Wednesday, December 7, 2016

161207 संशोधन खोज्नेहरुलाई बेवास्ता गरेर ल्याएको संशोधनले देशमा शान्ति ल्याउँदैन : राजेन्द्र श्रेष्ठ


भूकम्पले प्रताडित नेपालीहरुका माझमा अकस्मात् राखिएको संविधानले संविधान सभाका सदस्यहरुको जोड घटाउमा जस्तोसुकै तालमेल मिलाए पनि अन्ततः त्यसले सडकमा स्वागत पाउन सकेन । आज सत्ता परिवर्तनको साँचो बोकेको संविधान संशोधन आफै विरोधको चपेटामा छ । यस्तो अवस्थामा यो संविधान किन सर्वस्वीकार्य हुन सकेन र यसमा कस्तो संशोधन ल्याएमा सबै नेपालीले यसलाई आफ्नो भन्ने अवस्था आउँछ भन्ने विषयमा हाल संविधान संशोधनलाई अपुरो र अधुरो मानेर विरोध गरिरहेको संघीय गठबन्धनको एक सशक्त घटक संघीय समाजवादी फोरमका सहअध्यक्ष राजेन्द्र श्रेष्ठसँग इसमताका लागि राजेन मानन्धरले लिएको अन्तर्वाताको अंश । 
0 संविधान संशोधन को कुरा आउने बित्तिकै विशेष गरेर सीमांकनका मुद्दामा नेकपा एमालेले आन्दोलन चर्काएको छ । सीमांकनमा आन्दोनल हुनुको कारण के हो?
हाम्रो मुद्दा भनेको सीमांकन मात्र होइन । हामीले उठाइरहेको मुख्य मुद्दा भनेको संघीय संरचना सम्बन्धी नै हो । संघीय संरचनामा त्यसको तहगत संरचनाहरु कसरी व्यवस्थापन गर्ने — केन्द्र, प्रदेश तथा विशेष संरचनाहरु जस्तै स्वायत्त क्षेत्रहरु इत्यादि । यी सबैको संरचना पहिचानमा आधारित बनाउने भन्ने हाम्रो पहिलो माग हो । दोश्रो प्रदेशहरुको संख्याको कुरा आउँछ । र तेश्रो सीमांकनको कुरा र चौथो ती प्रदेशहरुको अधिकारको बाँडफाँडको कुरा आउँछ । यी सबै कुराहरु हामीले हाम्रा २६ बुँदे मागमा ल्याएका छौं । यसको समाधान नै देशमा अहिले भइरहेका सबै प्रकारका समस्याहरुको एकमुष्ठ समाधान हो ।
तर सत्तापक्ष यी सबै कुराहरुलाइ प्याकेजमा समाधान गर्छु भन्छ, नेताहरु एउटा आयोग बनाएर यी सबै कुराहरु हल गर्न सकिन्छ भन्दैछन् । तर अहिलेको संविधानले जुन आयोग को परिकल्पना गरेको छ, त्यससँग पनि यी सबै कामहरु गर्ने अधिकार छैन, यसले त सीमाना हेरफेरसम्म मात्र गर्न सक्छ र समस्याको समाधान यदि खोज्ने हो भने यसबाट सम्भव छैन । हाम्रो माग भनेको सीमांकनसँग मात्र सीमित छैन ।
ठोस रुपमा भन्दा १० वटा पहिचानमा आधारित प्रदेश र एउटा गैर भौगोलिक विशेष प्रदेश सहितको अवधारणा नै हाम्रो माग हो । यसबाट मात्र सबै आदिवासी जनजाति, मधेसी दलित लागायत सबै सीमान्तकृत जनताले देशमा साँचैको संघीयता आएको महशुस गर्नपाउनेछ । हामीले यही चाहेका हौं ।
0 पहिचान सहितको संघीयता र दश जोड एक प्रदेशको माग गर्नेहरु नै अहिले सरकारमा पुगेका छन् । उनीहरुले सरकारमा पुगेपछि आफ्नो माग बिर्सने गरेका हुन् कि अथवा आजको अवस्थामा साँच्चै यो अवधारणाको सान्दर्भिकता हराएको हो?
दोश्रो संविधान संशोधनको प्रस्ताव आएपछि यसको सान्दर्भिकता अझ बढेको छ । किनभने यो सात प्रदेशको सीमांकन कुनै अवधारणामा आधारित आएको होइन । त्यसैले एउटा सात प्रदेशको विकल्प अर्को सात प्रदेश हुन सक्दैन भन्ने बुझियो । अहिले एउटामात्र प्रदेशको सीमाना हेरफेर गर्न खोज्दा दोहोरो मापदण्ड वा मयगदभि कतबलमबचम देखियो । जस्तो मधेसमा संविधान जारी भएकै बखत पर्सादेखि सप्तरीसम्मको एउटा मधेसी समुदायको क्लस्टर मिलाएको थियो अहिले थारुको पनि त्यस्तै परासीदेखि बर्दियासम्मको क्लस्टर मिलाएर एउटा प्रदेश बनेको छ । तर यी दुबै पूर्वी र पश्चिमी तराइका प्रदेशहरु अपूर्ण छन् । किनभने झापा मोरङ सुनसरीको मधेसी बाहुल्यको प्रदेश यसमा राखेको छैन । थरुहट आन्दोलनको केन्द्र बनेको कैलालीको दक्षिणी भाग त्यसमा राखेको छैन । अझ सुस्तालाई पनि थरुहटमा राखेको देखिँदैन । त्यसैले यो अपूर्ण भनेको हो ।
तर यही मापदण्डमा टेकेर, जस्तै पहाडमा मगरकेन्द्रित बनेर प्रदेश बनाइएको छैन, नेवाः, तामाङ, शेर्पा, लिम्बु र राई केन्द्रित गरेर प्रदेश बनेको छैन । जुन आधारमा मधेसमा प्रदेश बनाइयो, तयो अधारमा पहाडमा प्रदेश बनाउन तयार भएन । यसबाट यो स्पष्ट छ कि अहिलेको सीमांकन कुनै पनि ठोस आधारमा उभिएर बनाएको हैन ।
त्यसकारण यसप्रकारको संशोधनले गर्दा हामी संघीय गठबन्धनसँग आवद्ध पार्टीहरु सन्तुष्ट हुन सकेनन् र अरु जनताले पनि त्यसलाई समर्थन गर्ने स्थिति बनेन ।
0 अहिले ५ नं प्रदेश टुक्राउन पाइँदैन भन्ने जुन यथास्थितिवादी प्रतिगामीहरुको आन्दोलन छ यसले पनि त्यही सीमांकनलाई प्रेरित गरिरहेको छ । 
यो ५ नं प्रदेश टुक्राउन पाइँदैन भन्ने आन्दोलन बुटवलकेन्द्रित को बारेमा के भन्नु हुन्छ ?
यो आन्दोलनको प्रकृति र नियत नै गलत देखिन्छ । जबजब परिवर्तन हुन थाल्छ, तबतब केही प्रतिगामीहरुले यसरी नै परिवर्तनलाई बिथोल्न खोज्छ । त्यसकारण अहिलेको एमालेको बुटबलमा भइरहेको आन्दोलन पहिलेको पञ्चर्याली भन्दा अरु केही होइन ।
पहिचानको आधारमा संघीयता हुनुपर्छ भन्नेहरुले के बुझनु पर्छ भने संघीयता चाहने हो भने कुनैपनि कुरा अखण्ड रहँदैन । गाविस, नगरपालिका, गाउँपालिकादेखि सबै पहिचानलाई मिलाएर पुनः संरचना गर्ने भनेर नै संविधान बनाएका थियौं । कसैकसैले त्यसैको विरोध गरिरहेको छ आज ।
0 पूर्वप्रधान मन्त्री केपि ओली लगायतका केही नेताहरु आज पनि संघीयतामा देश टुक्रिन्छ, देश टुक्राउन पाइँदैन भनिरहेका छन् । के संघीयताले देश टुक्रिन्छ? प्रदेश बनाउनु भनेको देश टुक्राउनु नै हो? तपाइँको विश्लेषण के छ?
देश टुक्राउन पाइँदैन, केक जस्तो देशलाई काट्न खोज्यो भन्ने तर्कहरु त संघीयताको कुराले भरखर नेपालमा प्रवेश पाउँदा सुनिन्थ्यो । आज गणतन्त्र र संघीयता आउने कुरा गरेको दश वर्ष भइसक्दा पनि कोही कोही नेताहरु यस्तै भनाइ ल्याएर कुरा बुझिसकेका जनतालाई अलमलाउन खोजेका छन् ।
बास्तवमा यो एउटा पुरानो भनाइ हो । कुनैबेला कसैले यस्तो भन्ने गर्थे, आज कोही यस्तो भन्न रुचाइरहेका छन् । यसरी भन्दा आज केपि ओली चित्रबहादुरको बाटोमा गइरहेको पाइन्छ । कुनैबेला चित्रबहादुर देशलाई केक जस्तो वा काँक्रो जस्तो काट्न पाइँदैन भनेर भाषण दिन्थे । के त्यसो भए भारत २९ वटा टुक्रामा र अमेरिका ५० वटा टुक्रामा विभाजित छन् त? संघ वा प्रदेशमा बांडेर देश नै टुक्रिने होइन, यी एउटा देशको प्रशासनिक एकाइहरु मात्र हुन् । सिंगो देश सिंगै रहन्छ । कसैले टुक्राउन सक्दैन ।
कुरा के हो भने प्रतिगामी यथास्थितिवादी एमाले लगायतका शक्तिहरुले आज पनि जनतामा एक किसिमको भ्रम फैलाइरहेका छन् । उनीहरुले जनताबीच आएर धमिलो पानीमा माछा मार्ने प्रयत्न गरिरहेका छन् । त्यो सफल हुँदैन । देश आजको युगमा प्रतिगमनको दिशामा जान सक्दैन । आज पार्टीका कार्यकर्तालाई ल्याएर सडकमा जुन तमाशा देखाइरहेका छन्, हामी आम आदिवासी जनजाति मधेसी दलितहरु सडकमा उत्रिसकेपछि जसरी सर्पहरु आआफ्नो दुलाभित्र छिर्छन् त्यसरी नै उनीहरु नदेखिने हुनेछन् ।
0 अहिलेको आन्दोलनमा मानिसहरु सडकमा त देखिन्छन् नि । तपाइँले यसलाई कसरी लिनुभएको छ?
अहिलेको आन्दोलमा एउटै समुदाय, खासगरी शासक समुदाय सडकमा छन् । उनीहरु किन आन्दोलित छन् भने उनीहरुलाई जनताले चाहेको जस्तो संघीयता आयो भने सयौं वर्षदेखि खाइपाइ आएको एकाअधिकार र स्वामित्व गुम्ला भन्ने डरले हो । संघीयता भनेको त केन्द्रमा पनि साझा शासन हो । स्थानीयदेखि केन्द्रसम्म एकलौटी गर्न चाहनेहरुले मात्र हामी सबैले खोजेको जस्तो अथवा संविधान बनाउने बेलामा सबै सहमत भएको जस्तो पहिचानमा आधारित संघीयताको विरोध गर्ने हो । अहिले विरोध उनीहरुको मात्र छ, अरुले विरोध गरेका छैनन् । अरुले त अझ यतिले मात्र हाम्रो अधिकार स्थापित हुँदैन अझ धेरै अधिकार चाहियो भनेर बरु माग गरिरहेका छन् । यो तपाइँ हामी सबैले देखिरहेका छौं ।
त्यसकारण अहिले उर्लिरहेको हुल भनेको बास्तवमा जातीय अहंकार र नश्लवाद मात्र हो । यस्तो जातीय अहंकार र नश्लवाद जुन केपिओलीमा देखियो । म भन्न चाहन्छु , नेपालको सन्दर्भमा केपि ओलीको गन्तव्य र सिके रावतको गन्तव्य फरक फरक कोणबाट एकै ठाउँमा पुग्ने भएको छ । किनभने सिके रावतले एकैचोटी देश विखण्डन गर्छु भने केपि ओलीले घुमाएर आखिरमा देश विखण्डन गर्ने नै कुरा गरिरहेका छन् ।
o हामीले सबै खुशी हुने सबै सुखी हुने मध्यम मार्ग खोजिरहेको । सबै नेपाली खुशी हुने खालको संघीयताको सीमांकन कस्तो हुन्छ ?
राज्य पुनर्संरचना आयोगले जुन १० जोड १ एघार प्रदेशको प्रतिवेदन दिएको छ त्यसलाई हुबहु मिलाएर अहिलेको यो आधारहीन सीमांकनको सट्टामा राखेर देशको सीमांकन गरिनु पर्छ । अनिमात्र संविधानले साँचैको संघीयताको मर्मलाई अवलम्बन गरेको ठहर्छ । यसलाई पुर्नजीवित नगरेसम्म नेपालमा स्थायी शान्ति हुँदैन । किनभने त्यसले नै सबैको इच्छा आकंछा समेटेको छ ।
0 राज्य पुनर्संरचना आयोगले प्रस्ताव गरेको प्रदेशहरुको सीमांकनलाई फर्काएर ल्याउने बाटोहरु के के होलान्?
जनतालाई सचेत बनाउँदै लाने । सडक र सदन दुबै ठाउँबाट आन्दोलन र दबाव दिने । सबल स्थिति ल्याउन सक्ने अवस्थामा पुग्नु पर्छ । आन्दोलन सकेसम्म शान्तिपूर्ण नै हुनुपर्छ ।
0 पहिचान सहितको संघीयता माग्ने आदिवासी जनजाति लगायतका जनता पनि आवश्यकता अनुसार सक्रिय हुन वा आफ्नो आवाज राख्न नसकिरहेको अवस्था पनि छ कि?
हामी त यो कुरालाई आठ वर्षदेखि निरन्तर उठाउँदै छौं । सडकमा पनि मधेसकेन्द्रित देखि राजधानीमा समेत मधेसी मोर्चा लगायतका शक्तिसँग सहकार्य गर्दै सडकमा विद्रोह पनि गरेकै थियौं । लामो समयसम्म रिले अनसन जस्तो कार्यक्रममा सरकारलाई दबाव पनि दिएकै हौं । त्यसपछि सरकारमा जाने पक्षसँग तीनबुँदे सम्झौता मार्फत नयाँ सरकार बनिसकेपछि भरसक नयाँ ढंगले नयाँ आधारमा यसलाई सुल्झाऔं भनेर चाहेका हौं ।
0 यसको समाधान कति टाढा छ? कसरी खोजिँदै छ?
यो शान्तिपूर्ण ढंगले यसको समाधान गर्ने अवसर देशको अगाडि छ । यो अवसरलाई देशले चुकायो भने देशले ठुलो मूल्य चुकाउनुपर्छ । त्यसकारण यसलाई बचाउँ । जुन यसलाई शान्तिपूर्ण ढंगले समस्या समाधान गर्ने हाम्रो जुन लक्ष्य छ यसबाट विमुख नहुन म सत्तापक्षलाई अनुरोध गर्दछु ।
0 सीमांकन बाहेक भाषाको पनि सवालहरु छन् । यसमा पनि अहिले एकातिर देशमा भएका सयौं भाषाले कुनै पनि अधिकार पाउन सकेका छैनन् भने यहाँ फेरि हिन्दी भाषालाई मान्यता दिन लाग्यो भनेर विरोध गर्नेहरु समेत छन् । यसलाई कसरी बुझ्ने?
हिन्दी भाषालाई मान्यता दिन लाग्यो भनेको त चील आयो भन्दै कुखुरा चोर्ने छ्ट्टु स्यालका कुराहरु हुन् । एमाले लगायतका प्रतिगामी दक्षिणपन्थीहरु यस्तै कुरा गरेर जनतालाई अलमलाउने र जनतालाई उनीहरुको नैसर्गिक अधिकार नदिने तानाबाना बुनिरहेका मात्र हुन् । यो त जुन समुदायको राज्यमा हालिमुहाली चलिरहेको छ त्यो तोडिएका कि भनेर स्याल हुँइया फैलाएका मात्र हुन् । हामीले हिन्दी भाषाको कहीँ कतै वकालात गरेका छैनौं । हामीले त यति मागेका हौं कि नेपालमा बोलिने नेपालका मातृभाषाहरु राष्ट्रिय भाषाहरु हुन् र त्यसलाई सरकारी कामकाजमा प्रयोग गर्न पाउने अवस्था ल्याउन पर्छ । हामीले अहिले पर्वते वा नेपाली भनिएको भाषाको एकाधिकार र विशेषाधिकार हुनुहुन्न मात्र भनेका हौं । हिन्दीलाई देखाएर नेवार, तामाङ, मैथली, अवधी, गुरुङ इत्यादि नेपाली भाषाहरुलाई प्रयोग गर्न नदिने षडयन्त्र रचेका मात्र हुन् । यो भनेको आदिवासी जनजातिका भाषालाई प्रयोग गर्न नदिनलाई चलाइएको स्याल हुँइया मात्र हो ।
0 अनि अहिले भाषानीतिका बारेमा सरकारले ल्याएको संशोधन चित्तबुझ्दो छ त?
अहिले संशोधनमा भाषाको कुरा पनि छ । तर त्यहाँ नेपालका जनताले सयौं वर्षदेखि आफ्नो भाषिक अधिकारको लागि र एक भाषाको वर्चश्वलाई तोड्नका लागि जुन आन्दोलन गर्दै आएको छ, त्यसलाई यस संशोधनले सम्बोधन गरेको छैन ।
संविधानको घारा ७.२मा जुन संशोधन प्रस्ताव आएको छ त्यसले देशलाई झन् प्रतिगामी दिशा तर्फ लान्छ । हामीले चाहेको ७.१मा नेपालीभाषालाई सरकारी काममाजको भाषा भनिएको प्रावधान जुन छ, त्यसको सट्टा नेपालमा बोलिने प्रमुख भाषाहरुको सूचीबनाई त्यसलाई सरकारी कामकाजको भाषा भनेर उल्लेख गरौं भनेको हो । अथवा एउटा अनुसूची बनाई त्यस अनुसूचीमा उल्लेख गरिएका राष्ट्रिय भाषाहरु सरकारी कामकाजको भाषा हुन् भन्ने भनेको हौं । यसरी सूची बनाउँदा पर्वते नेपाली लगायत, मैथली, नेपालभाषा, तामाङ, राइ, लिम्बु, मगर, गुरुङ, शेर्पा, अवधी, भोजपुरी आदि लेखौं भनेको हौं । तत्कालका लागि १२ वटा भाषा लिऔं र पछि आवश्यकता अनुसार थप्दै जान सकिन्छ । जसरी स्वायत्त प्रदेशको परिकल्पना गरिएको छ, त्यसको प्रमुख भाषाहरुलाई राखौं भनेका हौं । यस अनुसार मधेसी समुदायले बोल्नेमा ३ वटा, थारु १ वटा र हिमाल पहाडमा बोलिने ८ वटा भाषा सम्मिलित हुनेछन् ।
प्रचण्डजीले भाषा आयोग मार्फत यो लागु गरौं भन्नु भयो । त्यो पनि ठिक छ तर त्यो ७.१ अन्तर्गत हुनुपर्छ । ७.२मा प्रदेशले प्रयोग गर्ने भाषा प्रदेश कानुन बमोजिम हुनेछ भनिएको छ । त्यो प्रदेशले गर्ने काम केन्द्रले खोसेर आयोगलाई अधिकार दिने भनेको नै प्रतिगमनकारी भयो । त्यसकारण यो गलत छ । त्यसकारण भाषाको सवालमा यो खारेज गरेर नयाँ थप प्रस्ताव नै ल्याउनु पर्छ ।
0 संघीय नेपालमा केन्द्रको सभा वा राष्ट्रिय सभा भन्ने कस्तो हुनुपर्छ भन्ने पनि बहसमा आइरहेको छ । संघीय प्रणाली लागु गर्दा केन्द्रमा कस्तो राष्ट्रिय सभा हुनसक्छ र त्यसले कसरी सबै प्रदेशहरुको प्रतिनिधित्व केन्द्रमा गराउँछ ?
संघीय मोडलमा राष्ट्रिय सभा संसारमा दुइटा मोडलबाट चल्छ । कि त त्यो प्रदेशहरुको सभा ज्यगकभ या उचयखष्लअभक को अभिव्यक्ति हुन्छ कि राष्ट्रहरुको सभा जयगकभ या लबतष्यलबष्तिष्भक । तर नेपालमा अहिले संविधानको धारा ३०६ गाउँ पालिका र नगरपालिकालाई पनि संघीय एकाइ भनेर व्याख्या गरेको छ । अनि निर्वाचक मण्डल वा भभिअतयचब िअयििबनभ मा सबैलाई राखिदिएको छ । यो भनेको भनेको राष्ट्रिय सभाका सदस्यहरु प्रदेश सभाले पनि चुन्ने अनि गाउँपालिका र नगरपालिकाका अध्यक्ष उपाध्यहरुले चुन्ने भयो । यो गलत कुरा हो ।
गाउँपालिका र नगरपालिका भनेको संघीय एकाइ होइन । त्यसैले प्रदेश सभाले नै प्रतिनिधि चुन्ने व्यवस्था गर्नुपर्छ भन्ने हाम्रो माग हो । यसरी जातीय विविधता र समानुपातिकता झल्कने गरी राष्ट्रिय सभा बनाइनु पर्छ । प्रदेश सभाका सदस्यहरुले मात्र चुन्ने गरी जातीय विविधता झल्कने गरी राष्ट्रिय सभा हुनुपर्छ र गाउँपालिका र नगरपालिकालाई निर्वाचक मण्डलबाट हटाउनुपर्छ ।
0 राष्ट्रिय सभामा जातीय पहिचान वा समानुपात मिलाउने विषयमा सत्तामा भएका पार्टीहरुको पनि आपसमा विचार मिलिरहेको देखिँदैन । कसरी उनीहरुले यो कुरालाई आत्मसात् गरिरहेका छन् ?
सरकारमा बसेका पार्टीहरका नेताहरुको मतान्तरकै कारणले होला, यो संशोधन सही भइरहेको छैन । कुरा बुझाउने कोशिस गर्दैछौं , उहाँहरु पनि सकारात्मक हुने लक्षण देख्दैछु ।
0 संशोधन प्रस्तावसँगै अंगिकृत नागरिकताको कुरा आयो । हामीले मागेको के, अनि त्यस विधेयकमा आएको के? अथवा हामीले भनेको जस्तो नै गरी संशोधन गर्न खोजिएको हो?
हामीले भनेको जस्तो यो आएन र जुन आइरहेको छ त्यस्तो हामीले खोजेको होइन । हामीले भनेको नेपाली जनताको परिवारमा विवाह गरेर आएपछि समाहित भएका महिलाहरुको हकमा उनीहरुले बैबाहिक नागरिकता पाउनुपर्छ । यो बैबाहिक नागरिकतालाई अलग्गै व्यवस्था गरेको छ । त्यसलाई नागरिकता ऐन २०६३ विगतको जुन व्यवस्था गरिएको छ त्यसमा नेपालमा बिबाह गरेर आएका महिलाहरुको हकमा सम्बन्धित देशको नागरिकता त्याग गरेपछि बैबाहिक नागरिकता पाउने प्रावधान छ । यसमा अंगिकृत भनिराख्नु नै परेन । तर यहाँ संघीय कानून बमोजिम भनिदिएको छ, जुन कहिले बन्ने नै टुंगो छैन । तैपनि एक हदसम्म सकारात्मक छ । त्यसभन्दा बढी यहाँ केही पनि छैन ।
0 भनेपछि संविधान संशोधनलाई तीन बुँदै सम्झौताका एक बुँदाका रुपमा बनाएर त्यसको पछिल्लो चरणमा सरकार परिवर्तन गरेर झण्डै साडे तीन महिना पछि जुन संशोधन विधेयक दर्ता भयो त्यसमा पनि गठबन्धन सन्तुष्ट हुन पाएन । यसको खास कारण के हो ? गठबन्धनले संशोधन नै खोजेको, सरकारले पनि संशोधन नै ल्याएको । अनि समस्या किन?
गठबन्धनले संशोधन खोजेको त हो तर यसका लागि गठबन्धनसँग राम्रोसँग छलफल नै गरिएन । गठबन्धनका लागि भनेर यो संशोधन लगेको पनि होइन । अहिले सरकारले ल्याएको संविधान संशोधनको प्रस्ताव अपुरो र अधुरो छ । त्यसैले यथास्थितिमा संघीय गठबन्धनले यसलाई समर्थन गर्न सक्दैन ।
0 देश पुनः आन्दोलनमय बनेको छ । संविधान कार्यान्वयन गर्नुपर्ने बेलामा जनताले संविधानलाई स्वीकारिरहेको अवस्था छैन । अब के गर्ने ?
हामीले शान्तिपूर्ण ढंगले यो समस्या समाधान होस् भन्ने चाहेका छौं । संशोधनका लागि संशोधन गरेर जनता चुप लाग्ने अवस्था छैन । अहिलेको संशोधनमा संघीय संरचनाको बारेमा स्पष्ट धारणा आएन । पहिचानलाई स्वीकारेको संघीय संरचना, संघीय न्यायपालिका लगायतका विषयवस्तुहरुमा थप प्रस्ताव ल्याउने, भाषाको सवालमा पुरानो संशोधन खारेज गरेर थप प्रस्ताव ल्याउनु पर्यो र अरु नमिलेका कुराहरुमा परिमार्जन गर्नुपर्यो । यति गरेर थप प्रस्ताव प्रधानमन्त्रीजीले दर्ता गर्नुभयो भने यसमा हामी सकारात्मक हुनेछौं ।
सबै कुराको समाधान हुन्छ । संविधानमा जसले संशोधन खोजेका छन् उनीहरुको मागलाई नै बेवास्ता गरेर ल्याएको संशोधनले एउटै समुदाय, जो नेपालमा सबै जातजाति र समुदायको अस्तीत्वनै देख्न चाहँदैन र जो अन्य जातजाति र भाषाभाषीको अधिकार स्थापित होस् भन्ने चाहँदैन उनीहरु मात्र खुशी हुने देखिए । नेपाल एक बहुभाषिक बहुजातीय र बहुधार्मिक देश भएकोले ती सबै नेपाली जनताले संविधानमा अपनत्व देखाउनुपर्ने हो । एउटा समुदायले चाहेको जस्तो मात्र भएमा देशमा शान्ति आउँदैन । सबै नेपाली जनता संविधानबाट खुशी भए मात्र नेपाल खुशी हुन्छ ।
Published in www.esamaa.com on 2016 12 07

