) unified Nepal. Hence, he is regarded as the father of the modern Nepal. First he established a small principality of Gorkha (means-protector of cow); thereby conquering about more than 22 other princely states of the region, created modern Nepal. On 21st December 1768 he became the ruler of unified Nepal defeating Sen (Maithili) ruler of the valley and declared Nepal as the land of associate garden of 4 Verna (i.e. Brahman, Chatrya, Baisya and Sudra) and 36 castes. P.N.Shah was popularly known as Gorkha ruler, meaning, the cow protector and follower of Guru-Gorakhnath. Unfortunately, he banned the enrollment of Maithili and other Terai (Plain) people in his Nepal Army, as in 1774 Jay Prakash Mall attacked Kathmandu with 12000 strong Maithili troops (Tirhoot Army).
Eventually, Anglo-Nepal War (1814-16) broke out, in which Nepal suffered a complete rout. In exchange of Nepalese autonomy a treaty of Sugauli was singed between East India Company and Shah king in 1816. After 18th century Nepal plunged into internal turmoil. It was fueled by British under a divide and rule policy. This led to Kot Massacre in 1864; a bloody infighting between the Military personnel and Kings loyalists, in which Ranas executed several hundred princes and chieftains. Jung Bahadur Rana (Rajput clan of Mewar, Rajasthan) a fast rising military leader emerged victorious. He became the Prime Minister with all executive powers and the King was made titular. He founded Rana Dynasty and ruled Nepal till 1950 with the help of British government. Highly autocratic and centralized Rana regime not only isolated Nepal from its roots but also fully assisted the British in 1857; the first Indian Freedom Movement.
However, several renowned leaders of Nepal like Bisweshwar Prasad Koirala (founder of Nepali Congress), Matrika Prasad etc. joined Indian National Freedom Movement in 1920. Fearing the strong and fast spreading Indian National Movement, cleverly Britain seceded Nepal from India, in 1923. Perhaps, leaders like Subarn Samsher Rana, Ganesh Man Singh, Krishna Prasad Bhattarai and Girija Prasad Koirala joined Indian freedom movement and wanted to liberate Nepal from the autocratic and pro-British Rana regime as well as from imperialist British clutches. Ranas executed Dharm Bhakta Mathema, Shukraraj Shastri and Dashrath Chand while doing so. B.P.Koirala and Matrika Prasad were arrested, imprisoned in Bankipur jail in 1930. In jail they met Dr.Rajendra Prasad. Later on they were released in 1945.They also joined J.P.’s Socialist and Gandhi’s Quit India Movements. B.P. Koirala, the former Prime Minister of Nepal had clearly said-“Indian National Movement was also our movement because the autocracy of Ranas was supported by British Imperialists”. Regarding Ranas regime J.N.Nehru had said-“to hope reforms from the Ranas is like hoping the milk from a dry cow”. No doubt India sincerely supported the democratic movements in Nepal. And hence in January25, 1947 Nepali National Congress came into existence. Soon after Nepali Congress, came into existence the Communist Party of Nepal, supported by Russia and China.
In November 1950, King Tribhuvan, from his palace prison, managed to flee India. It is said that the King Tribhuvan had requested Pandit Nehru to merge Nepal into Indian union but Nehru ignored the request. India-Nepal singed the historic Peace and Friendship Treaty of 1950, here by India opened its vast resources to the citizens of Nepal. As per the treaty none of the Nepal’s citizen is regarded as foreigner in India and vice-versa. Ultimately, Rana regime came to an end in 1951 and once again the Shah dynasty rule was established under a simple constitutional monarchy system of government, a democratic government with powerful Prime Minister.
In 1956, Dr. K.I. Singh government banned teaching of Hindi. This led to a pro-Hindi and anti-Hindi movement in Nepal. The government of India remained unconcerned about the ban. Later on, in 1959 B.P. Koirala introduced Hindi in Madhes (foot hill of Nepal) but King Mahendra revoked it after a coup in 1962. He dismissed the elected government and took absolute powers in his own hand. This led to a sharp difference between India and king Mahendra. India was in favor of democracy but China supported the king. Taking advantage of Indo-Sino war of 1962 King floated one –state-one Language policy declaring Nepali as national and official language of Nepal at the suffering of other languages and completely banned Hindi in 1963. Prior to this, Hindi and Nepali both enjoyed an equal status as official and educational language of Nepal. Kashi was the base of Nepali publications. Hindi and Nepali have the same Devnagri script, same Sanskrit origin and a lot of similarities in words. There was never dispute in-between the two languages. Unfortunately King, under Chinese influence, tried to provoke and plant the anti-Hindi, anti-India feelings among the Nepali-speaking people of Nepal.
