Sunday, September 24, 2017

Monday, September 18, 2017

170919 Wonders of Nepalbhasha Sahitya Nakhaa

Razen Manandhar
It must be around two years and a half I was in Nepal (that is, Khas language) Literary Festival, and I was not only overwhelmed by the craze of the youngsters to their mother language literature but I was jealous also. I was thinking why people of my community were not interested to preserve their language and read literature in their mother language? Helpless and restless, I jotted a fantasy essay, with all satirical elements that I visited a Nepalbhasha literary festival in my dream.

Now, the news came as a pleasant surprise that Nepalbhasha Times, a daily in Nepalbhasha finally was venturing a similar event in near future. I was more than excited. I had a reason to be. I wanted to see writers, readers and other activists coming to the same pedestal, for the same reason and with the same goal - of preserving and promoting our literature.

A meeting was held, may be a month ago and I was also invited. The tentative programme was out; something would have to be changed later, still. I suggested them to make it more inclusive, with more participants from Patan and Bhaktapur. And I took some initiative to promote it, at least from Facebook, which was in my hands and I could reach thousands in seconds.

I read about that historic literary conference, organized by Chwasapasa, in around 1952 in Hanumandhoka. That was indeed grand and historic but I didn't know if that was also a festival or not. Nevertheless, this was really first festival and had to be historic too.

Gone are the days when our previous generation used to devote their whole life for their language and literature in misery, neglecting their career, future or even their children. Now, time has changed, people first give priority to career, "economic status" and socialization before thinking about things like mother language, community etc. In this connection, bringing people from all classes and generations in something prosaic like literature is not an easy task. Even children of many of highly esteemed writers of Nepalbhasha don't speak their mother language. This is bitter reality. Now, in this situation, organizing a literary festival is just little more than a fantasy, I must say. The task was to make it some showy, extravaganza, to attract younger generation with limited budget and human resources, and also to show off, may be, to the Newars who look down at our own mother language and of course, to the people from other community and the state. That was the reason, the historic royal palace of Patan, a UNESCO World Heritage Site, was chosen, though it was extremely expensive. At least that has to be done, as much as possible.

The day came. It was quite sunny and exciting. Young volunteers of Nepalbhasha Times were busy from early hours. The pedestal was set, chairs with purple covers were arranged and some half a dozen tables were arranged outside for book-stalls, and, of course, some food stalls were also made in the inner courtyard.

The usual dhimey melody echoed in the historic palace. The merry-loving Newars play their drums almost every day, this is not a new thing. But this time, the musical troupe welcomed the two writers and special guests to the courtyard of the 16th century Malla palace, which was heavily modified in the course of restoration.

The formal inauguration took place. Respected Sri Staya Mohan Joshi inaugurated the event. Two lucky books, "The Poster" by Malla K Sunder and "Basanta" by Basanta Chaudhary were released. The former was released by Sarubhakta Shrestha, the chancellor of Nepal Fine Music and Performing Arts Academy and the latter by Satya Mohan Joshi and Chitta Ranjan Nepali, the chancellor of Nepalbhasha Academy.

Malla is a known writer and critic of Nepalbhasha literature, this is his third book, probably. This time he has come up with a theme of the bitter reality of corruption that comes with so-called Nepal's democracy. On the top of it, the well-known industrialist Chaudhary made a history by writing poetry in Nepalbhasha. It was in fact his poetry translated in Nepalbhasha. It is significant that few Nepali (Khas) writers have shown interested to have their works translated in local Nepali languages. And this was his daring and appreciable step. His speech was also equally impressive.

Apart from giving his appreciation for the two books, Joshi also sought people's attention to the historic, religious and cultural significance of Krishna Mandir.

Crowd to get signature from two authors was exemplary. Half a dozen stalls for books were made, but selling of books of Nepalbhasha was as depressing as ever.  We love our language but we don't love our books, I have to say. However, Madan Krishan Shrestha took opportunity to sell his book in Khas-Nepali. And interestingly, those Newar readers, who often frown to buy Nepalbhasha books, were seen buying that Khas book (which was said to be sold at higher price than usual market price). We are all hypocrites.