Monday, November 21, 2016

Stimulating Sikkim (part 2)

Razen Manandhar


November 18th, Monday. I myself became Nepal when I saw people in Sikkim. As if, I was in Nepal, or as if, Nepal was inside me. I know seeing Nepali speaking people with Dhaka cap is normal there. That is why I brought a Dhaka cap form home. I reluctantly accept to wear Dhaka cap at home even when it is a must, during rituals of sagan, for example. But here I was excited to wear it; it gave me a noble pride to walk along the road with the cap on my head. It gave a affectionate feeling when I saw some middle-aged men showing up with the caps. I just wanted to tell them that I am not different. Poshraj and Hari usually wear it but I don't. They didn't feel awkward, but it was too much for me to showcase my Nepaliness in Gangtok street. I felt like everybody there was staring at me, I was a bizarre unwanted creature there. I was afraid if somebody would mock me, somebody would kick me.

I did not actually know what I wanted to show by wearing Dhaka cap there. Does nationality means this cap? Who should I show my nationality here? If nationality is embodied into this cap, what about those Nepali ethnic groups who never wear this cap? Does this mean that their blood they shed for making my country is not defined as nationalism? Then why on earth I'm showing my nationality crowned with this cap in Sikkim? I felt this cap was burning me from inside. I removed the cap and tugged it inside my pocket. I hid my showpiece nationalism. Then I felt the whole sky is my, my nationalism.