Whereas, according to Nepal’s 2001 national census, there are 92 different living languages in Nepal. The major languages of the state are Nepali-48%, Hindi-32% (Maithili-13%, Bhojpuri-8%, Tharu-4%, Urdu-4% Awadhi-2%, Bajjika-1%), Nepal Bhasa (Newari)-3%, Rai-3%, Tamang-3%, Limboo-2%, Magar-2%, Gurung-2%, Sherpa-1%. Today there is a strong demand for the equal status as Nepali to 11 other major languages. In last 6 decades Hindu and Buddhists are reduced to 81% and 11% respectively, where as Islam (4%) and Christianity (4%) have increased tremendously.
In 1969 Nepal cancelled an arm agreement with India and ordered India to withdraw its military mission from Kathmandu and listening posts from the Tibet-Nepal frontier. The Indo-Nepal relation does not improved during Birendra’s regime too; rather it deteriorated to its utmost level. During nineties he developed closer tie with China, as a result in 1989, the government of India led by Rajiv Gandhi closed Indo-Nepal border to all economic traffic. Though, after intervention of Bharatia Janata Party, Vishwa Hindu Parsad and Rastriya Swayamsevak Sangh the border was opened. Hindu organizations of India and Nepal tried hard to improve the bilateral relation of both the nations. King Birendra along with several political leaders of Nepal were invited in several functions organized by Vishwa Hindu Parisad.
Earlier in February 1963, M.S.Golwalkar,the then chief of Rashtriya Swayamsevak Sangh, while visiting Sri Pashupatinath temple, met the King Mahendra; both had discussions on several issues to improve the bilateral relations. Minister Dr.Tulsi Giri accompanied him. Sri Guruji (Golwalkar) on Febraury27, 1963; wrote to Pandit Nehru, the Indian Prime Minister, regarding the discussion urging him to take up necessary steps to improve the friendly relations and to clear the certain doubts of the king but Nehru did not paid any head to the request. In Febraury1965, on the auspicious eve of Makar Sankrati, Sangh invited The King Mahendra in its Nagpur function for which king had agreed, but Nehru government stopped him from taking part in the function. Though, today Hindu Organizations including Hindu Swayamsevak Sangh of Nepal is gaining strength in Nepal in spite of hurdles and odds. Know the people of Nepal, as a whole, seems getting aware of the foul play of evil elements like Maoists, Church, China, I.S.I., Islamic fundamentalists and certain vested leaders and media. Surprisingly, with the help of these elements, the Chinese influence, Christianity and Islam is also growing in Nepal.
It is said that- “ the loss of culture is the loss of identity and the loss of identity is the loss of nationality. So, these elements are trying hard to uproot Nepal from its glorious past, its culture, tradition and religion. And hence, they are attacking the Hindu identities of Nepal.
Unfortunately, on May18, 2006, under Maoist pressure, Nepal lost its glory of being the only Hindu Nation of the world and was declared secular. Since 1996, in 10 year long Maoists insurgency, more than 13000 people lost their life. Finally, Maoist elements do not even spared the Monarchs, loyal to them. On June1, 2001 his own son and crown prince Dipendra assassinated his father, the King Birendra along with all royal members of the family in the palace shooting-spree and so, on May 28,2008; 239 years old monarchy was abolished; Constituent Assembly declared Nepal, a Federal Democratic Republic. Sri Ram Varan Yadav was elected as the first President and Pushpa Kamal Dahal alias Prachand; the Maoist chief became the first Prime Minister of Nepal. Dictatorial Maoist govt. fall within a year and CPN (UML)- govt. led by Madhav Kumar Nepal, supported by Nepali Congress-Madhesies, and other 20 parties had formed the new govt. The biggest challenge before Nepal is to write its new constitution. Maoists are all posing the hurdles in constitution writing, as they wants such a constitution which suits them.
The modern history of Nepal clearly states that the ruling clans along with Brahmins, Chettris, Castes and Newars; today known as Nepali have come from Rajasthan,Kumaun,Garhwal, Kanaujj and Karnataka respectively. Maithilies and Kirats are the real son of the soil. Nepali language came into existence only in nineteenth century; prior to this there was Sanskrit, Nepalbhasa and Khas language.Later on the Khas language was termed as Nepali and declared as national language in 1963 by King Mahendra.
