बुद्ध जन्मेको देशमा विजया दशमी वा दशैंको चर्चा

राजेन मानन्धर

एकै दिन एकै समय विभिन्न देशका मानिसहरु आआफ्नो हिसावले चाड पर्व मनाइरहेको हुन्छन् । यो विशेष गरी नेपाल जस्तो बहुधार्मिक, बहुसाँस्कृतिक देशमा बढी लागु हुन्छ । जहाँ हिन्दुहरु दशैंलाई उनीहरुका देवीले कुनै दानव वा दैत्यलाई मारेको अथवा रामले रावणलाई मारेको खुशीयालीमा मनाइरहेका हुन्छन्, त्यहीँ बौद्धहरु यसदिनलाई शस्त्रअस्त्र त्यागेर शान्ति र अहिंसाको जीवन बिताउने प्रण गर्ने दिनको रुपमा मान्छन् । यहाँ बौद्धहरुको दृष्टिकोणमा यस पर्वको महत्वको बारेमा चर्चा गरिन्छ ।

भनिरहनु नपर्ला, प्राणी हिंसाको निषेध बुद्धधर्मको पहिलो नियम हो । बुद्धले नै त्यसबेलाका ब्राम्हणहरुलाई धर्मको नाममा पशुहरुको बली नदिन सिकाउनुभएको थियो । यसै जगमा सारा बुद्धधर्म र दर्शन उभिएको छ ।

विजया दशमी भनिने दिन बौद्धहरुका लागि अशोक विजया दशमी तथा धर्मचक्र प्रवर्तन दिवस हो अनि यसलाई उनीहरु एक पवित्र चाडको रुपमा लिन्छन् । भारतमा इसापूर्व २६८ देखि २३२ सम्म शासन गरेका सम्राट अशोकले अरु राज्यहरुमा जस्तै कलिङ्गको युद्धमा पनि विजय गरे । अरु अरु थुप्र्रै राज्य जितेका थिए उनले । अरु कुनै जीतलाई उत्सब मानेन, यो कुन जीत थियो होला त?
इतिहासले बताउँछ कि महाराज अशोकले थुप्रै राज्य युद्धको बलमा जिते अनि आफुलाई सम्राट सम्झे । तर यस कलिङ्ग युद्धपछि उनले युद्धमा भएका विभत्स हत्या, लासको थुप्रो देखेर अनि अङ्गभङ्ग भएका सैनिकहरुको चित्कार सुनेर अचानक आफुलाई युद्ध र युद्धबाट जितिने राज्यसँगको तृष्णा मेटेको अनुभव गरे, उनकै स्तम्भ लेखनहरुका अनुसार ।

यसपछि उनले हिंसाको मार्ग त्यागेर बुद्ध धर्म अपनाउने घोषणा गरे । बौद्ध बनिसकेपछि उनी विभिन्न बौद्ध धार्मिक स्थलहरुमा तीर्थयात्राको लागि गए । बुद्ध शिक्षाबाट प्रभावित भएर उनले बुद्धको ज्ञानलाई आफ्नै जीवनमा ल्याउन र सबैलाई बुद्धको शिक्षा ग्रहण गर्ने प्रेरणा मिलोस् भनेर उनले सकेजति ठाउँमा हजारौं स्तूपहरु बनाए तथा स्तम्भहरु खडा गरे । यी मध्ये एक स्तम्भ नेपालको लुम्बिनीमा रहेको हामीलाई थाहै छ ।

उनको यसप्रकारको क्रियाकलापबाट युद्ध देखेर वाक्क भएका जनता निकै खुशी भए र यसै उपलक्ष्यमा दश दिनसम्म उनको राज्यमा दिपावली पनि गरियो । दशौं दिनमा सम्राटले आफ्ना राजपरिवारसँगै भिक्षु मोग्गिलिपुत्त तिष्यबाट धम्म दीक्षा लिए । उनले दीक्षा लिइसकेपछि प्रतिज्ञा गरे कि अब उप्रान्त आफुले कहिल्यै शस्त्रअस्त्रको प्रयोग गर्ने छैन । उनले भनेका थिए कि पहिले उनले बाह्य युद्धहरु मात्र जितेका थिए अब मनभित्रको युद्धलाई पनि जितिसके । उनले धर्मको शरण गइसकेपछि निर्भय बनेको र अब कुनै लाभ वा जीतको अभिलाषा आफ्नो मनमा नरहेको पनि बताएका थिए । यसरी उनले शांन्ति र अहिंसाको माध्यमबाट शस्त्रअस्त्रमाथि विजय प्राप्त गरे । यसै कारण बौद्धहरुले यसलाई अशोक विजया दशमीको रुपमा मान्ने गर्दछन् । इतिहासकारहरुका अनुसार अशोकको समयमा शुरु भएको विजयदशमी भनेको २३०० वर्ष पुरानो पर्व हो ।

यसैको सम्झनामा भारतवर्षमा विजयादशमी मनाइन थाल्यो । यो क्रम हजारौं वर्ष चल्यो । तर पछि अन्य धर्मको दबदबा बढ्न थालेपछि मानिसहरुले यस गौरवमय इतिहासलाई बिर्से, हत्याहिंसालाई प्रशय दिने धर्म र दर्शनले प्रोत्साहन पायो ।

मौर्यवंशले भारतको इतिहासमा ठुलो महत्व राख्दछ । भारत सभ्यताको एक महत्वपूर्ण समय थियो यो । चन्द्रगुप्त मौर्यदेखि यस वंशका अन्तिम राजा वृहद्रथ मौर्यसम्म लिएर यस वंशमा दश जना निकै प्रजाप्रेमी र विकासशील राजाहरु थिए भनेर भारतीय इतिहासकारहरु भन्दछन् । यसका अन्तिम राजा वृहद्रथ मौर्यलाई उनैका व्राम्हण सेनापति पुष्यमित्र शुंगले हत्या गरेर राजा बनी शुंग वंशको स्थापना गरेका थिए भनेर पनि भनिन्छ । भारतीय बौद्ध विद्वानहरु यसपछि भारतमा बुद्धधर्मको पतन भएको विश्वास गर्दछन् । अझ शुंगवंशी राजाहरुले यिनै मौर्य वंंशका १० जना राजाहरुको प्रतीक स्वरुप १०वटा टाउको भएको दानवाकृतिलाई दहन गर्ने चलन चलाएका थिए जुन पछि कालान्तरमा रामले रावणलाई मारेको सम्झनामा यस्तो गरेको भनी व्याख्या गरेको भनेर पनि उनीहरु भन्ने गर्छन् ।

कालान्तरमा भारतवर्षमा बुद्धशिक्षा प्रभाव कम हुँदैगयो र बौद्धमार्गीहरुकै संख्यामा पनि कमी आयो । देशमा फेरि अशान्ति र युद्ध आदि बढ्यो । तर उनीहरुले यस विजयदशमीको महत्वलाई बिर्सेनन् । लामो समय पछि भारतका संविधानविद् डा. भीमराव अम्बेडकरले नागपूरमा आफ्ना समर्थकहरुलाई बुद्धशिक्षाका बारेमा बताए । जसको फलस्वरुप यसै विजयदशमीको अवसर पारेर सन् १९५६ अक्टोबर १४का दिनमा ती पाँच लाख समर्थकहरु एकैदिनमा भगवान बुद्धको शरणमा गए र बुद्धधर्म ग्रहण गरे । त्यसै कारण उनीहरुले यस दिनलाई धम्मचक्र प्रवर्तन दिवस भनेर पनि भन्ने गर्दछन् ।

यहाँ यो पनि उल्लेखनीय हुन्छ कि भारतका विभिन्न ठाउँमा केही उच्च जातिका हिन्दूहरुले तल्लो जातिका हिन्दूहरुलाई अमानवीय व्यवहार गर्दथे । यसैको प्रतिक्रिया स्वरुप उनीहरुलाई डा. अम्बेडकरले बुद्धधर्ममा दीक्षा लिन प्रेरित गरे । उनीहरु बौद्ध बने र जातीय छुवाछुटबाट मुक्त भए । यस किसिमले उनीहरुले अमानवीय व्यवहारमाथि विजय प्राप्त गरे र यस विजयलाई उनीहरु सँधै स्मरणीय बनाइराख्न पनि यसलाई विजयको पर्वको रुपमा मनाउँछन् ।