Our today's plan was to visit Phodong monastery. But when I stopped at Tashi Viewpoint, we all enjoyed the panorama of the Himalaya so much that we loved to spend whole day there. We agreed to forget everything. There was a shop, which had traditional Bhotiya dress on hire. Many of us wore them and posed for photographs. I preferred to remain out of the box. I liked the way I was wearing.

It was nearly 11 am when we finally reached the jungle of Kabi Langchock, the place where Bhutiyas and Lepchas, two of the indigenous peoples of Sikkim, tied themselves to new relation of brothers. As the story has it, they met on this point and promised that they would remain faithful brothers until there is water in the Rangit river and snow in the Mount Kanchanjengha. They said that they would remain blood relatives. It is thus a place to visit for the concerned communities and the government of Sikkim also has declared this as a "shrine". In the shadowy jungle, the big concrete sculpture was majestic.

The problem of language took a provoking shape today. It was agreed that the guide would explain things in Nepali and I would translate it into Esperanto. But our guide Sanjiv was explaining in English that only a few in our group could understand. Pascal understood English and he translated it directly into French for his friends, that means nobody except French friends were benefitted. Finally Ursula raised voice.

I had to intervene and said that from now onwards the guide would not speak in English and I would take charge of explaining everything into Esperanto. Language is such a sensitive issue for them and nobody tolerates domination by others' language there.

Half an hour's drive passed and we stopped at a waterfall called "Sat Kanya Jharana". We refreshed ourselves with sprinkles of that elegant waterfall. I know Indians from the plains get excited when they see water fall on the road.

We arrived at the old monastery of Labrang. It was located in a quiet hill, looked small but completely different. Thanks to remoteness and probably strict chief monk, it has not been encroached by modern technology and materials. Unfortunately, it sustained some physical damages in the earthquake that rocked Sikkim two years ago. Slowly reconstruction work was going on. Some young monks were painting on wooden bars in the tender sun.

A place where one has to walk for whole day to reach and where there is no public transportation service – this is the secret of the monastery being so untouched and so beautiful. People spend their life there in the name of religion. They may not even have proper foodstuff, and shelter is so poor – most probably it snows there in the winter. And those young novice monks. I started thinking about Buddhism in my area, where monkhood is always associated with urban setting. When are our monks going to learn to reside in solitude and practice real Buddhism, instead of expecting luxury donations or benefits from the limited followers?

I could see that Pascal was feeling uncomfortable to see novice monks, playing in the warm sun. He came to me and asked – what do they eat, who does take care of them? How much do they study? Do their parents visit them? I replied as much as my conscience had idea about general monkhood of Tibetan Buddhism. I said, "Yes. It is undoubtedly a difficult thing for parents to send their children to this severe distance for studying Buddhism. But see this is the reason we have monks who are determined to contribute for Buddhism throughout their lives. And Buddhism is spreading all over the world."

Then we headed to Phodong monastery, some 38 km north of Gangtok. This is one of some noted monasteries in the whole state. Have it constructed in the 18th century by Chogyal Gyurmed Namgyal, it is associated with Kagyurpa sect of Buddhism.

The main monastery is majestic in the solitude. Young monks were studying in a classroom nearby. They were busy reading some texts in Tibtean scripts. They see their lives in those books – yes, one single life is not enough to have complete knowledge of Buddhist philosophy. That is why they tend to take birth again and again, probably, being an autari lama. If study of religion had competed, religion itself had been eradicated.

Visiting monasteries give us a new and different kind of experiences – they live there with all basic needs. They never go for other luxuries. They read, they eat and worship. They make their own happiness inside the boundaries. Why should somebody look for other when they can find their happiness within themselves? Contentment is the most precious happiness in human life. They chant mantras – in one rhythm, in one tempo. They could be hundreds in number but they have one voice. This voice comes from their sincere devotion and this sincerity is simply taking refuge to the Triple Gem. Even though I couldn't understand their language, I could feel the hypnotism in the environment surrounded by the monks' chantings. What else it could be if it is not the message of peace?

It was good that we completed today's program earlier. I have a special meeting to attend. An appointment with some of prominent Newar leaders was fixed. I was contacting some of the known names here. Mr Surendra Pradhan visited me at the hotel room. And we fixed today evening rendezvous. It indeed a surprise visit from him to my hotel room. And we set time for today.

Meena came to my hotel at 5.30. She even brought a packet of gift for me. She took me to Mint Tree Mountain Restaurant, located at a busy crossroad near the hospital. But we found ourselves in a quiet big and gloomy hall. One after another, activists of local Newar movement came. We alltoghether became eight. None, except Meena, who once lived in Kathmandu and studied Newari script for sometime, spoke in Newari with me.

I grabbed an opportunity to ask about Newar society in Gangtok or in Sikkim as a whole. Even though they are not very much concerned about learning Newari and using it, they have keen love for their culture, food and dance etc. They are living their style of life, in this mixed multi-ethnic scenario. What is important now is that they have the feeling that they belong to the community called Newars. And, the government also is helping them to promote their language and culture.

I handed over the bunch of books I had for Sikkim Newar Guthi, including two books, written by me. Hope, they will have space for these papery love for Newars of Sikkim from those from Kathmandu. Pradhan ju gave some copies of Souvenir of Sikkim Newar Guthi.

While talking with them, I forgot to handover the gift of Bhishma Dai to Rajendra Bhandari, a local Nepali writer. I would not have more time to search for him. So I requested Meena to accomplish this talk of taking the packet of the books to Mr Bhandari.

Thursday, November 10, 2016

Stimulating Sikkim ( part 1)

Razen Manandhar




It is as if my old love is attached with Sikkim. I fell in love with that distant hilly town long before I knew how to distinguish between love and hate, some 18 years ago. I naturally become nostalgic. Even a flickering fancy of touching the pleasant earth of Sikkim once again gave me tickling pleasure. An excursion to Sikkim with some Esperantists (speakers of Esperanto) from different countries, mainly from France and Germany, was organized in November 16th to 26th, 2013.

Series of procrastinations took us to the date of historic election of Constituent Assembly. What to choose? Either utilizing right to vote and participating in this important event or roaming around refreshing Sikkim, talking with international friends in Esperanto - choosing one is not easy thing.

Everyday I read the newspapers, listened to the radio or watched the TV. I found the same - same parties, same manifestos and old dry speeches. They were not giving what the people sought, and the people were not ready to accept what they had in their hands. Those who should have come up and should have brought what the people needed failed to make a height. After all, only the thing will take place what the foreign forces want – this is my country. Our duty is only to flatter an old pair of sun and moon in the air. I made my determination -- that would not cast my vote this time also. At the time of previous election, I was assigned to report from Khoplng, the village of Dr. Baburam Bhattarai. Now, I'm free to boycott. Either somebody is coming or not, I decided to go to Sikkim, so that I would escape possibility of smearing my own face with insult. I said - I'm going to my Sikkim.

We had nine guests, from France and Germany, all speakers of Esperanto, the international language. As per our notifications, all guests arrived on November 13th. Amid protests, strikes and bomb blasts, they went to Baudhha, Taudaha and Chobhar, enjoyed the traditional dance of Katti Pyakhan and on the second they, they went to Hanumandhoka palace, Changunarayan temple and Bhaktapur. Being with them, talking with them, and telling them about history and culture of Kathmandu - this is Esperanto.

Telling that I was going to Sikkim in Facebook brought to me some pretty jobs - I was supposed to take some gifts to my friends of friends in Sikkim. Mostly books, from Shakya Suren, Raja Shakya, Shashikala Manandhar and Bhishma Upreti were to be taken there. In fact, I will be carrying a bunch of love for Newars of Sikkim. Short conversation with Surendra Pradhan, Meena Pradhan and Rajiv Shankar was going on, thanks to Facebook.

000

I was standing in the domestic lounge of Tribhuwan Airport on November 16th. It was a cool morning. Time has changed but it was an unchanged heritage of Nepal. I guess Nepal government should draw fee from tourists even for observing this dilapidated lounge. I saw more things for cargo than passengers. As there was no herald of development and people have made a habit of depending on foreign goods, those who carry Nepali citizenship have no other option than waiting for airplanes even for their daily needed good. From noodles to beer, onion and toilet paper -- all have to fly in Nepal. And we now and again sing the same old song that there will be development in all corners, from Mechi to Mahakali.

Forty-five minutes of flight took us to Bhadrapur, Jhapa. It was as hot as fire is flowing in the wind. The vehicle we have ordered took us to Kakarbhtta border. Nepali border was all right. But it took around two hours get arrival stamp on nine tourists who have already obtained visa in their respective countries. That was the reason we asked repeatedly all guests to obtain Indian visa before they leave their country. Rule is rule.

We had a late lunch at a beautiful motel in Motel in Silguri and our Toyota 4hd vehicles were plying along the Tista river. Tista was flowing outside and Bagmati was flowing inside me. How can I just forget my beautiful city? The road along the hill was being widened. Never-ending pairs of hairpin bends - there was roaring river down and when you look up, you see cliff rising to the height of the sky. Mind was excited to see Sikkim, but tour vehicles were heading in a tortoises' speed. At least I thought like that. It was just like Angulimala was running after the Buddha.

What is this Sikkim? Guru Padma Sambhava had said all about it. The royal dynasty of Chogyals established it established in 1642. At times, it was a target of Nepal and at times it became the bull's eye of the British empire too. They say that the country was not developed when it was ruled by the Chogyals. And the British government took charge of protecting it. Development made speedy height after it turned into a state of India in 1975, people of Sikkim often tell us this perspective of history. Yes, after that, it witnessed a rapid development. It requires people's will, commitment of the leaders and location strategic importance for development of a state.

It as almost dark when we reached Rangpo Checking Point. Even though Sikkim is India, all foreign visitors need "inner-line permit" to enter Sikkim. Nepali citizens also need. I've been here two times but I never sought, neither they checked me up. I was in local buses and nobody cared if I was a Sikkimese or not. But now, it is not possible, I was in an "imported" vehicle with foreigners. The officers in the point made permission for me too. It took more than one hour there for us to be permitted to enter Sikkim. 

I friend of mine was supposed to wait for me at bus park. Now, it was clear that it would not be possible to see him today. So, took cellphone of the driver to tell him that I would meet him next morning.

It was 8.30 pm when our vehicles stopped in front of the hotel. The alley was quiet, dark and also cold. Fatigue, sleepiness and darkness killed my curiosity to greet Gangtok. I dragged my baggage and myself to the room. I didn't even look how it looked. I could not see the building and don't even know the name. Yes, I saw name - Hotel De La Mare - somewhere.

The room was gloomy. The light was insufficient to read a book. We three Nepalis accommodated ourselves in one room. An unbearable cold shower made me fresh.

We distributed caps to all foreign guests. It was quite comfortable to fight breeze. Impatiently we waited for the dinner. When it came, it came in good shape and also was delicious enough to kill my hunger.

We had jolly dinner in a long dining table downstairs. I had no idea of the engineering of the house. Houses in hillside always have complicated structures. Just like my mind at that time, quite complicated.


[to be continued...]

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Tuesday, November 8, 2016

दिल्लीइ लःया युद्ध

राजेन मानन्धर



छकः निकः मतिइ मखनाथें जुइगु । थ्व हे ला खः जीवनया यात्रा धइगु । यात्रा नं अथे यात्राथें जुल छकः ।
शुक्रबार सनिलय् प्रकाश अमात्यजुं फोनय् खबर यानादिल आइतबार निन्हुया निंतिं दिल्ली वनेगु जुल धकाः । सुनाप, छाय् ग्वन्हुया लागि धाःसा मसिउ । वनेगु ला वनेगु तर वनेखनी ला मखनीला धकाः नं मसिउ । थ्व ला मकयागु आसं थःत द्याकेगु थज्याःगु खा जुल नि ।

अनिता प्रधानजुं मिलेयाइगु जुयाच्वन थ्व जिगु यात्रा । दिल्लीइ लःया विषयय् अन्तरर्राष्ट्रिय सेमिनार जुइथाय् जि पत्रकारकथं वनेगु अन । सुं मेम्ह पत्रकारया नां दुतिनाच्वंथाय् व मवनेगु जुसेंलि जिगु नां लाःगु जुयाच्वन । न्हूगु थासय् जितः यःगु विषयय् न्हूगु कथंया खँ सिइकेदइगु जुसेंलि जिं सु मवंगु छाय् मवंगु धकाः न्यनामच्वना । अं नयेगु जक बांलाइ, सिमा ल्याखानाच्वनाया अर्थ मदु । जिं सिउ थ्व । जिं लिफः मस्वसे जिउ धयाबिया । अफिसया खँ मालंमाःथे जुइ धकाः ।

वनेगु ला मिलेजुल तर टिकट धाःसा मदुनि खनी । गन धाल अन गनं दइ टिकट नं । जिगु न्हि न्हिलेला ख्वयेला जुयाः हे बित । बहनी ला जिं अनिताजुयात धयाबिया, “वनेमखुत धाये ला? ग्व, ट्राभल एजेन्सीतय्सं टिकट मिलेयाइख्वाः मवल । मवनेगु यायेगु हे बांलाइ थेंच्वं ।”

“आमथे धायेमते । टिकट मालाच्वने, लुतसा वनेगु ला खःनि । दतकि तुरन्त खबर यायेका ।”
वनेगु वा मवनेगु स्वयाः वनेगु व मवनेगु या दथुइ यगानाच्वने गुलि थाकु धकाः जिं छु धयाच्वनेगु । सुम्क हस् धकाः फोन तयाबिया ।

जि दि हिमालयन टाइम्सया रिपोर्टर । अफिसय् थज्याःगु खँ धाये नं गथे धाये । जि दिल्ली वनेगु जुल धकाः धाये लाइ लिपा हिस्स जुल कि मेगु फसाद । अफिसय् छकः ला धायेमाल नि निन्हु वयेमखुत बिदा मिलेयानाबिउ धकाः । काचाक्क बिदा कायेमालकि अफिसय् हाकिमजूम्ह न्याचः दंक हालाच्वनी । छु धकाः त्वह तयेगु ? मतिइ अज्याःगु फटाहा खँ नं गन बाः वःथें वइ धकाः । म्हाल धकाः नं त्वःते मास्तिमवल, आसाकुति नुगः जिगु छु जुइ छु जुइ धकाः पियाच्वना । अथे धयां हानं जितः वनेगु मिले हे यानाबिउ धकाः चाकरि याःजुइ नं छाःगु मखु । सुम्क पियाजक च्वना ।