The name Nepal derived from the Sanskrit word “nipalaya”, which means ‘abode at the foothill’. It is also said that the name Nepal may have derived from the Sanskrit word ‘NEP’ meaning cow herder- the Gopalas, who came in the valley for the first time from the Ganges Plain. According to Nepali scholars, the ancient chronicles report that, a sage (Rishi) named Ne-muni existed in the valley. In Skandh Puran and Pashupati puran his name is mentioned. He became the protector (pala) of this land and the founder of its first ruling dynasty. The name of the country, Ne-pala, therefore originally meant the land protected by Ne. Till 20th century only Kathmandu valley was called as NEPAL.
Human teeth found in Butwal proved to be 10 lack years old, which proves the existence of Human being. Neolithic tools found in the Kathmandu valley are 9000 years old.
In Puranas, it is said that- “Himalayat samaramva, yavadendu sarowaram; tad dev nirmitam desham hindustham prachakshyatey”, meaning – the land stretched right from The Great Himalayas up to the ocean in south is the land created by the God himself. Rishi Aurobind has said – ‘the land is divinely designed triangle”. Nepali writers like Adi-kavi Bhanubhakta say–It is a rare thing to be born in Bharat Varsa and Maha-kavi Laxmi Prasad Devkota say-the history of Bharat Varsa is so sweet, nice and glorious.
Similarly, as per mentioned in Mahabharat, Kirats the followers of Lord Shiva were the inhabitants in the valleys of the region. Yalambar was the first Kirati king. Matatirth was his capital. He finds a reference in Mahabharat too. It is said that he had met Indra – the Lord of heaven. The festival “Indra Yatra” is famous in Nepal. Perhaps, as per Nepal’s recorded history, Kirats arrived here in 7th or 8th century B.C. from the east. It is a matter of contradiction and extortion. Gopalas, the cow herder’s dynasty ruled the region prior to the Kirats. Nepal observes the grand festival of “Gai-Yatra”(cow-festival) too every year.
Perhaps the land is also the birthplace of lord Buddha; who born in 563 B.C. (mediaeval period) at Lumbini as the son of King Shudodhan who was the ruler of Kapilvastu, now a part of Nepal. Sidharth Gautam got enlightened at Gaya (Bihar) under a banyan tree. Buddha himself visited the holy places of Swayambhu and Guheswari, now in Nepal. The holy places of the region are of high importance. The places like Pashupatinath, Manokamna, Machendranath, Basukinath, Bodhnath, Kumari ghar etc are highly revered in Nepal. The prominent rivers of the region are Narayani, Koshi, Indrawati, Bagmati, Mahakali, Karnali etc. The highest mountain peak of the world, Sagarmatha (Mt.Everest) is situated in Nepal.
By 260B.C. the region was the part of Maurya Empire. Emperor, Ashok the Great visited Kathmandu and Lumbini. Here he erected four Stupas. He arranged his daughter Charumati’s marriage with Devpal, a local prince of Pashupati. Gupta dynasty also ruled the region for a long period.
Lord Pashupatinath is regarded as the guardian deity of Nepal and of the Hindu society as a whole. Licchavi King Supuspadev provided a big shape to the temple. There are several historical evidences that prove the Licchavi king’s ruled the Kathmandu valley for a long period (from slight before 1st till 12th century). During 8th to 11th century the southern part of the valley came under the occupation of Chalukya Empire of southern India and hence, from 876 B.C. Newari era began. Newar, supposed to be a clan of Karnataka. During this period lot of Buddhists from south India fled to Kathmandu valley. By 12th century, Thakuris alias Mallas (Rajputs of North India) emerged powerful in the valley. During Mall’s time the people of Kathmandu were known as Newars.
By the 14th century, Jayasthimall, a Newar King tried to unite the several principalities of the region which short-lived and in 1482 the territory split into three kingdoms: Kathmandu, Patan and Bhadgaon.