कस्तो अचम्म, नेपालमा अहिले यो पर्व हिंसाको पर्व बनिरहेको छ । अझ राज्य स्वमय्ले जनतालाई धर्मको नाममा पशुको हत्या गर्नु भनेको सही हो भने सन्देश दिइरहन्छ । जबकि यो दिन भनेको शस्त्रअस्त्र त्यागेको दिनको रुपमा लिइनु पर्ने थियो । भन्न त हामी बुद्ध नेपालमा जन्मेको भनेर भन्छौं तर राज्यबाटै यस दिनलाई हिंसाको पर्व रुपमा लिइएपछि जनताले हिंसा त्याग्न सक्ने कुरा निकै मुश्किल हुन्छ । जहाँ पनि जनताले राज्यको नीतिलाई प्रेरणा वा मोडेलको रुपमा हेरिरहेको हुन्छ । जब राज्य आफै देउतालाई रगत चढाउन पशु पन्छी किनेर ल्याउँछ, त्यहाँ एक हुल मानिसहरु पशुबली नदेऊ भनेर कराउनुको खासै अर्थ हुँदैन ।

कहाँ कुनै प्राणीको हिंसा नगर्ने शिक्षा ग्रहण गर्दछु भनेर बुद्ध, धर्म र संघमा शरण लिनेहरु अनि कहाँ ढुंगाको देउतामा निर्दोष पशुको रगत छ्यापेर धर्म भनेकै प्राणीहरुको हत्या गरेर खुशियाली मनाउने हो भन्नेहरु । सतही कुरा गरेर बुद्ध नेपालमा जन्मेको हो भन्दै रेकर्ड बनाउनु अनि बुद्धशिक्षाले मात्र जीवनलाई सुखी बनाउँछ भनेर बुझ्नु अलग अलग कुराहरु हुन् । यो कुरा नेपालीले बुझ्न निकै समय लाग्ने देखिन्छ ।

कमजोरी बौद्धहरुको पनि होला । यहीँ बसेर पनि बुद्धशिक्षा लिएर बौद्ध भिक्षु, लामा वा उपासक उपासिकाहरुले हिंसा भनेको धर्म हुन सक्दैन भनेर आफ्नै देशका नागरिकहरुलाई सिकाउन सम्झाउन सकिरहेको छैन । संसारमा पशुबलीलाई धर्म भन्ने पाँच दश देशहरुमा बुद्ध जन्मेको नेपाल पनि पर्छ । गन्तव्य टाढा छ तर पुग्नै नसकिने भने होइन, मात्र अधिष्ठानयुक्त अभियन्ताहरुको खाँचो छ । कमसेकम राज्यलाई धर्मनिरपेक्ष भैसकेको देशमा राज्य हिंसामा सहभागी भइरहन सुहाउँदैन भनेर बुझाउन सकियो भने मात्र पनि नेपालमा बुद्ध जन्मेको भनेर गर्व गर्नुको कुनै अर्थ भेटिन्छ । आजै हिंसा रोक्न नसकिएपनि धर्म र हिंसालाई छुट्याऔं । सबैलाई विजया दशमीको शुभकामना ।

http://bodhitv.tv/article/181016b/

Buddhism and Newars : An overview

Razen Manandhar
1. Background
a. Introduction
Among hundreds of communities, the Newars have unbroken history of over two millennia in Nepal. They have turned their Kathmandu Valley and some areas beyond the valley ridges into the stage of beauty and civilization that none of other communities have nurtured here. Thanks to their limitless knowledge, creativity and devotion, the valley has remained the most beautified, productive and livable in Nepal till now.

Newar is a community of diversity; one can hardly find anything common to all Newars, except the language and the culture they share. This is the reason it is known as linguistic and cultural community. In the past 2000 years, different dynasties have ruled the Newars, namely, the Gopals, the Mahishpals, the Kiratis, The Lichhivis, the Thakuris, the Mallas and the Shahas. But, none of them were truly Newars. Along with the political changes, it is obvious that those ruling classes, after their empire’s falling down, mingled into the citizen’s communities and thus, the society became more and more diverse.

Being a multi-ethnic, multi-linguistic and multi-religious country, Nepal has all the positive and negative consequences. In the past the Newars followed four major religions — Hindu, Buddhism, Islam and Christian (followers of Islam and Christianity, were exiled or oppressed by the new political regime, which invaded the valley in 1760s). Now, there are Hindu Newars and Buddhist Newars; the Hinduism and Buddhism co-exists in the valley.



As the Newars are a mixture of Tibeto-Burman communities of the northern highland and Indo-Aryan communities of the southern plains, diversity among the Newars is also a nature of their own. It is natural that in kingdoms, majority of the people tend to follow the “royal” religion, for personal benefit, or social status. Still, the Buddhists were securing their space here from the very beginning. The rulers were always Hindus, but the Buddhist communities were successful to maintain their identity and thus did not feel any threat for survival. Now, some Newars are Hindus and some are Buddhists. Newar Buddhists invite Bajracharyas as priests while Newar Hindus invite Rajopadhyayas or Karmacharyas as their priests to guide them in rituals.

b. Buddhism in Nepal (Kathmandu Valley)
This article will concentrate only on Buddhist Newars. Influence, infiltration and harmonization of the two communities, along with the bonding of two philosophies as well, were inevitable. The influence of Hinduism (or rather Shivaism, Vaishnavism and Shaktaism, all together) rose from 11th century (in Nepal’s context) along with appraisal of tantraism among Newar Buddhists. In addition, some traces of their indigenous religion, atheistic or nature-worshipers, have to be reflected there.

Legends have it that basin on which the Kathmandu Valley is catered was a big lake. And long before Shakyamuni Buddha, other Buddhas visited here and found this lake to be pious place for development of Buddhism. Some believe that the Buddha himself came to Kathmandu, while others say that Emperor Ashoka visited Patan (near Kathmandu) and his daughter came here to marry with a local prince. Buddhism flourished in the Lichhivi period (c.400–800 AD), when many of major Buddhist shrines were built and festival started. Evolution of many Mahayana and Vajrayana Buddhist traditions came up in this period. Nepal’s Buddhism was also taken to the Tibetan empire in this period.

In the “dark” period after the Lichhivi dynasty, by the beginning of the 11th century, the Buddhism in Nepal developed to be a highly sophisticated conglomeration of Mahayana, Vajrayana and Tantrism. One can also say that between the 8th and 12th centuries the Vajrayana Buddhism moved from India into Tibet through the Kathmandu Valley and it left an unprecedented impact here. But when it was traced here, it was totally different; either you call it syncretism of Hinduism and Buddhism or just Hindu encroachment into Buddhist philosophy, the result is, what now people broadly term as, Newar Buddhism. Apart from this, in the past 80 years or so, Theravada Buddhism has also been revived and quite a large number of Newars follow this tradition also.
This article does not deal with philosophy of Buddhism, rather, it will only basically outline what type of Buddhism Newars of the Kathmandu Valley are following from practical perspectives.

c. Newar Buddhism
Buddha’s teaching is one and so is Buddhism. But along the time and in reference to geography, Buddhism is practiced in slightly different way from one place to another. For a long time, Kathmandu valley has been a melting-pot of Tibetan (Himalayan/Mahayani/Vajrayani) and Southern (Theravada) Buddhism, which, in the course of the history, has developed its own unique “sect” of Buddhism. This is broadly known as Newar/Newarese Buddhism, also named as the Buddhism of Nepalmandal. It is, broadly, Vajrayana with Hindu influence and is dominated by tantraism. So, shortly, it is an intricate pluralistic religious system, as it is often referred to.