शनिबार छुं मजुइगु हे जुल, आश त्वताः जा नयाछ्वया । आइतबार ला ब्वयेमाःगु । धइबलय् नाइटबसया टिकट ला दइमखु, गन प्लेनया टिकट । छकः मनयात न्ह्यइपुकेथें जक जुल धकाः दक्वदिक्व ल्वःमंकाछ्वया ।
आइतबार १० बजे जूबलय् अनिताजुं फोन यानाहयादिल, टिकट दत हँ ।  थथें ट्राभल एजेन्सीइ वनाः टिकट कयाः एअरपोर्टय् थ्यनेमाल हँ जि ११.२०य् याकःचा । माःगु खँ ला थ्व ।

धाथें ला जि जितः याकःचा वनेगु धाःगुलिं नं मन मन्ह्यानाच्वंगु खः । वनेगु इच्छां हुँ धयाच्वन, अनया अलमल जुइगु लुमंबलय् म्हाः धयाछ्वयेमालाच्वन । सु त्याइ मसिउ । गन इच्छा अन उपाय धाइगु खः खनीका । अफिसय् निन्हु मवयेगु जानकारी यिबा, भचा भचा ध्यबा उखें थुखें त्यानाः सुटकेश छलय् निजु स्वजु वसः क्वचिना, टिकट नं काः वना । अले जि एअरपोर्टय् हे थ्यन । जेट एअरया ४५ मिनेट जक खः तर प्लेन धइगु ला प्लेन हे खः । जाँच जिँचया झन्झट सिधयेकाः प्लेनया सिटय् फ्यतुनाबलय् तिनि जिः विश्वास जुल जि धाथें वनीगु जुल धकाः ।

नोभेम्बर १४ व १५, २००५ । थ्व एशियाली विकास बैंकया ज्यायात कयाः निन्हुयंकया तालीम सेमिनार खनी । थौं कन्हय् लःया विषयय् च्वच्वं लःया खँ सिइके साप न्ह्यइपुसेच्वनाच्वंगु दु । न्हापा खुसिइ बाः वइगु अले गुथिं गुथिं बुंगद्यःया जात्रा व मेमेबलय् नं मनूतय् पुण्य कमेयायेत धकाः घलय् घलय् तयाः लः दान बिउ वइगु, आः गन अथे धकाः । आः ला फुति फुति लःया त्वनेत तकं ध्यबा पुलेमाः — न्हापा थ्व लः त्वंकीपिनिगु देय्, आः लः मिइपिनिगु देय् । अझ हरेक लःया फुतिइ चाकुगु, खाइगु अले घचाइपुगु राजनीति नं स्वचानाच्वंगु दइ । मनूतय् मत्वसे मगाःगु लः जुयाः थन यक्वस्या फलिफाप जुयाच्वंगु दु लःया राजनीति । जितः लुमं कृष्ण प्रसाद भट्टराई नं चुनाव ल्वाःबलय् येँया सडक मेलम्चीया लखं सिलाबिइ धकाः धयाः मनूतय्गु भोट काःगु । ग्व लः त्वनेत तकं ट्यांकरया भर जुइधुंकल, छेँय् तयातयागु हितिं न्ह्याबलें फुंफुं जक याइ, लः हाइमखु, हाइ हे मखु ।

अथे थथे यायां जिं प्लेनया लुखां पिहाँ वयाः दिल्लीया आकास खंबलय् ५ ताई जुल । येँय् सा चिकुइ धुंकल थबलय् । थस्वया, निभाः ह्याउँसे च्वं अथेसां हप्पा ताःन्वः । क्वाःगु फसं न्यतालय् हे दायाः स्वागत यात, दिल्लीं जितः । गज्याःगु स्वागत थ्व? एअरपोर्टं पिहाँ वयेवं अन ताकूगु कापुचिनो कफी छगू त्वनाः थःत दिल्लीलिसे ल्वायेत तयार याना । मजुसे नं मगात नि । काउण्टरय् वनाः बात्रा हस्पिटल तक ध्यबापुलाः प्रिपेड त्याक्सीइ च्वना ।

ट्याक्सीया झ्यालं जितः दिल्ली क्यनाच्वन । ततःबालागु यचुपिचुगु लँ, लँ सिथय् वाउँगु सिमात झ्वःझ्वः लाक्क दनाच्वन । ततःजाःगु छेँ, लँय् फातफुत मनूत वयाच्वंपिं वयाच्वंपिं । धाथें जि ला दिल्लीइ थ्यनाबिल खनी ।

याकःचा जि दिल्लीइ, जिमि पासा धइम्ह व हे जिगु सुटकेश छगः । गपाय् धंगु थाय् जक जुइ व १ घण्टा स्वयाः अप्वः ट्याक्सीं चाःहिकाच्वन । जिं धइगु थासय् मथ्यंनि । लँय्या झिलिमिलिं मिखायात न्ह्यइपुकाच्वना । गपाय्धंगु शहर जुइ थ्व – यूरोप थज्याःगु विकासं नं खन, झीगु थज्याःगु झाजःमाजः व सुकुम्बासी तकं छकलं दर्शन जुल । अपाय्धंगु शहर, अपाय्बालागु लँ अले मिखां न्ह्यायेमदुगु बजारत चकनाच्वन । मनूत इल्लबिल्ल जुयाच्वन । सुयातं सुनां नं मध्वकू, महायेकू, दक्व थःथःगु मतापय्, दक्व थःथःगु दिल्लीइ म्वानाच्वन । फुर्सद मदइगु धइगु हे शहर जुइगु जुइ, शायद । लँय् उलि ट्राफिक पुलिसत दूगु ला मखु अथेसां मोटरत थःथःगु लँय् वनाच्वन । पिनेस्वःसा उलि दुर्घटना जुइथेंज्याःगु अवस्था ला मखं, दक्व नियमय् दुने हे च्वनाच्वंगु खनेदु । तर जिं सिउ थ्व सडक दुर्घटनाय् यक्व मनूत सिइगु संसारया शहरत मध्ये छगू खः । म्वायेगु व सिइगु धइगु न्हयाथासं दुसां थन मृत्यु मनूतय् छ्यनय् छ्यनय् यगानाच्वनी । गबलय् वयाः घय्पूवइ सुनां मसिउ ।
बात्रा हस्पिटल धकाः ट्याक्सीं जितः त्वःताथिकूबलय् ६ बजे हे जुइन ।

खिउँइ धुंकल धाःसां जिउ । जि वनेमाःगु हमदर्द विश्वविद्यालयय् तर जवय् वनेगुल ला खवय् वनेगु ला मसिउ । तुकलकबाद धाइगु खनी थ्व थाय्यात । नामं हे सिउ, थ्व मुस्मांतय्गु लागा । लँय् दारि दुपिं मिजंत व बुर्का फिनातःपिं मिस्त जक मिखां खनाच्वन, न्ह्यने लँ पनाः न्यने हे ग्यासे वः । तापाकं वनाच्वंपिं मनूतय्सं नं जितः च्वच्वतुक्क घ्वानाथिकूगुथें जुयाच्वन । पलाः थातय् मलाःगु ला मन थातय् मलाःगु ला । अपाय्धंगु शहर, खिउँसे च्वनेधुंकल, अथेसां तनी धकाः मग्याः । गन द्यनेगु धइगु नं मसिउ तर सतकय् लाइ धइगु चिन्ता मदु । जिं ला दिल्लीयात विश्वास याना, दिल्लीं जितः विश्वास याः ला मयाःला मसिउ । न्यनेछिं थज्याःपिं छम्हनिम्हसित न्यना थ्व जामिया हमदर्द विश्वविद्यालय गन दु धकाः । गुलिस्यां म्हुतुसि फस्वयेका वन, गुलिस्यां छ्यनं जक भाय् यानावन, मसिउ धकाः । उमिसं मसिउगु गज्याःगु विश्वविद्यालय थ्व । फय्गं विश्वविद्यालय लात कि छु थ्व? जिं जितः तुं न्यना । बल्ल छम्ह ध्वदुत, जितः माःगु लँ क्यनफुम्ह । लिपा मतिइ वन, लाःसा जि वनेत्यनागु मुस्मां विश्वविद्यालय अले जिं न्यनापिं दक्व हिन्दुत जक जुइ ।

आखिर जि लुखां दुने हे वन । अपाय्धंगु विश्वविद्यालय । पक्का नं झीगु त्रिभुवन विश्वविद्यालय स्वयाः ला तकू जुइ । वा पिनातल जुइ, सा ज्वयाच्वन जुइ, ज्या काये मफयाः अधिग्रहण यानातःगु जग्गा भुगुलुं च्वनाच्वन जुइ । स्थानीय जनतां जिमिगु जग्गा लित हजि धकाः नारा लगेयानाच्वन जुइ ।

दुने ववं न्यन्यं जि च्वनेगु थाय् धयातःगु स्कोलार्स होमय् थ्यन । थ्यंबलय् मन सिचुसे च्वन । माःथाय् थ्यनेगु हे स्वर्ग खः सा जि स्वर्गय् थ्यनागुति ग्यन । तर थन थ्यनाच्वनेमाःपिं प्रकाशजु व रबिनलाल सर मथ्यंनि । रिसेप्सनय् उमिगु नां ला दु तर जिगु नां मदु अन । जितः ला वास्ताइस्ता हे मदु । अन ला विनोद धाःम्ह वये माःगु हँ नेपालं । जि भचा आतय् ला चाल । जिगु ख्वाः स्वयाः हे जुइ, व रिसेप्सनय् च्वंम्ह मय्जुं अनया विराज धइम्ह नाप खँ ल्हा धकाः फोन यानाः जितः बिल । म्हसिउ नि तासिउ, जिं जि सु, छुकिया लागि वयागु धकाः कना, छगू सासलं । वं सान्त्वना बिल, दक्वं मिलेजुइ हँ । खँ ल्हाल्हाँं हे जि च्वनेगु क्वथाया व्यवस्था जुल । ताःचा ल्हातिइ लात । चिकूचा कूसां तसकं हे यचुसेपिचुसे च्वं थाय् । स्वःस्वःथाय् मुस्मां शैलीया किपा, जि छकलं मुगल दरवारय् थ्यंगुथें जुल ।
लिपा पिने हाःसः तायेदत । जिं थूगु भासं खँ ल्हाःगु ताःबलय् जि छकलं नेपालय् थ्यंम्ह थें जुल । अनिताजुया लिसे उमेशजु व बिजेन्द्रजु नं वल, लिबाःगु, लँय् जाम अले त्यानुगु खँ ल्हाल्हां । आः जि थ्व शहरय् याकःचा मखुत, मन लय्ताइगु ला स्वभाविक हे जुल । तर नं जि नापं च्वनीम्ह प्रकाशजुया अत्तापत्ता मदुनि । खँ मिलेजूम्ह धइम्ह व हे छम्ह । आः खिउँसे च्वनेधुंकाः प्रकाश व हे वःसां मत च्याकाः वइगु ला खःनि । मतया प्रकाशयात लसकुस यायेत पियाच्वँच्वं न्ह्यः हे वल, प्रकाश मवःनि, मत जक याकःचा जुयाच्वन ।
जिमि जक नया, नये नी धुंकाः हानं जिपिं पिहाँ वना ।

विश्वविद्यालयया ध्वाखां पिने थ्यंकाः मनूतय्ग चहलपहलं जिपिं गुगु शहरय् दु धकाः लुमंकाबिल । विजेन्द्रजुया सिमकार्ड न्यात । जिं आवश्यक मतायेका, जिगु थःगु मोबाइल ज्वनामवयागुलिं उकिया जितः छुं उपयोग नं मजुल । सिमकार्ड न्यायेगु दइमखु धकाः मोबाइल सेट ज्वनामवयागु, जुक्व लात का । नेपालय् जुलं सिमकार्ड छगू न्यायेत माहाभारत, उकुन्हु उकुन्हु तक ला हप्तौं लाइन च्वनेमाः धकाः समाचार वयाच्वंगु । थन जुलं पानपराग न्यायेथें का ।

खँ मिलेजुल कि खँ मुइके नं सइगु जुयाच्वन । जिमि ला राजनीति, सञ्चारया ल्याखं येँ व दिल्लीयात लनाच्वना । विकास छुकियात धायेगु, झीत विकास माः लाकि स्वतन्त्रता अले झीगु स्वतन्त्रतां झीत छु बिल छु मबिलया ल्याचाः यानाच्वना । विशेष यानाः जिपिं लःया खँ ल्हाःवयाच्वनापिं जुयाः थनया त्वनेगु लःया खँ वइगु स्वभाविक । जि लःया व्यवस्थापनया विषयय् रिर्पाेटिङ यानाच्वनाम्ह जुयाः उपिं लःया ज्याखँ यानाच्वंपिंलिसे खँ ल्हायेगु जिगु लागि छगू कक्षाक्वथाय् सयेकाथें नं जुयाच्वन ।

प्रकाशजुया थेगान दूगु मखु । जि लासाय् द्यंवया । ११.३० हे जुल जुइ, वं खापा घाराघारा याःवःबलय् । व ला उकुन्हु हे दिल्ली वयागु हँ तर मेगु ज्याखँय् तक्यनाः थन वयाबलय् लिबात हँ । हानं वया थन हे च्वनाच्वंपिं नेपालीत नापलाना हँ अले त्वँत्वं खँ ल्हाल्हां लिबात हँ ।
०००

सोमबार लिबाक्क न्ह्यलंचाल । जिपिं निम्हं काचाकाचां माःगु ज्या यानाः सुथसिया कौला नयाः जिमिगु सेमिनार हलय् थ्ंयका । भचा लिबाःगु ला खः तर लिबाःपिं जिपिं जक मजुसे मेमेपिं नं दूगुलिं जिमिगु इज्जत धाःसा धरापय् मलात ।