Prithvinarayan Shah (a prince of Sisodia clan of Chittor, Rajasthan) unified Nepal. Hence, he is regarded as the father of the modern Nepal. First he established a small principality of Gorkha (means-protector of cow); thereby conquering about more than 22 other princely states of the region, created modern Nepal. On 21st December 1768 he became the ruler of unified Nepal defeating Sen (Maithili) ruler of the valley and declared Nepal as the land of associate garden of 4 Verna (i.e. Brahman, Chatrya, Baisya and Sudra) and 36 castes. P.N.Shah was popularly known as Gorkha ruler, meaning, the cow protector and follower of Guru-Gorakhnath. Unfortunately, he banned the enrollment of Maithili and other Terai (Plain) people in his Nepal Army, as in 1774 Jay Prakash Mall attacked Kathmandu with 12000 strong Maithili troops (Tirhoot Army).
Eventually, Anglo-Nepal War (1814-16) broke out, in which Nepal suffered a complete rout. In exchange of Nepalese autonomy a treaty of Sugauli was singed between East India Company and Shah king in 1816. After 18th century Nepal plunged into internal turmoil. It was fueled by British under a divide and rule policy. This led to Kot Massacre in 1864; a bloody infighting between the Military personnel and Kings loyalists, in which Ranas executed several hundred princes and chieftains. Jung Bahadur Rana (Rajput clan of Mewar, Rajasthan) a fast rising military leader emerged victorious. He became the Prime Minister with all executive powers and the King was made titular. He founded Rana Dynasty and ruled Nepal till 1950 with the help of British government. Highly autocratic and centralized Rana regime not only isolated Nepal from its roots but also fully assisted the British in 1857; the first Indian Freedom Movement.
However, several renowned leaders of Nepal like Bisweshwar Prasad Koirala (founder of Nepali Congress), Matrika Prasad etc. joined Indian National Freedom Movement in 1920. Fearing the strong and fast spreading Indian National Movement, cleverly Britain seceded Nepal from India, in 1923. Perhaps, leaders like Subarn Samsher Rana, Ganesh Man Singh, Krishna Prasad Bhattarai and Girija Prasad Koirala joined Indian freedom movement and wanted to liberate Nepal from the autocratic and pro-British Rana regime as well as from imperialist British clutches. Ranas executed Dharm Bhakta Mathema, Shukraraj Shastri and Dashrath Chand while doing so. B.P.Koirala and Matrika Prasad were arrested, imprisoned in Bankipur jail in 1930. In jail they met Dr.Rajendra Prasad. Later on they were released in 1945.They also joined J.P.’s Socialist and Gandhi’s Quit India Movements. B.P. Koirala, the former Prime Minister of Nepal had clearly said-“Indian National Movement was also our movement because the autocracy of Ranas was supported by British Imperialists”. Regarding Ranas regime J.N.Nehru had said-“to hope reforms from the Ranas is like hoping the milk from a dry cow”. No doubt India sincerely supported the democratic movements in Nepal. And hence in January25, 1947 Nepali National Congress came into existence. Soon after Nepali Congress, came into existence the Communist Party of Nepal, supported by Russia and China.
In November 1950, King Tribhuvan, from his palace prison, managed to flee India. It is said that the King Tribhuvan had requested Pandit Nehru to merge Nepal into Indian union but Nehru ignored the request. India-Nepal singed the historic Peace and Friendship Treaty of 1950, here by India opened its vast resources to the citizens of Nepal. As per the treaty none of the Nepal’s citizen is regarded as foreigner in India and vice-versa. Ultimately, Rana regime came to an end in 1951 and once again the Shah dynasty rule was established under a simple constitutional monarchy system of government, a democratic government with powerful Prime Minister.
In 1956, Dr. K.I. Singh government banned teaching of Hindi. This led to a pro-Hindi and anti-Hindi movement in Nepal. The government of India remained unconcerned about the ban. Later on, in 1959 B.P. Koirala introduced Hindi in Madhes (foot hill of Nepal) but King Mahendra revoked it after a coup in 1962. He dismissed the elected government and took absolute powers in his own hand. This led to a sharp difference between India and king Mahendra. India was in favor of democracy but China supported the king. Taking advantage of Indo-Sino war of 1962 King floated one –state-one Language policy declaring Nepali as national and official language of Nepal at the suffering of other languages and completely banned Hindi in 1963. Prior to this, Hindi and Nepali both enjoyed an equal status as official and educational language of Nepal. Kashi was the base of Nepali publications. Hindi and Nepali have the same Devnagri script, same Sanskrit origin and a lot of similarities in words. There was never dispute in-between the two languages. Unfortunately King, under Chinese influence, tried to provoke and plant the anti-Hindi, anti-India feelings among the Nepali-speaking people of Nepal.