2. Characteristics
Buddhism is same everywhere in the world. Despite of existence of different sects and disciplines, they all agree that the teaching of the Buddha is their principle guideline. And their major objective, of following the Buddhism, is the same. Still, the Buddhism, followed by the Newars in the Katmandu Valley and the surrounding settlements of the Newars is unique. So, it needs special attention to understand this.
a. Monasteries: This is one of the major elements of this branch of Buddhism. These monasteries are built as a courtyard surrounded by two-storied buildings consisting of halls. A major deity, mostly Shakyamuni Buddha, is installed there. They are categorized as “Bahals” and “Bahils”. There are over 400 historic monasteries of Newars in the valley. The household monks serve there and conduct rituals everyday in most of them, while, some of them are in dilapidated condition and some have even disappeared.

b. Household Monasticism: The monasteries, however, do not have any celibate monks these days. It is said that King Jayasthiti Malla (1374–1395 AD) introduced the caste system among Newars and forcefully disrobed the celibate monks. These days the boys from Bajracharya and Shakya families go through the rituals of ordination (chudakarma) and instead remain monk for only four days. After that, they all live normal lives as social beings. However, some Bajracharyas may prefer to spend life as Buddhist priests, supporting other laymen to practice rituals of Vajrayana Buddhism. They connect the rituals of Mayahana or Vajrayana with the daily-lives of Buddhists of the valley. Two of the sub-communities — Bajracharyas and Shakyas — are household monks and other Newar Buddhists take their help and guidance to practice Buddhism in day to day life.



c. Rituals: Newar Buddhism is rich in all the rituals they have developed in thousands of years. They are all unique in the sense that though all are said to be based on teachings of the Buddha, these rituals are not followed by Buddhists of other places. These were created over a period of thousands of years by continuous practice and documentation. They are the life-cycle rituals — that is, first janko (rice-feeding), ihi (rituals of girls marrying wood apples), kayta-puja (bratabandha), baraytayegu (keeping girls in secret rooms), ihipa (weddings), janko (Bhimaratharohana), and sithanyankegu (funeral) and shraddha (paying annual tributes to the dead ones) etc. They are also invited to other occasional rituals like offering Tarapuja, Satwapuja, or house-warming puja too. Similarly the priests also organize fastings of Asthami Vrata, Basundhara Brata and so on.

d. Patronage — Janamana: The relation between the priests and the patrons (purohit and jajamana) is the bond which keeps the age-old tradition of Newar Buddhism alive. The priests help the householders mainly to follow the traditions of Buddhism. They support others to practice the rituals of Vajrayana Buddhism as priests.

e. Festivals: Buddhist festivals are all equal for all Buddhists in the world. But, apart from them, the Newar Buddhists celebrate some particular festivals, which are uncommon to the rest of the world.
i. Gunla: Buddhists from the Newar community in Kathmandu Valley celebrate the month-long festival of Gunla. This is a special festival that falls in August-September. In this month, Buddhists visit the temple of Swayambhu and other major Buddhist shrines, playing special drums called “dhaa”. Other major festivals — Panchadan, Gumpunhee, Matayaa, etc. fall in the same month.
ii. Shree Panchami: This is another festival to worship Manjushree, the deity of wisdom.
iii. Other major festivals, like Mohani (Dashain) and Swanti (Tihar) are celebrated by Newar Buddhists differently. Actually they are different festivals, which coincidentally fall on the day when Hindus celebrate their festivals.
iv. Chariot festivals of Karunamaya: Karunamaya or Aryavalokiteshwor is considered as prime deity of Newar Buddhists. He has four manifestations in different settlements, namely, in Kathmandu, Lalitpur, Chobhar and Nala. They all have local festivals, and among them those of Lalipur and Kathmandu have separate chariot processions.

f. Art: Newars are famous around the world for their age-old passion for art. And, Newar Buddhism turned out to be a means to express their art. Their unique Buddhism and devotion to it inspired them to produce masterpieces and their skill helped them interpret their religion in artful ways. The Newars have their kind of “lost-wax” technology of casting metal sculptures and Paubha is unique Newar version of scroll painting which is very similar to Tibetan kind of “Thanka” painting. They have variety of deities to depict the complexity of their religion and their forms of art are strong enough to manifest the religion blended with skilled beauty. Similarly, the Newar Buddhists have developed a standard, mystic and meaningful form of dance “charya pyakhan”, which is performed at secret chambers to worship their special deities. Similarly, they also have special songs “charyamye” to worship, which also comes guiding the dances of charya.

g. Literature / written documents: Newar Buddhist monks were great scholars. Thousands of books were written, copied and stored in various Buddhist monasteries. In the course of time, various beautiful Newar scripts were developed, including Ranjana, Bhujimol, Himol, Pachumol, Prachalit and so on. These books, written mostly in Sanskrit and in Nepalbhasha, are now an unfathomable treasure of knowledge for Buddhist and other scholars of the world. The state, in many instances buried, burned or threw such books, but still we have plenty of them for the future generation to educate them about Buddhism.

h. Hindu influence: One has to admit that this unique Buddhism of Newars has a heavy influence of Hinduism upon it. This is the reason that it has been strongly influenced by the Hindu caste system and it discriminates Newars on the base of the family names people carry. It may also be said that the Newar Buddhism has even accommodated some elements of Hindu Tantrism as well. It is customary for Newar Buddhists to worship Hindu gods and goddesses and celebrate Hindu festivals. Many of the rituals, prescribed by the Bajracharya priests are similar to those of Hindu ones. Some call it Hindu dominance on minority Buddhist community and others take it positively, by naming it a good example of religious co-existence of harmony.



3. Conclusion
Newar Buddhism is not only Newars’ property and a Buddhist sect. But it is altogether a heritage the world can be proud of. The history, devotion, knowledge, rituals, art and so on are blessings for the future generation of the Newars. But, despite of all the noble characteristics this Newar Buddhism is now also facing number of challenges. It is virtuous that, despite of growing worldly needs, the Newar Bajracharya priests are doing this service for the ordinary Buddhists at nominal donations. When the government has little interest to promote Buddhism and propagate the Buddha’s teaching, the small community has been sincerely and selflessly working to give continuity to their heritage. It is of course a living heritage of Newars.

Photos are taken from the Internet

[Guthi Smarika]

https://tinyurl.com/razen181010 

पञ्चशील नै बुद्धधर्मका आधारशीला

राजेन मानन्धर

हरेक धर्मको पहिलो काम मानिसहरुको आचरणमा शुद्धता ल्याउने हुन्छ । यदि कुनै धर्मले मानिसमा सकारात्मक परिवर्तन ल्याउँदैन भने त्यो धर्म नै होइन भन्दा हुन्छ । उन्नति मरेपछि वा स्वर्ग वा नर्कमा होइन, यही जीवनमा हुनुपर्यो । जुनसुकै धर्मले पनि यति गर्न वा गराउन सकेमात्र त्यो धर्म धर्म भयो । यहाँ बुद्धधर्मले मानिसमा दिने परिवर्तनका बारेमा केही कुरा गरौं ।

धर्म भनको दैनिक जीवनसँग मतलब नराख्ने पण्डित्याइँ, लोकाचार र विभेद सिकाउने नियम मात्र होइन । ठुल्ठुला ज्ञानी पण्डितहरुले गर्ने जस्तो अमूर्त कुरा त सबैले गर्न सक्छ तर के सबै मानिस साँच्चै सदाचारी बन्न सक्छ ? सदाचार त्यति सजिलो उपाय हो परिवर्तनको तर यो ग्रहण गर्न त्यति सजिलो भने छैन । बुद्धधर्मले आफ्ना समस्त अनुयायीहरुलाई साधारणभन्दा साधारण पाँचवटा नियम बनाएको छ, जसले उनीहरुलाई बौद्ध बनाउँछ । यसलाई पञ्चशील भनिन्छ ।

सामान्यतयाः एक जना मानिस म बुद्धको शरणमा जान्छु अथवा सबैले बुझ्ने भाषामा भन्दा म बुद्धको अनुयायी बन्दछु वा म बौद्ध बन्छु भनेर बाचा गरेपछि कुनै बौद्ध भिक्षु वा भिक्षुणी वा अन्य बुद्धधर्मको गुरुबाट पालि भाषामा यस्तो भन्न लगाइन्छ ।
१. पाणातिपाता वेरमणी–सिक्खापदं समादयामि । म प्राणी हिंसा नगर्ने शिक्षालाई ग्रहण गर्दछु ।
२. अदिन्नादाना वेरमणी– सिक्खापदं समादयामि । म चोरी नगर्ने शिक्षालाई ग्रहण गर्दछु ।
३. कामेसु मिच्छाचारा वेरमणी– सिक्खापदं समादयामि । म व्यभिचार नगर्ने शिक्षालाई ग्रहण गर्दछु ।
४. मुसावादा वेरमणी– सिक्खापदं समादयामि । म झुठो नबोल्ने नगर्ने शिक्षालाई ग्रहण गर्दछु ।
५. सुरा–मेरय–मज्ज–पमादठ्ठाना वेरमणी– सिक्खापदं समादयामि । म मद्यपान तथा अन्य मादक पदार्थ ग्रहण नगर्ने नगर्ने शिक्षालाई ग्रहण गर्दछु ।