परिचयया लिसें ज्याझ्वः न्ह्यात । लिबाक्क जिगु नां दुतिंगु जुयाः यक्व ला मसिल, तर पलख च्वनेवं सुपाँय् चिलावंथें दन्न च्वन । खँ लःया जुयाच्वन ।

न्हापालाक्क रिचार्डसं एडिबिया उद्देश्ययात कयाः कन । थौंकन्हय् अन एडिबिइ वयाच्वंगु प्रशासनिक झमेला वयात नं मयःगु जुयाच्वन । मेमेपिन्सं नं एडिबिया बारे कन, मसःगु मथूगु न्यन । अन नं मनूतय्त एडिबिया ग्वहालिं लः हयेत्यंगु मयःपिं दूगु जुयाच्वन । ततःहाकःगु खँ जुल । जिं थूगु थुलि हे, आः लः नं मिइजिउगु, न्यानाकायेमाःगु बस्तु जूगु दु । अन्तय् भारतया म्यांगलोरयाम्ह विद्याजुं अनया एनजिओ टास्कफोर्सं अन अज्याःगु तःधंगु लः परियोजनाया गुकथं सशक्त ढंगं विरोध याना धकाः कन । जनता सचेत जुलकि हे जक सरकारं नं गतिलाक्क ज्या याइगु जुयाच्वन खनीका संसारय् ।

छम्हसिगु धुंकाः मेम्हसिगु प्रस्तुतिकरण जुयाच्वन । न्हापाला छगः तक खँग्वः नं त्वःमफिक्क न्यनाच्वनागु खः तर लिपा जूलिसे वहे वहे जुल । हल हल फसिक्वाः । तीजक जि व प्रकाश पिने वनेगु सल्लाह जुल । सुनां मचायेक भौपलाः छिनाः छिनाः जिपिं पिने थ्यन ।

थन तःकः वयाच्वंम्ह जुयाः वयात थनया थाय् व लँया बांलाक ज्ञां दु । जिपिं पलख चाणकय सिनेमाहलया लिक्क बजारय् चाःहिला । अन ला विशेष यानाः छ्यंगूया सामानया तःधंगु बजार दयाच्वनखनी । जि यक्व आइसि ध्यबा ज्वनामवयाम्ह जुयाः छुं विशेष न्यायेमखन । ध्यबा ला दु तर नेपाली जक । जिं थ्व सां काये ला धयां व साहुजिं नेपाली ध्यबा पुइकाः पुइकाः स्वल अले लित बिल भ्वंकुचा थें । थज्याःगु ध्यबा दु धकाः हे मसिउ हँ वं । नेपाल धइगु नं मसिउ हँ वं । झी जुलं नेता त लय् लय् पतिं थन दिल्लीइ वयाच्वनी, झी थाय् शहर बजारबजारय् आइसि कायेगु नं दु बिइगु नं दु । आइसि बियाः न्याःवन धाःसा गनं मयः कायेमखु धाइथें मच्वं । थन धाःसा जिगु देयय्या ध्यबा जक मखु जिगु मांदेय्या हे अस्तित्व मदु । जितः जिमि ब्वाःजु लिउपिं नेतात लुमं लुमं तं वल ।

लिहाँ वयाखतं छगू रेस्टुरान्टय् दुस्वयाः ख्वाउँगु भचा त्वनाः म्ह सिचुका । अन ज्या यानाच्वंपिं नेपाली ल्याय्म्हत लिसे पलख खँलाबला जुल । याये थाकुसां थन उमि नेपालय् स्वया यक्व कमेजू । तर इलय् ब्यलय् हडतालया नामय् प्वाःद्यांलाकाः नेतातय्त लय्तायेकेम्वाः उमि । थःगु देसय् जनतायात लजगाः बिइम्वाःपिनिगु देय्या जनताया थज्याःगु हे भाग्य जुइ । नेपाली भाग्य ।

खिउँसेच्वंगु लँ । भचा भचा तिमिलाया जः बँय् वानाच्वन । खनेदुथें मदुथें जुयाच्वन । मेगु छुं मदुसां लँय् चखिनातःगु फोहर धाःसा बांलाक खनेदयाच्वन । जितः जिगु येँया न्यूरोड व लगनखेल लुमनावल । झीथाय् नं थथे ला खःनि । न्हिछि मनूया भिड, चछि फोहरया भिड ।

कोथाय् हानं अज्याःगु हे खँ जुयाच्वन । न्हापालिपा न्ह्याक्व नापलाःसां समाचार संकलनया नामय् जक नापलानाच्वनापिं थौं च्वयेची म्वायेक उगुंथुगुं खँ बाः वयाच्वन । ई वनाच्वन । खँ ल्हाल्हां बाचा जूबलय् प्रकाश ला न्ह्यःवयकाच्वनेधुंकल खनी । जिमि नं खँ मन्यात ।

०००

मंगलबार सुथय् ज्याझ्वः न्हयायेन्ह्यः जिपिं त्यलं दनाः समयया सदुपयोग यायेत दिल्ली चाःहिउवना । न्हापां म्हो इलं मवँसे मगाःगु थाय् धकाः बहाइ द्यःगलय् वना । धर्मया दर्शन हे नं बांलाःगु अले उलि जक मखु, उकिया पलेस्वां बांलूगु द्यःगः धकाः दयेकातःगु संरचना नं विश्वय् हे नां दं । आधुनिक धाये ला आध्यात्मिक धाये । थ्यनेवं नुगलय् छफ्वः स्वां ह्वयावइ, शान्तिया ।

तर जिपिं अन थ्यनेवं तिनि सिल । अन ला सुथय् ९ बजे जक ध्वाखा चाली हँ । जिपिं ज्याझ्वः त्वःताः थन द्यःगलय् दुहाँ वनेगु पक्ष मन्त । लुखाया सुन्दरताया जक बयान मनमनं बयान यायां लिफः तुला वया हानं वहे विश्वविद्यालय पाखे ।

खनेमाःगु ला खनेमजिउगु ला मसिउ । लिहाँ ववं जिपिं अन छगू अज्याःगु निम्नमध्यमवर्गीय त्वालय् थ्यन । गोविन्दपुर धाइगु जुयाच्वन थुकियात । नाकं विकास मजूगु तर मनूत धाःसा तसकं यक्व च्वनाच्वंगु । शायद थ्व थन लिक्कसं गनं सुकुम्बासी बस्तीयापिं मनूत जकं खःला? गनगन येँयागु हे छगू त्वाःथेंच्वं ।

लँ सिथय् छगः ट्यांकर । दक्वसिया मिखाया आकर्षण । ट्यांकरं लः इनेहइगु ला सामान्य खँ जुइ धुंकल येँय् , थन जक मजुइमाःगु ला मखु । थन नं लः इनेत हे हःगु जुइ व ट्यांकर । तर लःया ख्वाःतकं स्वयेमखंपिं व गरीब जनतां लः हयेवं हयेकाः हे वन । सुयाकें लाइनय् च्वनाः थःत माक्व लः फयायंकेगु धैर्य मदु । द हे मदु । मगाः व प्याःचाः धइगु जक खंपिन्सं धैर्य छुकियात धाइ धइगु हे मसिउ जुइ ।

ट्यांकर जक दिकेवं ला प्यखेरं मनूत भुंवन । गनं व ःगनं वः जुइक मनूत छकलं ट्यांकरय् गल – समेमफुम्ह मेय् छम्ह वयेवं दक्व ध्वंचातय्सं आइँआइँ याःवंथें । दक्वसिया ल्हातिइ पाइप, गुलिस्यां गपाय्हाकःगु पाइप, गुलिस्यां गपाय्हाकःगु । थःथःगु पाइप ट्यांकरया च्वय्या म्हुतुइ दुछ्वत, क्वय् उमि थःथःमनूत घः, बाल्टिन, जर्किन ज्वनाः च्वनाच्वंपि मनूत चुइचुइ सालाः लः थःथःगु थलय् जायेकल । मानौ मेय् छम्ह जंगलय् क्वःदल – इमा, गुँखिचात व मेय्या ला लाकालुकु यायेत भुनाच्वन । मानौं उपिं दक्व शोषित पिडित धाःपिं जनता अले व ट्यांकर छम्ह जमिनदार । थौं शोषक जमिन्दार सित, जनता वयागु क्वाःक्वाःगु ला हि नयेत भुनाच्वंगु दु । काल, कायेफक्व काल, कायेजिक्व काल । लः कायेसिधःलिसे उपिं उल्लासपूर्ण ख्वाःपाः ज्वनाः कुहाँ वल, मेपिं हानं थाहां वन । पालंपाः लः कायेत थाहाँ वनेगु क्रम न्ह्याना हे च्वन । थः च्वय् थाहाँ वनेमखना हिमही चाःपिं, थः भाःतयात याकनं थाहाँ मवंधकाः ब्वःबियाच्वंपिं कलाःपिं अले थः मांबौ छखे लानाः ह्वाँय्ह्वाँय् ख्वयाच्वंपिं मस्त । छगू जीवन खनाच्वना जिं । आधुनिक धयावयाच्वनागु जीवन । दक्षिण एशियाया दकलय् प्रभावशाली देय्या राजधानीया विजोग । मनूतय्त शहर मदयेक मगाः । वक्वसित गानाबिइ लःया फइमखु । मगाःगु धइगु हे लः ।

उखे लः थःथःगु थलय् तयेमफया अराः जुयाः बँय् पुखू थें जुइधुकल । लः सालांच्वनतिनि, लः कयाच्वनतिनि, लः फयाच्वनतिनि । गन व्यवस्था दइमखु, गन अराजकता हे सभ्यता जुइ, अन बल्लात्याः जुइगु ला जु हे जुल । बमलाःपिं, मफुपिं थःगु पाः वइ धकाः पियाच्वन । अझ् छेँय् जाथुकेँथु दक्व यायेमाःपिं मिस्त ला झन् लिउने । बल्लापिं मिजंत हयेमफुपिनि थौं भुतुलिइ मि हे च्याइला मच्याइला ।

उमि ला थ्व दिन चर्या हे जुइधुंकल, लःलिसे लःया निंतिं ल्वायेगु । ल्वाना हे जक म्वायेमाःगु थाय् । थुमिसं धाइका म्वायेगु धइगु संघर्ष धकाः, थज्याःगु खँ झी सोखिन कवि साहित्यकारतय्सं गनं सिइ, फोन छकः यानाः लःया ट्यांकर छेँन्हयःने दिकेहइपिन्सं ।

येँय् नं लःया दुख जूगु आः जक मखु, अन न थज्याःथज्याःगु दृष्य यक्व स्वयेदु । तर जिं थन छु खन व ला कल्पना तकं याये थाकुइ । जितः दिल्ली वयागु अर्थपूर्ण जूथें ताल । शहरी विकास धकाः जिं समाचार रिपोर्ट छु छु च्वया । तर थनया जिगु मिखाया न्ह्यःने प्याखं हुलाच्वंगु दृष्यं जितः कनाच्वन । छंगु समाचारय् थज्याःगु दृष्य नं न्ह्यंकि धकाः । तर जि थ्व स्वीकार यानाच्वना, थनयापिं थ्व गरीब परिवारपिनिगु लःया निंतिं यानाच्वंगु युद्ध ब्वयेगु शब्द मदु जिकय् ।

व ला धाथें युद्ध खः लःया निंतिं । सुनां मसिउ धाःगु, आः स्वंगूगु विश्वयुद्ध जूसा लःया लागि जुइ हँ । गनं लः तसकं यक्व हँ, गनं लः त्वनेत हे मदु हँ । थःगु लःया व्यवस्थापन याये मसल धायेवं, लःया नामय् राजनीति याइपिं व लः बिइगु म्हगस क्यनाः थः जक धन प्वःचीपिं दतकि युद्ध मजुइ नं धायेमफु, गुलि जक सह याइ यायपिन्सं नं । युद्ध जुइ छ, युद्ध जुइधुंकल थन लाःया लागि । लःया युद्ध ।

हलय् सेमिनार न्ह्यानाच्वन । कनाच्वन, न्यनाच्वन । ततःधंगु देशया खँ ततःधंगु योजनाया खँ । आः लःया समस्या दइमखुत हँ, लः मदुधकाः सुं हालाजुइ मालीमखु हँ । जिगु मिखाय् व गोविन्दपुरया लःया युद्ध वयाच्वन । हालाच्वंपिं, ट्यांकरय् गयाच्वंपिं, थवंथवय् घ्वातमतुघ्वानाः लः कयाच्वंपिं, कायेमखनाः म्हुतुल्हानाच्वंपिं, ह्वाँय् ह्वाँय् ख्वयाच्वंपिं मस्त ।

वाटरऐडया अध्ययनया निष्कर्ष न्ह्यब्वयाच्वन । एडिबीया प्लान व प्रोजेक्ट गथेयानाः सफलतापूर्वक कायेगु अले उकियात गथेयानाः सफल यायेगु धकाः स्यनाच्वन । मनूत पुचः पुचः च्वनाः नं एडिबीया ज्या बांलाःगु व बांमलाःगु धकाः विश्लेषण यानाच्वन । उमि छलफल याये सिमधःनि । खँ वया हे च्वन । उखे गोविन्दपुरय् लः वयाच्वंगु मदु ।

जिमि पिने वनेमास्ति वल । प्रकाशजु व उमेशजुं पिहाँवनेगु खँ हल, जि नं लिउलिउ वनेगु जुल । विजेन्द्रजु नं वइगु जुल । जिमित भ्वँतय् लः हयेगु खँपाखें मुक्ति जुल ।