Whereas, according to Nepal’s 2001 national census, there are 92 different living languages in Nepal. The major languages of the state are Nepali-48%, Hindi-32% (Maithili-13%, Bhojpuri-8%, Tharu-4%, Urdu-4% Awadhi-2%, Bajjika-1%), Nepal Bhasa (Newari)-3%, Rai-3%, Tamang-3%, Limboo-2%, Magar-2%, Gurung-2%, Sherpa-1%. Today there is a strong demand for the equal status as Nepali to 11 other major languages. In last 6 decades Hindu and Buddhists are reduced to 81% and 11% respectively, where as Islam (4%) and Christianity (4%) have increased tremendously.
In 1969 Nepal cancelled an arm agreement with India and ordered India to withdraw its military mission from Kathmandu and listening posts from the Tibet-Nepal frontier. The Indo-Nepal relation does not improved during Birendra’s regime too; rather it deteriorated to its utmost level. During nineties he developed closer tie with China, as a result in 1989, the government of India led by Rajiv Gandhi closed Indo-Nepal border to all economic traffic. Though, after intervention of Bharatia Janata Party, Vishwa Hindu Parsad and Rastriya Swayamsevak Sangh the border was opened. Hindu organizations of India and Nepal tried hard to improve the bilateral relation of both the nations. King Birendra along with several political leaders of Nepal were invited in several functions organized by Vishwa Hindu Parisad.
Earlier in February 1963, M.S.Golwalkar,the then chief of Rashtriya Swayamsevak Sangh, while visiting Sri Pashupatinath temple, met the King Mahendra; both had discussions on several issues to improve the bilateral relations. Minister Dr.Tulsi Giri accompanied him. Sri Guruji (Golwalkar) on Febraury27, 1963; wrote to Pandit Nehru, the Indian Prime Minister, regarding the discussion urging him to take up necessary steps to improve the friendly relations and to clear the certain doubts of the king but Nehru did not paid any head to the request. In Febraury1965, on the auspicious eve of Makar Sankrati, Sangh invited The King Mahendra in its Nagpur function for which king had agreed, but Nehru government stopped him from taking part in the function. Though, today Hindu Organizations including Hindu Swayamsevak Sangh of Nepal is gaining strength in Nepal in spite of hurdles and odds. Know the people of Nepal, as a whole, seems getting aware of the foul play of evil elements like Maoists, Church, China, I.S.I., Islamic fundamentalists and certain vested leaders and media. Surprisingly, with the help of these elements, the Chinese influence, Christianity and Islam is also growing in Nepal.
It is said that- “ the loss of culture is the loss of identity and the loss of identity is the loss of nationality. So, these elements are trying hard to uproot Nepal from its glorious past, its culture, tradition and religion. And hence, they are attacking the Hindu identities of Nepal.
Unfortunately, on May18, 2006, under Maoist pressure, Nepal lost its glory of being the only Hindu Nation of the world and was declared secular. Since 1996, in 10 year long Maoists insurgency, more than 13000 people lost their life. Finally, Maoist elements do not even spared the Monarchs, loyal to them. On June1, 2001 his own son and crown prince Dipendra assassinated his father, the King Birendra along with all royal members of the family in the palace shooting-spree and so, on May 28,2008; 239 years old monarchy was abolished; Constituent Assembly declared Nepal, a Federal Democratic Republic. Sri Ram Varan Yadav was elected as the first President and Pushpa Kamal Dahal alias Prachand; the Maoist chief became the first Prime Minister of Nepal. Dictatorial Maoist govt. fall within a year and CPN (UML)- govt. led by Madhav Kumar Nepal, supported by Nepali Congress-Madhesies, and other 20 parties had formed the new govt. The biggest challenge before Nepal is to write its new constitution. Maoists are all posing the hurdles in constitution writing, as they wants such a constitution which suits them.
The modern history of Nepal clearly states that the ruling clans along with Brahmins, Chettris, Castes and Newars; today known as Nepali have come from Rajasthan,Kumaun,Garhwal, Kanaujj and Karnataka respectively. Maithilies and Kirats are the real son of the soil. Nepali language came into existence only in nineteenth century; prior to this there was Sanskrit, Nepalbhasa and Khas language.Later on the Khas language was termed as Nepali and declared as national language in 1963 by King Mahendra.