सुन्दा सामान्य र सबै धर्ममा यही त सिकाइन्छ नि भन्ने जस्तो आभास दिने यी सामान्य जनजीवनसँग सम्बन्धित नियमहरु नै यथार्थमा बुद्धधर्म को आधारशिला हो ।

यसले मानिसलाई प्राणी हिंसा, चोरी, व्यभिचार, झूठ र मादक पदार्थबाट टाढा रहन मद्दत पुर्याउँछ । यति भएपछि नै धर्मलाई अवलम्बन गरेको अथवा बुद्ध धर्म बुझेको भनेर त जनाउँदैन तर यी नियमहरुमा बसेमा त्यो व्यक्तिले बुद्धधर्मको बारेमा ज्ञान लिन सक्छ भनेर संकेत मात्र गराउँछ । अथवा यति कुरालाई स्वीकार गर्न सक्यो भने उसले आफुलाई बुद्धधर्म सिक्न तयार पारेको हुन्छ ।

बुद्धले बौद्ध समाजमा चारवटा परिषद् वा शाखाहरुको कल्पना गर्नुभएको थियो — भिक्षु, भिक्षुणी, उपासक र उपासिका । त्यस मध्ये पहिलो दुइ वर्ग समाजबाट नै अलग्ग बस्ने भएकोले उनीहरुले समाजका राम्रा र नराम्रा कामहरुले असर गर्दैन । तर दोश्रो दुइ वर्ग समाजमै बसेर अध्ययन गरेर, आय आर्जन गरेर पारिवारिक जीवन बिताउनु पर्ने भएकोले उनीहरु हरक्षण समाजका हरेक पक्षबाट प्रभावित भइरहन्छन् । मन परेका पक्षमा आसक्ति बढ्नु अनि मन नपेरका कुराहरुबाट द्वेष उत्पन्न हुनु अझ रिस उठ्नु पनि स्वभाविक हो । यसैकारण उनीहरुलाई आफ्नो दैनिक जीवनलाई यस्ता कुराहरुबाट प्रभावित हुन नदिन वा कम भन्दा कम मात्र प्रभावित हुन दिएर सदाचारको जीवन व्यतित गर्न यी नियमहरुले मद्दत गर्दछ । यी पाँचवटा नियमहरु भनेको यिनै सर्वसाधारण वा सामाजिक जीवन बिताउने तपाइँ हामी जस्ता बुद्धधर्मका अनुयायीहरुलाई हो । समान्य गृहस्थहरुका लागि पञ्चशीलको पालन कति गर्ने भन्ने उसको जीवन शैली, क्षमता र आफुलाई परिवर्तन गर्ने चाहनामा भर पर्ने कुरा हो ।

त्यसकारण त कसैले पञ्चशील लिएर पनि त्यो कुनै कारणले पालना गरिएन भने त्यसलाई उल्लंघन मात्र भनिन्छ, दण्डनीय अपराध मानिँदैन । यो त आफुलाई शालीन वा सदाचारयुक्त जीवनमा ढाल्ने एक अनवरत प्रयत्न वा अभ्यासको रुपमा लिइन्छ । अझ यो भनेको संसारिक जीवनमा बस्दा सदाचारमा रहनु कति कठिन छ, कस्ता कस्ता मार वा व्यवधान आउँछ भनेर आफुलाई सिकाउँदै सम्झाउँदै अगाडि बढ्ने प्रकृया पनि हो यो ।
बौद्ध लेखहरुमा शील, समाधी र प्रज्ञा जस्ता शब्दहरु प्रायः आउने गर्दछ । यी यस्ता मान्यता हुन् जुन मार्ग भएर मानिसहरुले अन्ततः संसारको यस दुःखबाट सदाको लागि मुक्त हुन सकिन्छ भनिन्छ । अर्थात् शील पालन गरेमा समाधीमा बस्न सकिन्छ, समाधीमा बसेमात्र प्रज्ञा लाभ हुन्छ । पञ्चशीलको पालन पनि मुख्यतः मानिसहरुलाई यस्तै सदभाव र सदाचार जस्ता मान्यतातर्फ अगाडि जान प्रेरणा दिन्छ र मार्ग सहज बनाउँछ । यस्ता शीलयुक्त जीवनले समाजमा शान्ति र अहिंसा स्थापना गर्न सहयोग पुर्याउँछ । यो त हरेक धर्मावलम्बीहरुले देखेको सपनाको समाज नै भयो ।

यसप्रकारको प्रयासले समाजलाई धेरैजना मानिसहरुको हीत र धेरैजना मानिसहरुको सुख दिलाउने बौद्ध समाजको निर्माण गराउँछ । जब मानिसहरु प्राणी हिंसा, व्यभिचार, असत्य र मादक पदार्थबाट टाढा रहन्छ, त्यो समाज शान्ति र कलह रहित हुन्छ । यो भन्दा बढी सामान्य मानिस के नै चाहना राख्दछ र ?

आज जताततै हिंसा, बलात्कार, चोरी, भ्रष्टाचारका कुरा सुन्न परिरहेको छ । कल्पना गरौं, सबै मानिसले यदि यी सामान्य पाँच वटा नियम पालना गरेको भए, अथवा समाजमा प्राणी हिंसा, व्यभिचार, झूठ र मादक पदार्थ सेवनको बाटो अवलम्बन नगरेको भए सबै नभएपनि अधिकांश अपराध, झैं झगडा, दुश्मनी अनि ईष्याको नामोनिशान रहने थिएन होला । त्यसैले त पञ्चशीलको माध्यम बाट घर, समाज मात्र होइन राष्ट्र र विश्वमै शान्ति र विकास फैलाउन सकिन्छ भनेर बौद्ध दर्शनले २५०० वर्ष अगाडि नै बाटो देखाएको थियो । अहिलेको यस कहाली लाग्दो सामाजिक अवस्थामा बुद्धका यी सामान्य नियमहरुलाई सम्झे मात्र पनि केही हदसम्म देशमा शान्ति छाउने विश्वास गर्न सकिन्छ ।
बुद्धले भन्नुभएको थियो प्राणीको हिंसा नगर । बौद्ध साहित्यमा कसै प्रति कुभावना जागृत गर्नु, क्षुद्र वचनले प्रहार गर्नु समेत पनि हिंसा हो । यदि हामीले यस्ता बानी वा व्यवहार रोक्न सक्यौं भने समाजमा मनमुटाव र झैंझगडा हुँदैनथ्यो होला । मानिसका चाहनाहरु असिमित हुन्छन्, जति सम्पत्ति भएपनि पुग्दैन, आफ्नो भन्दा अरुको देखेपछि लिनु मन लाग्छ । यदि यो आफुसँग भएको भन्दा बढी संकलन गर्ने इच्छा मानिसमा नभइदिएको भए आज जताततै देखिने चोरी, डकैती, घुसखोरी र भ्रष्टाचार हुँदैनथ्यो ।

त्यस्तै किसिमले बुद्धले व्यभिचारलाई पनि नगर्नुपर्ने कामको रुपमा देखाउनुभएको छ । पाँच नियमहरुको पालन गरेको भए समाजमा बलात्कार व अप्राकृतिक यौन सम्बन्ध र त्यसबाट निस्कने दुखदायी परिणामहरु हामीले हेर्नु पर्ने थिएन । अझ यहाँ त बलात्कार पनि हुने र त्यसमा पनि बलात्कारीलाई बचाउनलाई नै सरकारमा बस्नेहरुले नै झुठो बोलेर समाजमा झन् ठुलो पीडा र त्रास फैलाइरहेको अवस्था छ ।