थौं जिपिं दिल्लीया शौखिन व उच्चस्तरीय सामानया बजार साउथ एक्सिटन्सनय् वना । छकलं मेगु संसारय् थ्यंगु थें जुल । थ्व दिल्लीयात म्हसिके नं थाकुइगु हे जुल । गोविन्दपुर नं थन, साउथ एक्स्टेन्सन नं थन । गुगु दिल्लीयात ययेकेगु ? गुगु दिल्लीलिसे तंम्वयेगु ? दक्वं दिल्ली थन । संसारय् दइगु शायद दक्वस्वयाः थिकय्थिकय्गु ब्राण्ड थन पसःपसलय् झ्वःझ्वःलाक्क दनाच्वंगु दु । अज्याःगु सामान न्यायेगु हैसियत दुपिं जक दिल्लीबासी उमि । आधुनिक फेसनया नमूना ल्यासेत अन शापिंग यायेगु बहानाय् इरुथिरु जुयाच्वन । उपिं मनया मनूत मखु, उपिं ला स्वय्म दिल्ली हे खः, साउथ एक्सटेन्सन हे खः । अले भ्वंकुचाकाचा मुनाजुयाच्वंपिं मस्त व मिस्त नं ला दु अन । तर उमिगु हैसियत दिल्लीबासी जुइमखं । न्ह्यायेहे मदयेक ब्वाँय् वनाच्वंगु आर्थिक वृद्धिदरयात ल्वयेक उमि थज्याःगु छगू निगू बजार मदुसा ध्यबा गन तइगु जुइ ।
येँय् नं अज्याःगु पसःत दु न्यूरोडय् वा दरवारमार्गया पसःत लुमना वल । तर झीथाय्या खँ धायेगु खःसा थःगु उत्पादन अन च्वने ल्वःगु जुइमखु, दक्वं विदेशी, सामान नं, ब्वयेगु साइनबोर्ड नं अले तयाबिइगु म्हिचा तकं विदेशी । छथ्व सम्भ्रान्त परिवाततय्गु निंतिं येँ चकनाबिइमाः थःगु वा सइगु बुँयात ल्हाकाः । व बाहेक ममेपिं मनूत ला लछि मफूनि तलब फुइधुंकी अले टेलिभिजनय् वःगु विज्ञापन जक न्यानाः छेँ जायेकेमाःपिं ।
थन या बैंकं तकं नेपाली ध्यबा हिला मबिउ । उमिसं नेपाली ध्यबा धइगु छु धइगु हे मसिउ । लिहाँ वयेत्येकाः तिनि प्रकाशजुया पासा छम्हस्यां जितः आइसि ध्यबा हिलेत ग्वहालि यात । चाःहिला च्वँतले आइसि दयाः सामान न्यायेमखं, आः  लिहाँ वयेत्ययेकाःतिनि थनया ध्यबा ल्हातिइ लात ।
तसकं लिबाय्धुंकूगुलिं मन्यासे मगाःगु छतानिता लुमन्तिया लागि सामान न्यानाः लिहाँ वना । दकलय् जिमित माःगु ला त्वनेगुपती खः । लिहाँ वनेत्ययेकाः बहनी छकः रमझम यायेगु जिमिगु योजनाया च्वः मलुयाच्वन । अपाय्धंगु दिल्लीया बजारय् अय्लाः पसः लुइकेमफुत जिमिसं । जिपिं वासः पसः स्वयाः यक्व अय्लाः पसःदूगु येँया बासिन्दा । थन मरुभूमिइ न्या फाताफाता पुलीथें जुयावन । अन बागः सिसि दनिगुलिं कथु प्याकेमालीगु जुल धकाः मतिइ तयाः लिहाँवया ।

जिमित त्वःताः प्रकाशजु व उमेशजु याकनं वनेमानिपिं धकाः लिहाँ वन , जिपिं च्वनाच्वनागु थासय्े अनिताजु व रबिनलाल सर थ्यंकःझाइ धकाः । पलख पियाच्वँतले दक्वं थ्यंकः नं झाल । जिमि लिहाँ वनेत्यल जिमिगु बासय् ।

कन्हय् सुथय् लिहाँ वनेगु जुयाः जिमि थौं न्हयइपुकेमानि धकाः म्हिगः हे छगः शिशिया व्यवस्था यानातयागु । दिल्लीइ अय्लाः न्यायेधइगु तसकं थाकु । उकिसं जिपिं च्वनगु व मुस्मां विश्वविद्यालय् अय्ला प्रतिवन्धित हँ । जिमि थ्व हे लुमंकु लुमंकुं लिहाँ वना । क्वथाय् ला खालिगु शिशि जक ल्यनाच्वन । गनं छुँत भौचात वयाः दक्वदिक्व हे त्वनावनातयेधुंकल खनीका । जिपिं आसंद्यात । दिल्लीं जिमित आसां द्याकल ।
कन्हय्कुन्हु सुथय् कौला धुंकाः च्वनेगु थाय् त्वःताः जि एअरपोर्ट वना । याकःचा वया याकःचा लिहाँ वनेत्यना । जिं ब्वयेगु १२बजे येँय् वनेगु प्लेनय् ।



Sunday, November 6, 2016

Restoration of monuments of the Kathmandu Valley : Do or die


Razen Manandhar

When the whole world is focused on how Nepal is going to conserve, restore or at least reconstruct those innumerable monuments concentrated mainly in the Kathmandu valley after the great earthquake of April 25th, 2015, the Kathmandu Metropolitan City Office, the authority responsible to conserve the monuments, shocked all by trying replace a 350 year-old Balgopaleshwor temple at Ranipokhari with a concrete building overnight.

This is an example of how state mechanism of Nepal has been looking at, treating or targeting the heritage of Kathmandu, which, in fact, has given an identity to the whole country in the world.  

It has been a one and a half year the villainous earthquake ransacked quiet and peace-loving Kathmandu Valley (not forgetting the devastation it spread in other more rural settlements). Lots of things changed in Nepal's political scenario in this period – promulgation of regressive constitution, shooting over 50 demonstrations to death, blockade in the southern border, shortage and black market of essential commodities, protests of indigenous peoples change of governments, official visits of Nepal's prime ministers to bordering countries are only some to mention. Following news in national and international media about misappropriation of the foreign donations that showered in the name of the victims and survivors of the earthquake, the government launched series of speeches and gimmicks for providing cash and kinds support to them.

The ruins of earthquake stricken monuments have witnessed three prime ministers – Sushil Koirala, KP Sharma Oli and Pushpa Kamal Dahal – all belonging to upper caste Hindus (as this has been an unwritten tradition of Nepal) and all coming to Kathmandu form various districts. They have no emotional, social or cultural attachment to the ancient monuments of the valley. All they know about this ancient valley is that it is made to shelter kings and prime ministers who do not have to be grateful to this poor valley.

While hundreds of ancient temples, stupas, rest houses as well as private or community houses spread in ruins, the former prime minister KP Sherma Oli showed his height of acknowledgement to this capital city by announcing a campaign to restore Dharahara tower, some 80 years old Muslim-architecture with no aesthetic and archaeological or cultural value. And a mass of neo-riche immigrants supported him, either they wanted political benefit form the barely matriculated prime minister or they also belong to the same community of outsiders. This is just an example of how the government or governments of Nepal neglected or misused heritage of Nepal. When our good neighbors like China, India, Japan, Germany and Sri Lanka are showing interest to fund restoration of the monuments; the government is indirectly prohibiting and brazenly asking them for cash that they could manipulate to distribute among their party cadres.

In the whole chain of events, the Newars, the indigenous people of the valley, often applauded or even pampered by the international scholars as being the richest (financially and culturally) among the ethnic groups of Nepal, have remained mere spectators. Each and every monument, the country is proud of, stands are evidence of the glorious past and economic abundance of the makers' community now are fighting to survive in the ever-changing development of the capital city. The residents don't know how to find a job in the toughest job markets of the country and how could they think about restoring the temples their forefather built? They have to maintain social status, participate in extravaganza cultural activities, remain attached to orthodox guthi tradition and also have to satisfy their desire for the newest technical gadget they find in the market of the capital.

Two generations of Newars are heading apart – old generation wants to follow the tradition that they love so much and the newer generation is more interested in keeping pace with the modern world -- being qualified for the most earning jobs or, if ever possible, abandon the country and seek better lifestyle in most advanced cities of the world. In these two races, the fallen roofs of the temples, crumbles monuments, standing with aid of struts or even the ruins of broken bricks of 500 years old temple remain as helpless as they can be.

Leadership of Newar community could have played a key role at this moment of time – to pressurize the government to utilize the funds for restoration of the monuments, to enliven the intangible heritage, that has been swept by the tremor of the earthquake and also to raise awareness among to people to value the local architecture. But, unfortunately, the leadership among the Newar community have been seen divided politically than ever, are just looking at one another to make the first step  - to do what is of immediate need.

This is the time the Newar community needs to identify a new leader from a new generation to make the government as well as the elected local representatives in the parliament accountable, to pressurize the government to act immediately for restoration of valuable monuments and also to restore private houses with most possible attributes of traditional architecture. Now or never – if we miss this opportunity of restoring the monuments, our heritage will remain parts of our stories and some technical reports of foreign architects or archaeologists. Time is now – either do or die.

Published in Guthi Magazine, Pasa Pucha Guthi UK, London (2016, 11 06)

Saturday, November 5, 2016

Stimulating Sikkim 2

Razen Manandhar 2


My old love is attached with Sikkim. I fell in love with Sikkim long before I knew how to distinguish between love and hate, some 18 years ago. Even fancy of touching the pleasant earth of Sikkim once again gave me tickling pleasure. An excursion to Sikkim with some Esperantists (speakers of Esperanto) from different countries, mainly from France, was organized. Series of procrastinations took us to the date of historic election of Constituent Assembly. What to choose? Either utilizing right to vote and participating in this important event or roaming around refreshing Sikkim, talking with international friends in Esperanto. Choosing one is not easy thing.

Everyday I read the newspapers, listen to the radio or watch the TV. I find the same - same parties, same manifestos and old dry speeches. They are not giving what the people seek, and the people are not ready to receive what they have in their hands. Those who should come up and should brought what the people need failed to make a height. After all, only the thing will take place what the foreign forces want. Out duty is only to flatter an old pair of sun and moon in the air. I made my determination -- that would not cast my vote this time also. At the time of previous election, I was assigned to report from Koplng, the village of Dr. Baburam Bhattarai. Now, I'm free to boycott. Either somebody is coming or not, I decided to go to Sikkim, so that I would escape possibility of smearing my own face with insult. I'm going to my Sikkim.

We had nine guests, from France and Germany, all speakers of Esperanto, the international language. As per our notificaitons, all guests arrived on November 13th. Amid protests, srikes and bomb blasts, they went to Baudhha, Taudaha and Chobhar, enjoyed the traditional dance of Katti Pyakhan and on the second they, they went to Hanumandhoka palace, Changunarayan temple and Bhaktapur. Being with them, talking with them, and telling them about history and culture of Kathmandu - this is Esperanto.

Telling that I was going to Sikkim in Facebook brought to me some pretty jobs - I was supposed to take some gifts to friends in Sikkim. Mostly books, from Shakya Suren, Raja Shakya, Shashikala Manandhar and Bhishma Upreti were to be taken there. I will be carrying a bunch of love for Newars of Sikkim. Short conversation with Surendra Pradhan, Meena Pradhan and Rajiv Shankar was goiong on, thanks to Facebook.

000


I was standing in the domestic lounge of Tribhuwan Airport on November 16th. It was a cool morning. Time has changed but it was an unchanged heritage of Nepal. I guess Nepal government should draw fee from tourists even for observing this dilapidated lounge. I saw more things for cargo than passengers. As there was no herald of development and people have developed a habit of depending on foreign goods, the pleple who carry Nepali citizenship have no other option that waiting for airplanes even for their daily needed good. From noodles to beer, onion and toilet paper -- all have to fly in Nepal. And we now and again seen the same old song that there will be development in all corners, from Mechi to Mahakali.


Forty-five minutes of flight took us to Bhadrapur. It was as hot as fire is flowing in the wind. The vehicle we have ordered took us to Kakarbhtta border. Nepali border was ok. It took around two hours to give arrival stamp on nine tourists who have already obtained visa in their respective countires. That was the reason we asked repteatedly all guests to obtain Indian visa before they leave their country. Rule is rule.


We had a late lunch at a beautiful motel in Silguri and our Toyota 4hd vehicles were playing along the Tista river. Tista was flowing outsidea and Bagmati was flowing inside. How can I just forget my beautiful city? The road along the hill was being widented. Never-ending pairs of hairpin bends - there was roaring river down and look up, you see cliff rising to the height of the sky. Mind was excited to see Sikkim, but tour vehicles were heading in a tortoise's speed. At least I thought like that. It was just Angulimal was running after the Buddha.


What is this Sikkim? Guru Padma Sambhava had said all about it. The royal dynasty of Chogyals, established in 1642. At times, it was garget of Nepal and at times became the bull's eye of the British empire. They say that the country was not developed as long as it was ruled by the Chogyals. And the Brithsh government took charge of protecting it. But it was developed only after it turned into a state of India in 1975, people of Sikkim often tell us this perspective of history. Yes, after that, it witnessed a rapid development. It requires people's will, commitment of the leaders and location strategic  importance for development of a state.

It as almost dark when we reached Rangpo Checking Point. Even though Sikkim is India, all foreign visitors need "innerline permit" to enter Sikkim. Nepali citizens also need. I've been here two times but I never sought, neither they checked me up. I was in local buses and nobody cared if I was a Sikkimese or not. But now, it is not possible, I was in an "imported" vehicle with foreigners. The officers in the 
pont made permission for me too. It took more than one hour there. 

I friend of my was supposed to wait for me at bus park. That was not possible to see him now. So, took cellphone of the driver to tell him that we would be quite late so I told him that I would come and see him next morning. I wanted so much to see him, but time has limits. I said I would come to Gandhiji's statue at 6.00 am.


It was 8.30 at night when the vehicle stopped in front of the hotel. The alley was quiet, dark and also cold. Fatigue, sleepiness and darkness killed my curiosity to say hi to Gangtok. I dragged my baggage and myself to the room. I didn't even look how it looked. I could not see the building and don't even know the name. Yes, I saw name - Hotel De La Mare - the in the kitchen.


The room was gloomy. We three Nepalis accommodated ourselves in one room. I first had cold shower and made me fresh.


We distributed caps to all foreign guests. It was quite comfortable to fight breeze.We had to wait for the dinner. It was delicious enough to kill my hunger.


We had jolly dinner in a long dining table downstairs. I had no idea of the engineering of the house. Houses in hillside always have complicated structures. Just like my mind at that time, quite complicated.