The name Nepal derived from the Sanskrit word “nipalaya”, which means ‘abode at the foothill’. It is also said that the name Nepal may have derived from the Sanskrit word ‘NEP’ meaning cow herder- the Gopalas, who came in the valley for the first time from the Ganges Plain. According to Nepali scholars, the ancient chronicles report that, a sage (Rishi) named Ne-muni existed in the valley. In Skandh Puran and Pashupati puran his name is mentioned. He became the protector (pala) of this land and the founder of its first ruling dynasty. The name of the country, Ne-pala, therefore originally meant the land protected by Ne. Till 20th century only Kathmandu valley was called as NEPAL.
Human teeth found in Butwal proved to be 10 lack years old, which proves the existence of Human being. Neolithic tools found in the Kathmandu valley are 9000 years old.
In Puranas, it is said that- “Himalayat samaramva, yavadendu sarowaram; tad dev nirmitam desham hindustham prachakshyatey”, meaning – the land stretched right from The Great Himalayas up to the ocean in south is the land created by the God himself. Rishi Aurobind has said – ‘the land is divinely designed triangle”. Nepali writers like Adi-kavi Bhanubhakta say–It is a rare thing to be born in Bharat Varsa and Maha-kavi Laxmi Prasad Devkota say-the history of Bharat Varsa is so sweet, nice and glorious.
Tradition
Nepalese people believe that guests are god in disguise . Serving the guest and helping them is considered as the duty of all Nepalese people. No matter whether the guests are from their own country or from other countries we enjoy helping them, talking with them and sharing their experiences. Although this custom of serving guest was developed very early Nepalese have succeeded in handling this to younger generations.
(provide some concrete points)
This custom of Nepalese people is the main reason why thousands of tourists visit Nepal every year. No doubt, Nepal is a beautiful country; rich in natural beauty and cultures but the helpful nature and hospitality of Nepalese people is also the main cause of thriving tourism in our country. Thus, this custom of Nepalese people has also helped in the economic
development of the country. (mention abt the custon and not abt other traits of nepal and nepalese)
Although people from different countries belong to different races, castes and of different colors but there is (a)common relationship of humanity among all the people. Rather than debating on mass destruction and declaring war against each other, we should understand and co-operate (with)each other.We should develop the feelings(omit s) of unity among us and try to solve the problems globally.
Thus inorder to unite all the people of different countries and make this world a better place to live in, I believe that our custom of serving guest as a god should be followed by all countries.
(provide some concrete points)
This custom of Nepalese people is the main reason why thousands of tourists visit Nepal every year. No doubt, Nepal is a beautiful country; rich in natural beauty and cultures but the helpful nature and hospitality of Nepalese people is also the main cause of thriving tourism in our country. Thus, this custom of Nepalese people has also helped in the economic
development of the country. (mention abt the custon and not abt other traits of nepal and nepalese)
Although people from different countries belong to different races, castes and of different colors but there is (a)common relationship of humanity among all the people. Rather than debating on mass destruction and declaring war against each other, we should understand and co-operate (with)each other.We should develop the feelings(omit s) of unity among us and try to solve the problems globally.
Thus inorder to unite all the people of different countries and make this world a better place to live in, I believe that our custom of serving guest as a god should be followed by all countries.
Festivals
During the month of Kartik (late September and early October), the Nepalese people indulge in the biggest festival of the year, Dashain. Dashain is the longest and the most auspicious festival in the Nepalese annual calendar, celebrated by Nepalese of all caste and creed throughout the country. The fifteen days of celebration occurs during the bright lunar fortnight ending on the day of the full moon. Thorough out the kingdom of Nepal the goddess Durga in all her manifestations are worshiped with innumerable pujas, abundant offerings and thousands of animal sacrifices for the ritual holy bathing, thus drenching the goddess for days in blood.
Dashain commemorates a great victory of the gods over the wicked demons. The main celebration glorifies the triumph of good over evil and is symbolized by goddess Durga slaying the terrible demon Mahisasur, who terrorised the earth in the guise of a brutal water buffalo. The first nine days signify the nine days of ferrous battle between goddess Durga and the demon Mahisasur. The tenth day is the day when Mahisasur was slain and the last five days symbolise the celebration of the victory with the blessing of the goddess. Dashain is celebrated with great rejoice, and goddess Durga is worshiped throughout the kingdom as the divine mother goddess.