मनिसले आफुले गलत तगर्दै छु भन्ने होश भयो भने गल्ती गर्दैन । यस्तो होश हराउने काम धेरै जसो समयमा रक्सी जस्तो मादक पदार्थबाट हुन्छ । यदि हामी यस्ता मादक पदार्थबाट टाढा हुन सक्यौं भने हामीबाट माथि भनिएका जस्ता गलत कार्य हुन पाउँदैन । धेरै जसो अपराधको पछाडि मादक पदार्थ लुकेको हुन्छ ।

बुद्धले भनेजस्तै यदि मानिसहरु अरु प्राणीलाई हिंसा नगर्ने, चोरी नगर्ने, झुठो नबोल्ने, बलात्कार नगर्ने र मादक पदार्थ सेवन नगर्ने भएको भए समाज कति सुन्दर र शान्त हुने थियो, सबै मानिसहरु आफ्नो जीवन प्रति अप्रमादी वा बेहोशीरहित भएर धेरै थोरै कमाउने सामान्य जीविका चलाएर सुखपूर्वक बाँच्ने थिए ।

हामी नेपालीहरु सँधै बुद्ध नेपालमा जन्मेको भनेर रट लगाइरहन्छौं, छिमेकी देशलाई आरोपहरु लगाइरहन्छौं त बुद्धले सिकाउनु भएका यी सामान्य नियमहरुलाई पालना गर्दैनौं । यसका बारेमा थोरै मात्र जानकारी लिएर, यी कुराहरु मनन गर्न सकेको खण्डमा, अरुलाई सद्भाव, ममता र प्रेम बाँड्न जानेको भए नेपाली समाजमा यस्ता हिंसा, चोरी, बलात्कार तथा झैंझगडाका कुराहरु सुन्न पर्दैनथ्यो । यति गर्नलाई त आफुलाई बौद्ध हुँ भनेर पनि भन्नु पर्ने थिएन । सोचमा मात्र परिवर्तन ल्याए पुग्ने थियो । शान्त र समुन्नत समाज धेरै टाढा छैन, पञ्चशील भए पुग्छ ।

Living Goddess Kumari and Human Rights issues

Razen Manandhar

Kumari is considered in Hindu theology as a goddess of beauty and strength, in a very broad sense. Worshiping Kumari has been a 2000-year-old tradition in the Hindu sections of the Indian sub-continent. No wonder, Hindus of Nepal also worship Kumari as one of the goddesses of the Shakta sect. Unlike any other Hindu community in the world, since the 13th century, the Newars of the Kathmandu Valley have been worshiping goddess Kumari in the most unique form — that is, worshiping a girl child as the goddess, or as a living embodiment of those Hindu goddesses, that is also having been selected from a Buddhist family. This is the reason; this tradition has been drawing attention of the Buddhists, Hindus and others worldwide.

In the medieval period, as the Newar civilization fell into the hands of Hindu rulers, and they also were attracted by mystic rituals of tantraism, cult of worshiping Kumari drew “royal” attention. In whatever way, Kumari gained the position of being the prime deity to be worshiped by the Malla kings in the period between 13th to 17th century. So, an annual chariot festival of the Kumari girl was commenced and a decorated building was built just next to the royal palace as a residence for the Kumari. In fact, there are around a dozen Kumaris in the Kathmandu Valley in total.


After the Gurkhali king Prithvi Narayan Shah invaded Kathmandu Valley in 1769, all the art, culture and language — both tangible and intangible heritage of this ancient valley — took an abrupt breakage. Still, the tradition went on. It is said that the people of Kathmandu recognized the Shah king when he hurriedly admitted to worship the living goddess. The tradition of kings visiting the temple of the living goddess twice a year continued till the last year of the monarchy. And, ironically, it continued even with the presidents of the secular federal republic of Nepal. So the heritage continues.

The charges, attacks on this tradition by foreign media persons, Human Rights activities as well as by Nepalis, who belong to non-Newar communities came to ground after the 90s. As the new non-government organizations and “experts” are seen on the stage, the issue of Kumari and Human Rights emerged dramatically.

Those who oppose the tradition of Kumari basically say, that the girl is imprisoned, does not have right to eat, dress or play freely, or not given right to education. And some “Human Rights” academicians also claim that the Kumaris are supposed to remain unmarried for whole life (even when they know that all adult ex-Kumaris are married and are happily conducting social responsibilities).

A former Kumari, in her school uniform

What is Human Rights? Since the adoption of the Universal Declaration of Human Rights in Paris by the United Nations General Assembly in 1948, lots of things have been said, written and done. It is not possible to write all about these universally accepted documents here.

We know that Human rights are rights inherent to all human beings, whatever our nationality, place of residence, sex, national or ethnic origin, colour, religion, language, or any other status. We are also all equally entitled to our human rights without discrimination. And now, when we talk about Human Rights, we are talking about civil and political, economic, social and cultural rights too.

Nepal, a country in solitude, was worshiping the living goddess, when the Europeans and Americans were still buying and selling human beings and as animals. This country’s unique culture of living goddess came into the limelight after some international media portrayed the picture of the Kumari as if they found some new species of animal the in mystical jungles of the Amazon. It is not that the issue of Kumari was not discovered by the writers of earlier era, but after some journalists mystified, glorified, horrified or even commercialized it, this issue turned out to be a hotcake for foreign Human Right defenders and some local defenders too.

The issue took serious turn after then women’s rights activist Bidya Bhandari (the president of Nepal at present) announced in the capital in September 2002 that she would eradicate the tradition of Kumari by introducing a law. That was quite an alarming sensation among the cultural experts, Human Rights defenders as well politicians. Her logic was really quotable — she believed that former Kumaris are not supposed to marry and if they get married, their husbands would die in short period! That was what the women’s rights activist from communist background said.

Lakhe, the masked demon, dances during the festival of Kumari

Following this, many defenders of Human Rights and Child Rights have attacked this tradition. Their vague argument was that the was not allowed to go to school, dress ordinarily in functions, go out to play and have to wear ornaments in functions and so on. Then, a question comes, what is Child Rights in Nepal? Is it something like being victim of infanticide, discriminated at early childhood as girl, deprived of education, forced to sleep in hazardous cowsheds during menstruation, being sent to work as child laborer, forced to fast in the name of husbands or would-be-husbands, marrying at early age, forced to be married off with elderly groom, being rejected by groom’s family (or even being burned) for not bringing sufficient dowry, and forced to live life of widows? Those defenders point their fingers at the only one example, where a girl is literally worshiped because she is a girl. This has been going on in a country, where girls are generally bound to live lives of uncertainty, of being discriminated, harassed, abused, sold to brothels, raped or even murdered. And on the top of everything, most of criticizing defenders belong to the upper-caste Hindus, where discrimination against girl children and women takes place to the highest point of imaginable extent. Obviously, this attack comes merely out of jealousy, that their community cannot respect a girl like this. They cannot imagine giving this much of respect to a girl.

Once some advocates filed a case against this tradition in the Supreme Court. The case continued for long and eventually, not directly though, the court ordered that the Kumaris and ex-Kumaris should have better facilities and ordered the government to revise facilities and allowances. Three years ago, in 2014 January 14, the Kathmandu Metropolitan City Office decided to grant Rs 10 thousand of life-long allowance to each of the ex-Kumaris for coming ten years. Kumaris, in the case of the “royal” Kumari, get education in her residence and all others are going to school on their conveniences. Those hundreds of thousands of people, who gather at the premises of the historical royal palace as well as along the streets of the core Kathmandu during the festive period of the Yenyaa or Indrajatra, are not all ignorant of the worldwide movement of Human Rights and value of being human. Similarly, the heads of the state and heads of the governments, the government officials, as well as diplomats who visit her at the chariot processions also are not unaware of the international laws, treaties and conventions. Nepal Tourism Board showcases Kumari as one of international attractions. The Goddess is now revered by the Newars of Sikkim, Australia and the US too; they are also not blindfolded or hypnotized.

In this regard, when we keep ourselves free from any sort of prejudices against the community which has the privilege to host the biggest administrative hub of the country in their long-earned civilization, it can be said that there is no such violation of any of those rights. Of course, we criticize if we are giving any harm to one’s body or psychological misbehavior to one’s mind to any single human being, but if everything is reasonable, then we can say that there must be something called “cultural rights” too.