०००

Morning of 17th had to wake me up. I was waiting for the morning to come. Got off the bed quite early and got ready and went alone out for freshening walk. I had no idea in which part of Gangtok I was standing. I know I have a very poor sense of direction. I had to get to MG Marg, the famous one.

The morning was fresh. It was not as cold as Kathmandu, to my surprise. Short and sweet meeting with my friend, and that breakfast with chapati was just unforgettable. A SIM card of local cell phone was a quite good help for me. These days, public telephone booths are not functional as in the past. And buying a SIM card is terrible. On the top of it, one has to wait for one week to get it activated.


Having glimpse of freshening Gangtok in cool morning when soft red rays of November Sun naturally made me nostalgic. People moving around, sitting idly on foothpath brought some of blurred images of my last time visit to this small city with cosy "Nepali" people. My mind compared those old images with the new images that my eyes took just now. Nothing is similar. The roads are not that clean, crowd of people and more vehicles than pedestrians. People walk pushing one another right from the morning. Houses have been much taller. Lots of things have changed in Gangtok - I am not sure whether Gangtok is changed or me. All I realized was that it was not my kind of Gangtok. I was looking for my Gangtok in the crowd.

After the lengthy breakfast, we set ourselves in the vehicles, which took us to the famous Rumtek Monastery. As we departed form Gangtok, the town turned into a doll's dress, the dress with lots of colourul patterns. It was 11.30 when we got off. The security check was quite tought, as if we were participating in a programme of a head of the state. The guard counted our heads four times, we had know idea why. Security was equally tight inside as well. A small Swiff knife came out of my pocked and I handed over it to the security. I have visited many monasteries in Nepal but I never had chance to come across this kind of security change. There is no checking even in the stately Pashupatinath temple. May be, because we trust upon Sri Pashupatinath.

On one side a hill full of pine trees were dancing along the hilly wind, on the other Kanchenjunga was smiling with show white cap on. Peaceful and clear environment, warm sun and young monks moving to and fro, with coving themselves with smoothening crimson robes. It was so calm, I was afraid even my movement or even respiration might disturb some meditating monk nearby. I was careful, not to make any noise with my shoes on stone-paved courtyard. Still, my mind was asking me again and again - are you sure it is Rumtek, the very Rumtek I wanted to visit 18 years ago?


One of the biggest monastery of Kagyu sect of Tibetan Buddhism. Some say it is the biggest monastery in Sikkim. I recalled story of Karmapa - a story of religious journey and struggle. It said that this monastery was constructed at first by 9th Kamapa Wangchuk Dorje in 16th century. But when the 16th Karmapa escaped Tibet and took refuge here in 1959, this was in a sorry state. Other monks invited him to stay in better monasteries. But her ferred to stay here, saying that this is "pure" place to reside in. After that the royal family of Sikkim as well as the Indian government supported its restoration. Now one can see a separate building with golden chhorten with the relics of the 16th Karmapa and Nalanda Buddha Collage. Some novice monks were playing football in lawn behind the main monastery. 

This pure and sacred place has fallen in series of controversies. Even crimson robbed monks were said to be involved in stone-pelting game. What made them fall to that level, if it was not politics? Two cmpetitating organizations claimed for the monastery's ownership and they eventually had to go to the court. Now both of the organizations are not allowed inside this monastery. Two Buddhist organizations have two separate Karmapas -- Churfu Labrang said that Ugyen Trinley Dorje is the Karmapa and on the other hand, Karmapa Chatirable Trust projected Trinley Thaye Dorje as the Karmapa. How disappointing that ten years have passed but the controversy has not taken an end. Isn't it strange that those who teach others to abandon this world eventually proved to have been failed to quiet one simple monastery?

The most striking part of this monastery for me was that pilgrims do not worhip any God or gods here, rather, they worship a person. An large size idol of Sakyamuni Buddha is placed in its proper place, but there is wall in front and a very big picture of Karmapa is placed there, so that people may worship him instead. I also noted that there were only a fe pictures or images of gods of Tibetan Buddism there. They prefered to worhips their Lama gurujis instead. Actually, I came from a country where a Living Goddess (Kumari) receives homage from the president on special occassions. Still, I could hot heartily accept that they are worshiping a man's photograph, instread of those of gods and goddesses. May be, I also feel comfortable from inside to worshisp stone, in stead of a person. Actually I came from  a country where a girl is worshipped as a Linving Goddess, but I don't feel comfortable to see people worshipping a photograph. May by I still belong to stone-worshippers from inside.

It was really irritating to listen to the so called guide Sanjeev. He was telling all the nonsence, and I was supposed to literally translate it into Esperanto for our friends. I also know that one should not go for religious books to explain basic religious symbols but there should be some limits to cheat foreigners. He showed picture of one of the Chatumaharajas and said one was Guru Rimpochhe and other was Bajrayana. What else? We used to joke, that one tourist guide took a foreigner to Tundikhel and posted a pointain and said that it was Mount Everest. Oh god !.


Strange, the guide did not take us anywhere after the luch. We stayed idle in the MG Marg, that famous landmark street of Gangtok. All are roaming freely. The normal activities of pedestrians were attractive to me. I was looking at them, trying to learn things. Young men and women were sitting on benches and chatting, children were playing along the road, old men and women were enjoying all this with hopeful eyes. Red setting sun was smiling from far behind.


That stone-paved and clean road, where one cannot drive could not attract me. My eyes looked for some old scenes, which I left at my first visit here. I became restless. I looked around but could not see anything that would match my dream. I thought I should to to Development Are above. But I stopped myself again. It is good to prevent your mind from jumping into the field where that should be.

At last the agent proposed us that ew would go to Fodong Monastery in stwd of Chhagu lake. It was too long way and the road was also damaged. I thought it was not a bad idea but some of our foreign friend just because they werenot informed about it.they were not ready to accept unexpectrd vhanges. How can we become so systematic/mechanical while trvelling? Some time we have to follow Nepali style too . 

It was getting dark and cool too. We entered Bakers Cafe nearby and started drinking. It was a different atmosphere there. Young couples were freely laughing, enjoying aroma of coffee. Nice lighting was arranged to showcase a lovely collection of coffee utensils. And some pretty dolls too. It was crowded and noisy but young hearts could talk they don't need words, not even language, their eyes do this for them. It is always nice to see young couples enjoying, you can't stop being nostalgic.


The agent had a quine nice an experience there, working in Sikkim with travel agents. We also shared our experience from our sides. The foreign friends explained how difficult it was at the immigration office. 


०००

नभेम्बर १८ सोमबार । सिक्किमय् च्वंपिं मनूत खन कि थः नं नेपाःनेपाः जुयावइ । जि नेपालय् दुथें, जिकय् नेपाः दुथें । उकिं हे जिं आल्पसें ढाका तपुलि ज्वनावयागु । छेँय् सगं बिइबलय् तपुलि पु धालकि घेँघेँ धाइम्ह जि मसः मसः तपुलि पुनाः पिहाँ वना, लः न्यायेगु त्वह चिनाः । पोषराज व हरि ला न्ह्याबलें पुइपिं, उमित छुं मपाः, जितः जकं पात का । दक्वस्यां भ्वाँय् भ्वाँय् स्वयाच्वंगुथें । लँय् वःपिं मिस्तय्सं गिजे जकं याइला धकाः ग्यासे वः ।



थ्व तपुलि पुनाः जिं छु क्यनाच्वना जिं हे मसिउ । जिगु राष्ट्रियता थ्व तपुलि ला? सुयात क्यनेगु जिं थ्व राष्ट्रियता ? जिगु राष्ट्रियता थ्व तपुलिइ खःसा घाय्घाय् बाज्याया पालंनिसें तपुलि मपुइपिं नेपालीत नेपाली मखुला ? अले उमिगु राष्ट्रनिर्माणया लागि हाःगु हिचःतिया परिभाषा राष्ट्रियता दुने मलाः ला ? अले जिं छाय् थ्व तपुलिइ भुनातयागु राष्ट्रियता थन सिक्किमय् क्यंवयाच्वना ? जिगु तपुलिं जितः हे पुत, त्वःतातीताः म्हिचाय् स्वथना जिगु ब्वसा राष्ट्रियतायात । आकास छगुलिं जिगु तपुलि, जिगु राष्ट्रियता ।



सुथय् हे फोदोङ वनेधकाः पिहाँ वयापिं लँय् सं च्वंगु ताशि भ्यूप्वाइन्टय् च्वनाः हिमालया दृष्यावलोकन याये खनेवं गनं वनेम्वाःपिं थें थानाच्वन । उकिसं अन बालं कयाः शेर्पा वसतं फिनाः फोटो कायेके खंबलय् ला उमि गनं वने तकं म्वाः ।



काबि लाङचोकया जंगलय् थ्यंबलय् ११ बजे जुइन । १३औं शताब्दीइ अनया आदिबासीत भुटियात व लेप्चातय्सं थन वयाः दाजुकिजा जूगु हँ । उमिसं थन अनया रंगित खुसि न्ह्यानाच्वँतले व कंचनजंघा धस्वानाच्वँतले हिया दाजुकिजा जुयाः नापं म्वाये धकाः हिथलय् तुतिथुनाः पाःफयेकूगु धाइ । थ्व थाय्यात सिक्किम सरकारं प्रार्थनास्थल धकाः कयातःगु दु ।

भाषाया समस्यां थौं तःधंगु रुप काल । म्वाः म्वाः धायेक गाइड संजीवं अंग्रेजी भासं कनाच्वन । अले अंग्रेजी थूम्ह पास्कालं तप्यंक फ्रेन्च भासं उमि पुचःयात कनावबिउबलय् जर्मन उर्सुलायात मछिनीगु स्वभाविक जुल । म्हिगः थ्व हे खँय् उमि तम्वयाच्वंगुलिं जिं थौं हस्तक्षेप याना — आवंलि गाइडं अंग्रेजी नवाइमखु, जिं दक्वसित एस्पेरान्तो भासं कनाबिइ । भाय् धइगु थथे संवेदनशिल जुइ इमि । सुनां नं सहयाइमखु करकिया भासं दमन याःगु ।

बाघौति वंकाः लँकथं लाःगु सात कन्या झरनाय् सिथय् पलख न्ह्यइपुकाः जिपिं लाब्राङया पुलांगु गुम्बाय् वना । गुम्बा स्वयाः थ्व बिस्कं । नाकं तखा मजू, ल्वहँतं दयेकातःगु अले च्वय् प्यखेरं बरन्दा नं पिकयातःगु । तर निदँ न्ह्यः ब्वःगु भुखाचं स्यंकूगुलिं आः जिर्णोद्धार जुयाच्वंगु दु, सिँयागु कलात्मक वरन्डाय् रंग तयेगु ज्या नं अनया लामातय्सं हे यानाच्वन ।

अज्याःगु न्यासिजक वयेमाःसा न्हिछि लाकां ज्ययेके मालीगु, पब्लिक यायायातया व्यवस्था मदुगु थ्व दुर्गम थासय् नं मनूत धर्मया निंतिं जक थःगु जीवन फ्यानाः च्वनाच्वन । नयेगु त्वनेगुया तकं थेकान मदु । अले आः ला निभाः त्वः का, चिकुलां ला प्व हे गाइगु जुइ । उकिसं नच्चा नच्चापिं लामात, सयेकः वयाच्वंपिं । जिगु मिखाय् झीगु विलासिताय् दुनाच्वंगु शहरी बुद्धधर्म दं वल । गबलय् सयेकेगु जुइ झीसं दुर्गम गामय् च्वंवनेगु, अले अन च्वंपिन्त बुद्ध शिक्षाया मत क्यनेगु ?

अन च्वंपिं मचामचापिं लामात खनाः पास्कालयात मछिन । न्यन, उमि छु नइ ? सुनां इमित बिचाःयाइ ? गुलि ब्वनेमाः ? अले मां अबुपिन्सं नापलाये दइलाकि दइमखु ? जिं सिउगु कनाबिया । थथे मस्तय्त लामा ब्वंकेछ्वयेगु पक्का नं थाकुगु ज्या खः, तर थ्व हे योगदानया फल, थौं बुद्धधर्म थथे विश्वन्यंक चकनाच्वंगु दु । छम्हनिम्हसिगु जक कुतलं थ्व सम्भव मदु ।

वयां लिपा जिपिं वना अनया उत्तर सिक्किमय् लाःगु गान्तोक स्वयाः ३८ किलोमिटर तापाःगु फोदोङ गुम्बाय् । थनया थ्व गुम्बा सिक्किमया हे छगू नां काये बहगु गुम्बा खनी । १८औं शताब्दीइ चोग्याल ग्युर्मेद नामग्यालं दयेकूगु थ्व गुम्बा काग्युपा सम्प्रदायलिसे स्वाः ।

लिक्कसं च्वंगु उमिगु ब्वनेकुथिइ ल्याय्म्ह ल्याय्म्हपिं लामात तिब्बती आखःदूगु धार्मिक सपूmत ब्वनाच्वन । उमिसं थुकिइ हे थःगु जीवन खंकाच्वन, खनं छगू जन्म जक ब्वनां मगाःगु धर्म, अथे जुयाः ला हानं हानं जन्म काःवयेमाःगु हँ उमि, अवतारी जुयाः । धर्मया अध्ययन गुबलें सिधइगु जूसा, धर्म हे नं सिधया वन जुइ ।

त्यानुक्क लिहाँ वयाः ज्यःनां सिधयेकाबलय् ४.३० हे जुइन । अथेसां धकाः तिब्बती संग्रहालय स्वयेत वना । तिनातयेधुंकल खनी । अले लिक्कसं च्वंगु छोर्तेन गुम्बा चाःहिला । सलंसः लामात पाठ यानाच्वन । छगू हे सलं, छगू हे मतापं । भाय् मथूसां उमिगु शब्दं वातारवरणय् छगू सम्मोहन हयाबिउगु दु, थ्व शान्तिया सन्देश बाहेक मेगु छु जुइ ?