In preparation for Dashain every home is cleansed and beautifully decorated, painted as an invitation to the mother goddess, so that she may visit and bless the house with good fortune. During this time the reunion of distant and nearby relatives occur in every household. The market is filled with shoppers seeking new clothing, gifts, luxuries and enormous supplies of temple offering for the gods, as well as foodstuffs for the family feasting. Thousands of sheep, goats, ducks, chicken and water buffalo are prepared for the great slaughter. All types of organizations are closed for ten to fifteen days.
Dashain commemorates a great victory of the gods over the wicked demons. The main celebration glorifies the triumph of good over evil and is symbolized by goddess Durga slaying the terrible demon Mahisasur, who terrorised the earth in the guise of a brutal water buffalo. The first nine days signify the nine days of ferrous battle between goddess Durga and the demon Mahisasur. The tenth day is the day when Mahisasur was slain and the last five days symbolise the celebration of the victory with the blessing of the goddess. Dashain is celebrated with great rejoice, and goddess Durga is worshiped throughout the kingdom as the divine mother goddess.
In preparation for Dashain every home is cleansed and beautifully decorated, painted as an invitation to the mother goddess, so that she may visit and bless the house with good fortune. During this time the reunion of distant and nearby relatives occur in every household. The market is filled with shoppers seeking new clothing, gifts, luxuries and enormous supplies of temple offering for the gods, as well as foodstuffs for the family feasting. Thousands of sheep, goats, ducks, chicken and water buffalo are prepared for the great slaughter. All types of organizations are closed for ten to fifteen days.
Nepalese sculptures
The Nepalese sculptures in the collection of The Metropolitan Museum of Art were created primarily by the Newars, one of Nepal's many ethnic groups, in the Kathmandu valley, an area encompassing about 200 square miles in central Nepal. Predominantly Buddhist, Newari artists became renowned throughout Asia for the high quality of their work. At times, Nepalese style had tremendous influence on the art of China and Tibet, as both countries imported art and artists from Nepal to adorn their temples and monasteries.
The majority of these sculptures were created in the service of religion, and although most of the artists were Buddhist, neither a Hindu nor a Buddhist style is discernible. As in medieval India, the same artists probably produced art for both religions. Nepal is one of the few places in the world where Buddhism and Hinduism have coexisted peacefully for almost 2,000 years. Although Hinduism is the state religion, the two religions are not only historically entwined but also share many similar aspirations that make them far less distinguishable than in theory. At the popular level in Nepal, it makes little or no difference whether one receives blessings from a Hindu or Buddhist deity as long as that deity is efficacious.
Nepalese sculptors worked in many media, including stone, metal, wood, and terracotta. Their metal sculptures are either heavily gilded or, if the gold has worn off, have a slightly reddish patina that derives from their high copper content. Many of these, especially later ones, are decorated with inlaid semi-precious stones. Wooden sculptures were generally architectural, many serving as struts to support roofs, as door surrounds or as decorations. Works in terracotta are comparatively rare.
Nepalese sculpture is a conservative tradition, with slight changes in proportion or decorative details appearing over hundreds of years. Stylistically, Nepalese sculpture grew out of the art of Gupta India, and later was influenced by that of Pala India. However, Nepalese artists created a distinctive style of their own, which can be recognized even on early bronzes such as the Standing Vajrapani (Standing Vajrapani, L.1993.51.5), dated to the sixth to seventh century. Nepalese artists later developed a distinctive physiognomy for their deities, with long, languid eyes and wider faces than those in eastern Indian models. A tendency toward ornamental flourishes, exaggerated postures, and a repertoire of unique jewelry styles is also symptomatic of the Nepalese sculptural tradition.
The majority of these sculptures were created in the service of religion, and although most of the artists were Buddhist, neither a Hindu nor a Buddhist style is discernible. As in medieval India, the same artists probably produced art for both religions. Nepal is one of the few places in the world where Buddhism and Hinduism have coexisted peacefully for almost 2,000 years. Although Hinduism is the state religion, the two religions are not only historically entwined but also share many similar aspirations that make them far less distinguishable than in theory. At the popular level in Nepal, it makes little or no difference whether one receives blessings from a Hindu or Buddhist deity as long as that deity is efficacious.