Most of the confusions in the international arena are the results of the “hard works” of some media persons or writers, who do their best to portray Nepal as a country, where uncultured, uneducated people or may be cannibals live in this 21st century. While exaggerating our culture and rituals, they completely blackout philosophic aspects and civilization and, instead, do not leave any stone unturned to find out any single flaw, mistake, problem or drawback in the highly esteemed tradition to make their stories sensational or at least sellable in their market. Or, they bring out certain issues unintentionally, which appear to the unknown readers as sizzling and alarming. Or, in most of the cases, the reporters, thanks to their half-baked preparation or their prejudiced “fixers” or mediators, who for some more coins tell unrelated stories at preparation or “research” period and the reporters, tend to attack the religion, culture, tradition and philosophy from the very beginning without any reason. Most of the reporters do not know that there are several Kumaris and that each has different rituals and disciplines to go through. They just jumble things for their weird pleasure. Their reports show that they are still not convinced that everything is normal with the girls, even after meeting dozens of people on hand for their assignments.

The stories appear in the Internet or are seen in televisions and we can’t stop laughing on the blunders those international reporters make. While we are laughing how stupid the reporters were to miss some important points or to twist the reality into hilarious fantasies, the whole world, as much of the readers or the audience the stories can draw, must be thinking that the Newars of the Kathmandu Valley are the most uncivilized or barbarians of the whole universe.

Precisely, the girl in the goddess’s attire carry the belief, devotion and tradition of the Newars, who had developed their own sense of theology, religion, harmony between two prevailing religions, a boost of the age-long art and architecture and also a viewpoint which is guided by the simple tradition that women are worthy to be worshipped and that there is power in every girl’s being. The girls laugh, play, enjoy, cry, sleep, fall ill, get medication and are pampered as much as any girl has right to be. They study, watch TV, meet their parents, paly with mates and with advanced smart phones and what not. Yes, they live disciplined life and are not allowed to do what is not allowed to any fortunate and elite class children. It is because she is not ordinary girl. She is special.

This elephant figure is taken to the street during the festival

Another issue these Human Rights defenders raise is so-called “trauma” the girls are said to face after bidding farewell to their Kumari House and when they start living as ordinary girls at homes. What so? All girls are naturally made strong to face new stages of life. And so are they. They come back to their home, with lots of love and prestige for their parents and neighborhood and country as a whole. And she takes time to adjust herself in to social circumstances, as any child who returns home after being graduated form a residential school. She enjoys all stages of mental and physical growth and learns new charms and responsibilities of being adolescent and life goes on. They are found doing well in studies and career. They are fortunate that they did not take birth in the society where abortion takes place after identifying sex, or where girl children are forced to sleep in cowshed during the period. They are proud to have been grown up in the Newar community where women have special values, indeed.

Because of such wide-spreading rumors and attacks, ex-Kumaris do not want to talk to others. I had an opportunity to ask these questions to a former Kumari, Preeti Shakya, who is now studying in graduation level through Facebook Messenger. She does not think that there is any kind of (Human Rights or Child Rights) violation. Regarding the problems one has to face in coming up with socialization and living a normal life, she says she does not have any problem regarding anything. When asked if she regrets being Kumari at that time, she says, “I feel very proud and special being ex-Kumari. It is a matter of pride for the Kumari’s family as well as the nation. I always get extra respect, love n care from the people. The people of the Kumari House also love me very much.”

(Guthi, UK. Photos are found in social media, I don’t claim any rights over them.)

https://medium.com/@razenmanandhar/living-goddess-kumari-and-human-rights-issues-59ef29506a68

कुशिनगरय् लूगु निर्वाण

राजेन मानन्धर
जिमिगु बस कुशिनगर दुथ्यन । खुल्लागु खालिगु सतकया लिक्क छगू चिकीचाधंगु बजार, पाय्छि लुम्बिनीया मइलाबार थें । थन च्वंपिन्त नं अन कुशिनगर दु धइगु हेक्का मदु जुइ, थन वःपिं मनूतय्के ध्यबा स्वहायेके कायेमाः धइगु व हे मइलाबारया थज्याःगु सोचाइ हे जक ला जुइ नि । लुँयालिक्क च्वनेवं दक्वं गन प्वालाप्वालाथी धकाः । थ्यने वं हे थथे मतिइ वल जिगु । छाय् जुइ जि थपाय्सकं बौद्धस्मारकया जःखः च्वनीपिंलिसे वितृष्णा?
बस अन हे लिक्क च्वंगु अनया भियतनामी विहारया न्ह्यःने दित । स्वये हे हिसिचा दुगु विहार – वाउँगु घाँय्, दथुइ छम्ह द्यःया सुन्दर मुर्ति, मलः व मेमेमगु अज्याःगु हे भियतनामी छाय्पा । नकतनि हे दयेके सिधःगु थज्याःगु । तकसं कलात्मक, सुन्दर अले तापाकं वःपिन्त छझाः झासु लंकेत व उमिगु त्यानुगु तंकेत माक्व चक्कं ।
जिपिं थन हे च्वनेगु व्यवस्था जुयाच्वंगु दु । दक्वं थःथःगु भारी ज्वनाः दुहाँ वना । त्यानुगु व ज्वर वःगु निगुलिं ल्वाकज्यानाः जितः दुने. दुनें म्वय्म्वय् थ्यानाच्वंगु खः, तर नं थः च्वनेगु थाय् लुइवं नुगः द्यः मुसुं न्हिलाहल । चिचीधंगु चिचीजाःगु पलंगत चकनाच्वन । पलखं सु सु गन गन च्वनेगु क्वःजित । वनाः छकः वयागु मुलय् ग्वतुलाबिया । नकतिनि सासः ल्हानाथें जुल ।
बुद्धधर्मया प्यंगु संवेजनीय स्थल धकाः धयातःगु – लुम्बिनी, बोधगया, सारनाथ व थ्व कुशीनगर । अथेसां थन धार्मिक माहौल छतिं मदु । गुलि दु दक्व थी थी देय्या बौद्ध संघसंस्थां दयेकाबियातःगु उमिउमिगु हे धर्मसंस्कृति न्ह्यब्वइथज्याःगु स्तुप व विहारत जक । अन हे च्वनेमाः दक्व तीर्थयात्रीत । दुथेंच्वंगु बांलाःगु गनं होटल, गेस्ट हाउस मखना । न तापाक्क गनं गिनं दु ला । थथे बौद्ध देय्तय्सं विहारत दयेका मबिउसा गन च्वनी जुइ तीर्थयात्रीत । लुम्बिनी छगू नेपालय् लाःगुयात गनं गनं चाःचाःहिइकाः भारतय् लुम्बिनी दु धकाः च्वयाजुइ, क्यनाजुइ, अले बुद्धया जन्मभूमि भारत खः धकाः तकं धायेत लिफः स्वइमखु, तर थन थज्याःगु पूण्यभूमिइ तीर्थयात्रीतय्त माःगु सामान्य भौतिक सुविधाया व्यवस्था तकं मजुयाच्वन ।