याकनं चाःहिले सिधःगु बांहेलात । थौं जिगु विशेष ज्या दु — थनया स्थानीय नेवाः संस्थाया प्रतिनिधित नापलायेगु । सुथय् हे भाजु सुरेन्द्र प्रधान झाःगु जिगु होटलय् । पलख थनया व नेपाःया राजनीतिया बारे ल्हानाः थौं बहनी मुँज्या यायेगु खँ क्वःछिनागु ।

५.३० बजे मीना प्रधान ला होटलय् थ्यंकःवल, जिगु लागि कोसेली न्हापं ज्वनाः । जितः उमिसं क्वःछिनातःगु मिन्ट ट्री माउन्टेन रेष्टुरान्टय् यंकल । छम्हनिम्ह यायां च्याम्हति हे भाजुमय्जुपिं खात । साःसाःगु नयेगु लिसें उमि थःथःगु खँ जुयाच्वन । येँय् वयाः नेपालभाषाय् स्नातकोत्तर यानावंम्ह मीना बाहेक मेपिन्सं नेवाः भाय् मल्हाः । अनया नेवाःतय्गु बारे छुं भति न्यना । लिसः वल । जिं स्वनिगलं हयागु सपूmया पँ सुरेन्द्रजुयात लःल्हानाबिया । पलख लिपा अनया सिक्किम नेवाः गुथिया स्मारिकाया छुं प्रति जितः वल, जितः बियादिल येँय् थ्यंकेत । सिक्किमया नेवाः समाजयात पुलुक्क छकः स्वयेगु कुतः जिगु । येँ स्वयाः थुलि तापाक्क वयाः नं अनया नेवाःतय्के नेवाः जुयागु भावना दु , संगठित दु, थःगु संस्कृति प्रति मतिनादु, आः थःगु भाय् नं बुलुहँ ल्हायेगु सयेकी धइगु विश्वास बियाच्वंगु दु ।

खँ ल्हानाच्वँच्वं भाजु राजेन्द्र भण्डारीयात भीष्म दाइनं बियाहःगु सपूm बिइ हे मलात । मीनायात थ्व सपूm थ्यंका बिउ धकाः इनाप यानावया ।

०००

नभेम्बर १९, मंगलबार । सिक्किम थ्यँहे मथ्यंनि, वनेत्ययेधुंकल । च्वना धायेला मच्वना धायेला । बांलाक तय्जु हे मजूनि । हानं गबलय् वयेगु जुइ । छक्क कस्सिक घयेपुइ हे मखं । थनया नेवाः समाजलिसे सतिक्क च्वना छगू अज्याःगु छुं सिर्जना च्वयेगु म्हगस , गबलय् पूवनी मसिउ । वने न्है ? धकाः नं न्यने ला मन्यने ला । लाःसा वने मतेनि, निन्हुस्वन्हु च्वँ धाइगु जुइ । हानं मतिनाया सिखतं जकं चिनातइगु खःला?

सुथ न्हापां सुमनयात वयागु सीमकार्ड लित बियावया । यःसां मयाःसां थौं होटल डेलामेरलिसे बायेगु निश्चित जुल । होटल जक छु सिक्किमयात हे त्वतावने त्यल । थनया यचुपिचु, व्यवस्था व शान्ति छम्हू जक नेपालय् पुसा ह्वलेथें ह्वलेदुसा झीगु नेपाल नं थ्व थें जुयावइगु जुइ नि । काचाक्क गान्तोकया छम्हू फय् ज्वनाः म्हिचाय् तया । थ्व फय् स्वनिगलय् ह्वलेमानि ।

लिहाँ ववं बिचाः याना वयाच्वना । नेपालय् जातीय राज्य वइ धकाः मनूतय्त ख्यानाच्वन । थ्व छु राज्य ले ? थ्व भारतया छगू अज्यागु राज्य खः गन भारतया हे मेमेगु राज्ययापिं भारतीयतय्त तकं अःपुक दुकाइमखु । थन मेमेगु राज्यया मनूत दुहाँ वयाः बसोबास यायेगु, लजगाः यायेगु ला तापाःगु खँ । उकिं थन लँय् फोहर याइपिं मदु, बँपसः तइपिं मदु, खण्ड व अखण्डया राजनीति नं मदु । जनसंख्या हे ६लाख १० हजार ति, येँया छगू निर्वाचन क्षेत्र ति जक । दुसां थःत मदुसां थःत, अले मजुइ ला शान्ति, सुशासन अले विकास ?

झी नेतात इलय्ब्यलय् सिक्किमीकरण धकाः धिमय् थानाजुइ । तर थन च्वंपिन्सं सिक्किमीकरण धइगु छु धइगु मसिउ, उमिसं सिउसा अथे धइगु विकास खः, रोजगारी ख, स्थायीत्व खः, शान्ति खः । मसिउ जिं थ्व मार्को पालिसं खंगु सिक्किम लाकि बिएस दासं खंगु सिक्किम लाकि जिं खनागु सिक्किम । ग्व । मनू जुइत छु माः ? अथे ला आः अन थःगु राज्य धकाः धाइपिं हे गुलि दनि जुइ । उकिसं ८० प्रतिशत ला नेपालं वयाः च्वंवःपिं हे जक । झी सत्ताय् वनेत युद्ध यानाच्वना, अन विकास यानाः सत्ता घय्पुनाच्वन । इतिहास ल्यनाच्वनी, ई न्ह्यानाच्वनी । जिमिगु मोटर थें ।

कुहाँ ववं १२ बजे जूबलय् जिपिं छकलं मेगु दुनियाय् थ्यंथें जुल । न्हासय् छुं माकुगु सिचुगु दुहाँ वंथें । प्यखेरं चियाबारीं प्याखं प्याखं हुलाः जिमित लसकुस यानाच्वन । नेपाली भासं खँल्हाइपिं स्थानीय मिस्तय् बजि नयेगु ई खनी, लँ सिथय् फ्यतुनाः खँ सयेकाः सयेकाः नयाच्वन । ज्या यायां त्यानुचाःगु लंकेगु अले कथुया प्याःचाः लंकेगु नितां जुयाच्वन ।


कञ्चनजंघा झं सतिना वल । बतासे लूपय् थ्यंबलय् घडीं स्वताः थात । जिपिं थ्यँजक थ्यंगु, छुकछुके रेल जिमित गिजेयानाः प्याखंपाः कयाः वन । हिलकार्ट रोडया शहिद स्मारक — भारतया स्वतन्त्रताया निंतिं ज्यान बिउपिं भारतीय सेनाया गुर्खा सैनिकत । झी नेपालीत दार्जिलिङय् थ्यन कि थः नेपाली जूगु लुमनीगु थाय् नेपाःया गुर्खा सैनिकतय्सं याःगु युद्धया घ्यः धकाः तइगु थाय् ।

हुँइहुँइ फय् वयाच्वन । धस्वनाच्वंगु बतासेया स्मारक इकधिक मसं । उकियात स्वयाः छ्यं क्वछुनाच्वंम्ह गुर्खा सैनिकं नं चिकुल मधाः । लिक्कसं दनाच्वंम्ह तिरंगायात छुं परवाह मदु । निगूत्या दर्जन गुर्खा सैनिकतय्गु नां घासय् थसःपानाच्वन । थःगुनिम्तिं मखु करकिया निंतिं जक ल्वायेफुपिं झी वीर गुर्खात । ज्या वतले ज्याकयाः मवयेव ह्वगंगु कसौरि थें सागालय् वांछ्वयातःपिं गुर्खात । छगू कथं ला पाय्छि नं खः, उमिं थःगु देय्या निंतिं ल्वात । व उमिगु थःगु देय् जिगु देय् मखयाच्वन । सु गन च्वनी व उमिगु देय् जुइ । उलि इमानदारी ला दु नि उमिके ।

मोटर हे पास मजुइगु गल्लीचा, ग्वाः ग्वाः मोटर, हानं लँय् दिकातःगु मेमेगु मोटरत । जिपिं गान्तोकय् मखुत धइगुया संकेत । होटल सेभेन सेभेन्टिन थ्यंबलय् ४.३० जुल । दक्व तिब्बती पह वःगु, चिकिचाकूसां बांलाक छाय्पियातःगु । पलख झासु लना ।

टिभिइ हानं नेपाःया चुनाव । थौं चुनाव जुयां त्वःतल । पत्याः हे मजुइक मनूतय्सं ब्वति काल हँ । नेकपा बैद्यया उमिमछि ख्याच्वःया अर्थ मन्त । जितः छाय् छाय् थ्व चुनाव भिंगु जुइया निंतिं जुयाच्वंगु थें मच्वं । खला आः तक छु भिंगुया निंतिं जुल नेपालय् धइगु नं न्ह्यसः दु । याइगु व हे खः...उकुन्हु तिनि बिएस दासया “सिक्किम गाथा” ब्वनागु । चुनाव खनाः हे ग्याना वः जि ।

बाघौ लिपा दक्व पिहाँ वनेगु धाल । ग्वतुलाच्वनाम्ह जितः जिं हे थनाः क्वत ब्वनायंका । फसं कुचुकुचु नकल । न्ह्यःनेसं शाक्य ज्वेलर्स । येँया गल्लि थें — फोहर, लँ स्यं, उगुथुगुं वां छ्वयातःगु । झ्याजःमाजः तार, लँ चिबाला, छेँ ततःजाः । लँय् नं गज्याःगज्याःपिं मनूत ।

जिपिं ला छकलं चौरस्ता थ्यन । भानुभक्तया शालिक जिमित खनाः फुरुङ्ग जुल । जिपिं अनया गोल्डनटिप्स धाःगु च्यापसलय् दुथ्यन । अन पालंपाः जिमित चिचिग्वःगु कपय् प्यताजि च्या त्वंकल । छु छु हँ । अले तिनि भाः कन, सातु हे वंक ।

अनं पिहाँ वयाः बजारय् सररर मिखा ब्वया । नेपालं वःगु सामानत, चीनं वःगु सामान, भारतया हे सामान । दक्वं छथाय् हे दसेंलि अन वनाः न्याये थन वनाः न्याये छाय् ? बांलाःगु बजार ला मखु तर नं छेँजः लुमंकाः छतानिता सामान ज्वना । छेँ लुमंकेथें जक जुल । जि छकलं छेँय् थ्यन ।

०००

२० नभेम्बर, बुधबार कुन्हु सुथय् क्वथाय् च्वनेमफुत । सुथंनिसें नेपाःया चुनावया समाचार गसू दुहाँ वनेथें जिगु न्हाय्पनय् । वाथाइथां दनाः छझाः चाःहिउवना । छाय् छगू शहर सफा छगू सहर फोहर जुइ ? व हे हि दुपिं नेपाली मूलयापिं मनूत च्वनीगु गान्तोक गुलि यचुपिचु, थ्व दार्जिलिङ छाय् खिखांमुगःथें ? गल्लिं गल्लिं छझाः चाःहिलाः क्वय् बसस्टपय् तक वना । लँय् चिया मियाच्वंपिन्थाय् मिखां मिखां क्वाक्क छगिलास चिया त्वना । ध्याचः, फोहर, धः ल्वाकज्याःगु ला पसः दूगु गल्लिचां जुयाः थाहां वया ।  विकासलिसें व्यवस्था वइ, व्यवस्थाया लिउ लिउ अव्यवस्था वइ । थज्याःगु हे अवस्थाय् लानाच्वंगु दु थ्व दार्जिलिङ ।


अंगलय् निपाः प्यपाः स्वतन्त्रताया पोष्टर प्यपुनाच्वन । गुलिसितं स्वतन्त्र गोर्खाल्याण्ड माः, गुलिसितं सिक्किमय् प्यपुनेदुसा जिउ । तर पश्चिमबंगालया मुठ्ठीइ दुने अनच्वंपिं नेपालीभाषीतय्सं थःगु सासः स्वतन्त्र जुल धकाः धायेफयाच्वंग मदुनि । भारत दुने सु स्वतन्त्र, गुलि स्वतन्त्र ।

सोनादा जुयाः जिपिं कुहाँ वया । मन्ह्यं मन्ह्यं दनाच्वंपिं गाडित, इल्लबिल्ल नेपाःमि ख्वाःवःपिं मनूत । उकिइ पाय्छि अःखः बंगाली ख्वाःवःपिं मनूत । लँ बांलाःगु गनं मदु , व हे लाथेपाथे, घारांघुरुं ।

खर्साङया बस स्टेशन त्वःतावया । छगू वाउँगु स्वर्ग । स्वर्गया रंग गज्याःगु जुइ व ला मसिउ, तर थनला वाँउगु हे स्वर्ग खः । नागबेली काःगु लँ जुयाः कुहाँ कुहाँ वया । रोहिनी मार्ग — दयेकेगु इच्छा व विकासया ध्वाँय् ब्वयेकेगु लक्ष्य जक माः न्ह्याथासं न्ह्यागुं दयेके जिउ खनी ।

कुहाँ वःलिसे ताःन्वयावल । जि गबलय् न्ह्यवल, जिं मसिउ । १२ बजे ती मोटर घ्याचाक्क दिउबलउय् ला जिपिं भारतया सीमा अध्यागमन रानीगंज थ्यनेधुंकल । वयांलिपा नेपाःया अध्यागमनया ज्या दक्व सिधयेकाः हानं अनया हे लोकल माइक्रोलय् लँ तप्यंका ।

घ्याताताता सःवइगु माइक्रोबस, छतय् तयाः नं मन्ह्यंगु जिमिगु सामानया द्वँ, जिपिं झिंनिम्ह अले ड्राइभर बाहेक मेपिं निम्ह मिजंत यानाः जिमिगु मोटर जाल । गुलि वन उलि मोटर तिंन्हुयाहल, भःभःन्हूम्ह सलथें । जिपिं दुने डोकों त्वपुयातःपिं खाचातथें वाथावाथा ।

नेपाःया लँ । वहे थ्वाथःगु ह्वह्वगंगु, त्यातःगु लँ क्यनाः संविधान सभाया चुनाव तक वनेगु लँ दयेकीपिन्सं जनताया लँया छु वास्ता याइ ? नेपाःया लँ व संविधान सभाया लँ उथें हे । जिमिगु मोटर संविधान सभा पाखेन्ह्यात ।
Publishes in Naali bi-monthly in 1134 Thinla9/2 (68) "Refresshing Sikkim" in 20140114