Nepalese sculptors worked in many media, including stone, metal, wood, and terracotta. Their metal sculptures are either heavily gilded or, if the gold has worn off, have a slightly reddish patina that derives from their high copper content. Many of these, especially later ones, are decorated with inlaid semi-precious stones. Wooden sculptures were generally architectural, many serving as struts to support roofs, as door surrounds or as decorations. Works in terracotta are comparatively rare.
Nepalese sculpture is a conservative tradition, with slight changes in proportion or decorative details appearing over hundreds of years. Stylistically, Nepalese sculpture grew out of the art of Gupta India, and later was influenced by that of Pala India. However, Nepalese artists created a distinctive style of their own, which can be recognized even on early bronzes such as the Standing Vajrapani (Standing Vajrapani, L.1993.51.5), dated to the sixth to seventh century. Nepalese artists later developed a distinctive physiognomy for their deities, with long, languid eyes and wider faces than those in eastern Indian models. A tendency toward ornamental flourishes, exaggerated postures, and a repertoire of unique jewelry styles is also symptomatic of the Nepalese sculptural tradition.
Beautiful Nepal
My small country Nepal attributing an angelic beauty is situated between two large countries called china in north and India in three sides.According to the census report of 2001 A.D the population of country Nepal is 2,31,51,423 and its area is 1,47,181.The population density of Nepal is 154 people in per sq.km but the valley and the plains are densely populated.
Nepal is a agro based country.Eighty percent of the people of Nepal are depend upon the agriculture .Although the people of various social group,various religions,they really practice "unity in diversity".The follower of one religion respect the follower of the another religion.Most of the people of the Nepal follow the Hindu religion,and rest of the people follow the religion like Muslim,Christian,Buddha etc.
Nepal is popular for the angelic beauties ,unique wonders and gifts in the world,although it is a land locked country.It is famous for river lakes and mountain.Tourist come here for relaxation in their holiday.The highest mountain peak Mount Everest in the world,fascinates many foreign tourist everyday.Through tourism we can earn foreign money which can be invest in development project.Nepal is rich in water resources it is the second richest country in water in the world.Many rivers flow from the mountain and it passes through the terai.Many brooks and stream serves the people in many ways.They are advantageous for irrigation,transportation,rafting,running hydroelectricity projects and so on.
It is said that "Hario Ban Nepal Ko Dhan".In fact we can get many advantages from the forest.Our country Nepal seems to be beautiful because of the green forest,but nowadays forest is being destroyed in many ways .But also many awareness program are conducted.National parks and wild-life reserves preserve many wild animals .Many tourist come here to watch them.
Nepal is a developing country .About 50%of the Nepalese people are literate .Many school and colleges have been running all over the country .Due to high percent of poverty Nepal many children do not go to school .
I feel proud to be the citizen of Nepal like country.We Nepali people respect each other.We are co-operative .I do feel most of the people love the nation.We feel the mother and mother lands are same .I do hope that our country Nepal will be best and famous country in the world.
Nepal is a agro based country.Eighty percent of the people of Nepal are depend upon the agriculture .Although the people of various social group,various religions,they really practice "unity in diversity".The follower of one religion respect the follower of the another religion.Most of the people of the Nepal follow the Hindu religion,and rest of the people follow the religion like Muslim,Christian,Buddha etc.
Nepal is popular for the angelic beauties ,unique wonders and gifts in the world,although it is a land locked country.It is famous for river lakes and mountain.Tourist come here for relaxation in their holiday.The highest mountain peak Mount Everest in the world,fascinates many foreign tourist everyday.Through tourism we can earn foreign money which can be invest in development project.Nepal is rich in water resources it is the second richest country in water in the world.Many rivers flow from the mountain and it passes through the terai.Many brooks and stream serves the people in many ways.They are advantageous for irrigation,transportation,rafting,running hydroelectricity projects and so on.
It is said that "Hario Ban Nepal Ko Dhan".In fact we can get many advantages from the forest.Our country Nepal seems to be beautiful because of the green forest,but nowadays forest is being destroyed in many ways .But also many awareness program are conducted.National parks and wild-life reserves preserve many wild animals .Many tourist come here to watch them.
Nepal is a developing country .About 50%of the Nepalese people are literate .Many school and colleges have been running all over the country .Due to high percent of poverty Nepal many children do not go to school .
I feel proud to be the citizen of Nepal like country.We Nepali people respect each other.We are co-operative .I do feel most of the people love the nation.We feel the mother and mother lands are same .I do hope that our country Nepal will be best and famous country in the world.
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