निभाः खने तकं दूगु मखु । ख्वाउँसे च्वंगु च्वनं । भचा तापाक्क छु दु धकाः धायेफूगु अवस्था अझं मवःनि । सु गन छु यानाच्वन मसिउ । थज्याःथाय् का पुचलय् वनाच्वनागु लाकि याकःचा वनाच्वनागु धइगुया अर्थ खुलेजुइगु । गुलि गन सुयात पिइगु मसिउ । जि याकःचाया याकःचा । स्वता ई तकं छु जुइ धइगु मसिउ । पलख बर्मी चैत्य चाःहिला, नापसं च्वंगु पुखलिइि दयेकातःगु द्यःगः नं । अनंतुं चिहाकःगु लँ जुयाः न्ह्यःने दुपिं अम्बिका दिदी, दुर्गा दिदीपिं लिसे कुशीनगरया निर्वाणमूर्ति दर्शन याःवना । लिउने तापाकंनिसें म्हसिकेफूगु चैत्य अले चाकःलिं पुरातात्विक उत्खननय् लुयावःगु अवशेषत ।
कुशीनगर धइगु हे निर्वाण । बुद्धधर्मय् निर्वाण धइगु शब्दयात हे आदरं उच्चारण याइ । न्ह्यनेलाःम्हस्यां कायेफइगु पदवी मखु थ्व । दक्व बुद्ध जुइफइगु जूसा बुद्ध धइगु शब्दया अर्थ हे ल्यनामच्वनीगु जुइ । जन्म मजूसा निर्वाण धइगु दइ ला? अले निर्वाण धइगु या अर्थ मदुसा थ्व जन्म दुख खः धकाः गथे सिइ? पलख अन च्वँच्वं मतिइ खँ लुत । शायद निर्वाण धइगु उलि अःपुक दइगु खःसा उलि उलिमछि बोधिसत्वतय् नां नं दइमखु जुइ ।
बुद्धधर्म हे लोपया अवस्थाय् लानाच्वंगु भारतय् थज्याःगु पुण्यभूमि नं चाद्वँ जक जुयाच्वनीगु आश्चर्यया खँ मखुत । सन् १८५४य् तिनि एच एच विल्सन अले इ बुचानन धइपिं ब्रिटिश अफिसरपिन्सं थ्व थाय्या महत्व सिइकल । थन धाःसा १८७६य् लुइकूगु धकाः च्वयातल । वयांलिपा विस्तृत उत्खनन् धुंकाः थ्व थाय् हे बुद्ध परिनिर्वाण जुयाबिज्याःगु थाय् खः धकाः घोषणा यात । उत्खनन्या क्रमय् हे थ्व २४फीट तःहाकःगु निर्वाण मूर्ति नं लूगु धकाः जिं ब्वनातयागु । थ्व मूर्ति न्यागूगु शताब्दीइ हरिबाला धइम्ह भिक्षुं दयेकेबिउगु धकाः पिनेया प्लाकय् च्वयातःगु नकतिनि ब्वनागु । अले थुकियात मूर्तिकार मथुराय् च्वंम्ह श्री दिन्न धाःगु जिं गनं ब्वनातयागु – न्ह्यागुसां उमि थथे अभिलेख तयेबलय् मूर्तिकारया नां नं उल्लेख जू, थ्व हे मन सन्तोषया खँ खः । झी ला धायेगु चलन दु, न्यातपौ द्यःगः सुनां दयेकूगु? जुजु भूपतिन्द्र मल्लं, धरहरा सुनां दयेकूगु? भिमसेन थापां । झीथाय् सत्ताया चाकरी यानाः इतिहास च्वइपिनिगु खँ ।
पुरातात्विक अवशेषत चखिनातःगु वाउँगु बगिंचा स्वयाः छतँजाः ति थाहाँ वनेमाः । च्वय् खाकि लं फिनातःगम्ह तःहाकःगु कथि ज्वनातःम्ह गार्डं जिमित मिखा तुंक स्वत । लुखां दुहाँवने न्ह्यः लाकां त्वःते त्यनाबलय् अन च्वंगु भ्वाथःगु छगू बोर्डय् मिखा वन । अनया अधिक्षण, पुरातत्वविद पटनां जारीयानातःगु सुचं – दान बिइमदु । गन बुद्ध दु, अन दान प्रतिवन्धित ला ? धायेबलय् थनया सरकारयात थ्व थाय् छुं धर्मया आस्थाया दर्शनया केन्द्र मखु का, केवल पुरातात्विक ल्वहँ जक का । गन पर्यटकत वइ, अन उमिगु होटलय्, पसलय् भचा भचा व्यापार यानाबिइ । तर मेखे स्वयेबलय् पाय्छि नं – मखुसा थन फ्वगिंत व नक्कली भन्ते जुयाः निगः प्यंगः कायेखनीगु लोभं गुलि मनूत झ्वःझ्वःलिक्क दंवयाच्वनीगु जुइ, झीथाय् लुम्बिनीइथें ।
विशेषकथंया थूचाथें ग्वल्लाःगु पौ दूगु व प्यखेरं चकलाःगु झ्याःदूगु महापरिनिर्वाण मन्दिर द्यःछेँ । छगू जक लुखाया जवंखवं च्वंगु ह्याउँगु निगः थां बाहेक मेगु दुक्वं साघ्यः तुइसे । खयेत ला थ्व थाय्यात बुद्धकाल धुंकाः नं थ्व कुशिनारा धइगु थाय् मल्ल जनपदया राजधानी धकाः हे नां दनाच्वंगु खः, अले लिपा नं मौर्य, शुङ्ग, कुशान अले गुप्त व हर्ष जुजुपिनिगु राज्यकालय् नं महत्वपूर्ण हे जुयाच्वंगु खः । तर लिपा लिपा मेमेथाय् बुद्धधर्म बुलुयावंलिसे थज्याःगु महत्वपूर्ण बौद्ध तीर्थस्थल नं इतिहासया गर्भय् दुसुनावन । कमसेकम १२ औं शताब्दीतक थ्व जीवित हे जुयाच्वन, अले थी थी अबौद्ध शासकतय्गु थ्व लाःवन, अन्तय् चां हे ल्हाःवन । १५औं शताब्दीपाखे थन राजपुत शासकतय्सं कब्जा जमेयात धइगु न्यनेदु ।
न्हापा थ्व हे खः परिनिर्वाण जूगु थाय् धकाः सिइकं नं, अले थनच्वंगु थपाय्मछि धिकःगु निर्वाण मूतिं न्यागूगु शताब्दिया धकाः सिइकं नं थुकियात द्यःगःया रुपय् बांलाक संरक्षण यायेत मेगु चय्दँ पिइमाल । न्ह्यागुसां १९०३य् बर्मां बिज्याःम्ह चन्द्रस्वामीया कुतलं थन महापरिनिर्वाण द्यःगः धस्वात । अले १९५६य् तिनि बुद्धजयन्तीया २५००दँ हनेगु झ्वलय् थुकियात थ्व आःया रुपय् बिल । थ्व द्यःगःया निर्माण आधुनिक हे खःसां थन अजन्ता एलोराया प्राचीन बौद्ध गुफाया कलात्मक मोटिफ दु, छकलं हे भारतीय बौद्ध सौन्दर्यशास्त्रया पाना पुइकेथें यानाबिइ हरेक तीर्थयात्रीयात ।
दुने भगवानबुद्धया निर्वाण मूर्ति सुयातं गनं मदइगु सुखानुभूति लिसें ग्वतुलाच्वना बिज्यात । ख्वालय् गनं मदुगु शान्ति व शालिनता लुयाच्वन । अपाय्मछि धिकः थाय् किचीकू यानंनिसें गथेच्वं धकाः स्वये हे मछिं । म्ह छम्हं न्यंगु झिल्ल च्वंगु चीवर न्ययेकातःगु दु, छ्यं व पालि जक खनेदयेक । सालुगु फ्वंगाय् हे छ्यं दिकातल, खवगु ल्हाः छ्यंक्वय् जक । ख्वालय् छगू गनं मेगु बुद्धप्रतिमाय् खनेमदइगु शालिनता दु । तुति निपा जक खनेदु, जिं न्यनातयागु, अन बुद्धया पालिइ चक्रया चिं दु हँ, तर थन ला तुतिइ जायेक लुँतिकातःगुलिं अथे छुं खने मदयाच्वन । अथे याइगुलिं हे जुइ, आः प्यखेरं खाः तयाः ल्हातिं थिइमजिइकातःगु दु ।

निम्ह प्यम्ह जिपिं नापं बिज्याःपिं भन्ते गुरुमांपिं अन प्रार्थना यानाच्वन । जि नं पलख सिथय् लाक्क पुलिं चुयाः बुद्ध लुमंका, बुद्ध गुण लुमंका । थन थः थथे वयेखंगुलिं थःत धन्य तायेका । छम्ह निम्ह यायां दक्वं वन, जि नं बुलुहुँ लुखां पिहाँ वना ।
मन्दिरया लिउने तःजाःगु स्तुप – महापरिनिर्वाण स्तुप । बुद्ध परिनिर्वाण जुयाबिज्याःगु थासय् हे थ्व स्तुप दयेकूगु धाइ । प्यतँति जाः जुइ, छुं अज्याःगु बांलाकेगु, छाय्पिइगु बुट्टा अलंकार मदु । सिलिण्डर आकार जुयाः च्वय् थुरथें ग्वाराचिनाच्वंगु जक । उकिया च्वय् हर्मिका अले द्यःने स्वतँ जूगु कुसा । जमिनं २० मीटर ति तजाः हँ । न्हापान्हापा थुकिया भग्नावशेष लुइकूबलय् ४ मीटर जाःगु चाकलाःगु क्वथा थें लूगु खः अले उकिया दुने सिजःया घः अले सिजःया हे प्रतीत्य समुद्पादया सुत्र च्वयातःगु पौ लुइकूगु । थ्व नं न्यागूगु शताब्दीइ हरिबाला धइम्हस्यां हे तःगु जुयाच्वन । अझ दुने ला ईशाया न्हापांगु शताब्दीयागु धाये ल्वाःगु ध्यानमुद्राय् च्वनाच्वंगु बुद्धमूर्ति तकं लुइकूगु हँ । गुलिस्यां थन बुद्धया अस्थिधातु नं तयातःगु धकाः विश्वास याइ । अथे हे थुकिया पुनर्निर्माण १९२७य् बर्मी बौद्धतय्गु ग्वहालिं तिनि जुल । थौं तक थ्व स्तुप झीगु न्ह्यने धस्वानाच्वन, तापाकं निसें बुद्ध निर्वाण जुयाबिज्याःगुया सन्देश अले बुद्धशिक्षायात अजर अमरयायेत प्रेरणा बियाः ।
स्तुपय् छकः परिक्रमायानाः जिपिं अन चाकःलिं दूगु पुरातात्विक विहार व स्तुपया संरचनाया अवशेषत स्वस्वं लिहाँवया । न्हापा अन बुद्धधर्मया जगजगी दनिबलय् थन थनया प्रशासकत नं न्हिंन्हिं वः जुइ, बहुमूल्य बस्तुत छाइगु जुइ । अले थन लिक्क लिक्क गुलि चैत्यत दु जुइ, उमिसं हे दयेकेबिउगु । अले उमिसं हे दयेकाबिउगु विहारय् गुलि गुलि भिक्षु भिक्षुणीत च्वंजुइ । ईया घःचाः – आः दक्व अवशेष जुयाः जक भ्वसुलाच्वंगु दु – चाद्वँ, अपा द्वँ गनं तजाः, गनं चिजाः । गनं छद्वँ, गनं छकूचा । आः न्ह्याथे थजु, गुगुं इलय् थन बौद्धत न्हिंन्हिं म्वःम्वः दइगु जुइ, पूजा, प्रार्थना व धर्मदेशना जुयाच्वनीगु जुइ । जिगु मिखाय् व दक्व दृष्यत झ्वःलिक दंवल । पलक लिपा जिं जितः लुइका, अन ला वाउँगु घाँय् जक दु, अले तापाक्क लँसिथय् हानं व हे चाइनिज लुमन्तिचिंया पसःत जक दु ।
बुद्धजीवनीया ल्याखं कुशिनगर अन्त्य खःसा नेपाःया थेरवादया इतिहास ब्वनीपिनिगु लागि शुरुवात खः । थ्व हे व थाय् खः गन कर्मशील भन्ते लगायत नेपाःया न्हापांपिं भन्ते, गुरुमां व श्रामणेरपिन्सं न्हापां म्हासुगु वसःया अनुभव यायेखन । नेपाःयात थेरवादया जीवन्त इतिहास च्वकेबिल । थुलि धायेधुंकाः नेपालं वःपिं दक्व गृहत्याग यानावःपिन्त वसः पुंका बिज्याम्ह चन्द्रमणि बाबायात जिगु मिखां मालाच्वन । शालिक छगू ला दु अन बिडला भवनय् श्री चन्द्रमणि निःशुल्क पाठशाला चालाच्वंगु दु , १९४२य् थापना यानातःगु, व हे खःला मखुला ।

नेपालय् थेरबाद लिहाँ वयेगु न्हापांगु चरणय् ला दक्व दक्व भन्ते गुरुमांपिन्त नं थन हे प्रवजित यानाः छ्वयाहइगु । थ्व ल्याखं नेपाःया थेरवादी बौद्धतय्सं गुबलें ल्वःमंकेफइमखु थ्व थाय् । कमसे कम जिं बुद्धधर्म ब्वनाः नेपालय् थेरवादया पुनरुत्थान गुकथं जुल धइगु सामान्य जानकारी तक ला कयाताया । थुकिइ हे सन्तुष्ट जि ।
०००

मेगु यायेगु छुं मखँसेलि जिपिं हे जक लिक्कसं लाःगु बजारय् तक चाःहिउ वना । झिगु झिंन्यागू मिनेट ट्याम्पुं वनेवं अन छगू बजार लुइ, कसिया बजार । शायद कुशिनगरया नामं हे च्वंगु जुइ । रक्सौल, नौतनवा वा मेमेगु सामान्य चिचीधंगु भारतीय बजारथें चिकीधं, लँ ध्यपनाःउगुं थुगुं मियातःगु, हालाः हालाः न्यायेमिइ यानाच्वंगु । गनं छतिं हे बौद्ध पह मवः – सुं मनुखं अन बुद्ध धइम्ह सु, बौद्ध धइम्ह गज्याःम्ह धकाः नं मसिउ जुइ, अले अनसं बुद्धया परिनिर्वाण जूगु पवित्र तीर्थस्थल दु धकाः नं मसिउ जुइ ।

ब्वनातयागु, बुद्ध स्वयमं थ्व थाय् तसकं महत्वपूर्ण धकाः थम्हं हे थ्व थासय् निर्वाण कायेगु निर्णय यानाबिज्याःगु धाइ । थनया महत्व धइगु थ्व हे ला ? थपाय् जि तःधंगु प्यंगु संवेजनीय तीर्थस्थल मध्ये छगू धयातःसां थन च्वंपिनि नुगलय् २५०० दँ लिपा नं बुद्ध स्वमचाःनि । थाकु बुद्धधर्मया न्यनावने अले न्यनाच्वने धुंकूथाय् धिसिलाक्क च्वनाच्वने नं । मेगु छु धाये, झीगु लुम्बिनीया हवाल नं थथे हे खः ।
बहनी अन बिज्यानाच्वंम्ह भन्तेया थाय् नापलाःगुनेगु खँ जुल । भन्ते गुरुमांपिन्त न्ह्यःन्ह्यःतयाः जिपिं वना बर्मी विहार लिक्कसं च्वंगु विहारय् । अनया भन्तेयाथाय् आदरपूर्वक जिपिं छखेलिक्क फ्यतुना । भन्तेनं हिन्दी भासं उगु थुगुं खँ कनाबिज्यानाच्वन । लिसे नेपाःया थेरबादया विषयय् पलख जूगु बार्तालाप न्यनेखन । निग्रोध भन्तेनं वसपोलयात जिपिं वयागुया उद्देश्य ध्वाथुइका बिज्यात । वसपोलया शान्त ख्वाःपाः जिगु मिखाय् प्यपुनाच्वन । जिं यक्व मथू वसपोलया खँ । तर थुलि थुइकेत जितः थाकु मजू कि वसपोल उलि तापाक्क च्वनाः नं नेपाःया थेरवाद गतिविधिया बारे यक्व च्यूताः कयाच्वना बिज्याः, दक्व सिउ वसपोलं । मसिइगु खँ नं मजुल, बांलाःगु खँ ला न्यनावनी, बांमलाःगु खँ जुलकि झं याकनं न्यनावनी, पनां पनेनं ला फइमखु । वसपोल उलि लय्मताः नेपालय् भन्तेपिं, बुद्धधर्मया संरक्षण व विकास जुयाच्वंगु खँय् । यायेमानिगु ज्याखँ यक्व दनि । याइपिं धाःसा ग्व, न्यय्दँ न्ह्यः च्याम्हझिम्ह भन्ते गुरुमांपिन्सं नेपालय् बुद्धशासन थीर यायेत यानावंगु खँ थौं बाखंथें जुयाच्वन ।
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