Quite a long and tedious waiting in the burning sun ended with Prof. Prem Shanti Tuladhar's keynote speech on the history of Nepalbhasha literature. The programme was organized in beautiful, green and historic Bhandarkhal Garden. With shades of tall trees and flovour of Newari cuisine beside the venue, the experience of talking about literature in that atmosphere was quite a new experience for all of us.

Despite of some early criticism in social media, the keynote speech was delivered in Khas Nepali language, with a hope that non-Newars also would join to know about Nepalbhasha's linguistic heritage but, quite ironically, hardly any from out-of-the-Newar community were present in the programme.

I myself had an opportunity to be one of the panelists along with senior writers like Bhushan Prasad Shrestha, Sulochana Manandhar and Dhrubha Madhikarmi; and it was moderated by Suresh Kiran. The topic was future of Nepalbhasha literature. I was asked about new trend of posting poems directly in Facebook. It was quite encouraging that we started the tradition of panel discussion. However, as it happens most of the time in similar situations, the time was short and we had so many things to discuss on this issue. We can say, it opened a door to world of discussion.

Next session was moderated by poet Nabin Chitrakar. The participants were noted writers of Khas Nepali language who belong to Newar community. Panelists were Shreeom Shrestha Rodan, Sneh Saayami and Jaleshwari Shrestha. If I understood it properly, the session meant to ask them why Nepalbhasha literature is not getting momentum in the present day society. It should not have been a place for them to justify why they did not write in Nepalbhasha. However, it gave a platform for Nepalbhasha readers to understand the reality of the "Nepali" literary world for Newar-based writers. They shared their experience of writing in Khas Nepali language. The old question - whether to stick to mother language alone or to try in other languages for the sake of wider readership - rose again.

Then started the long-awaited session - of symposium. A total of 18 writers recited their essays and poems. Among them were Durga Lal Shrestha, Purna Baidhya, Bhushan Prasad Shrestha, Narmadeshwar Pradhan,  Pratisara Sayami, Sudhir Khwabi, Rajani Mila, Shakya Suren, Saurab Shakya, Rajbhai Jakami, Sharad Kasa, Hridaya Prasad Mishra, Kesh Ratna Shakya, Nabin Prakash Shrestha, Raj Sayami, Bharat Maharjan, Suraj Bir Bajracharya and Surendra Tuladhar. We knew it was getting dark and some writers had to go back as far as Bhaktapur. But many of the writers had gone, when it was the time to give away tokens of love to them. All are busy, even poets at symposiums. They have patience just to wait for their turn to recite and earn some customary claps. But they didn't have time to listen to others and learn, or, at least, be inspired.

I was not sure how the participants were selected. What I thought was that some of them should not have been there. And, no wonder, some emerging poets showed dissatisfaction that they were not selected in recitation programme, even those, who did not frequently participated in other symposiums,  showed interest to participate. This was a positive note from the festival.

And finally, as the fresh evening darkened, the band "Kutumba" completed their stage preparation. Unexpected mass gathered at the courtyard, from where, god knows.

Pabira Kasaa and Rita Maharjan added flavour in the crowded audience with some sizzling numbers, mainly by Durga Lal Shrestha. And, finally, the audience was rocked with the traditional drums, played differently by artists of Kutumba. Some popular folk-numbers like Rajamati turned the whole courtyard into a dance floor. Congratulations, the organizers and the participants !

Friday, September 15, 2017

170915 छाय् मजुल झीगु साहित्यया समालोचना ?

राजेन मानन्धर

छम्ह च्वमि, चाहे नकतिनि च्वःम्ह जुइबिउ चाहे प्रतिष्ठित जुइधुंकूपिं जुइबिउ, वयागु थःगु रचनायात कयाः सुं छम्ह समालोचकं समालोचना यानाबिलकि तिनि व प्रफुल्ल जुइ । झीगु साहित्य ख्यलय् थ्व अनूभूति तसकं हे म्हो च्वमिपिन्सं जक कायेखनाच्वंगु दु । आः झी दक्वस्यां धयाच्वना, नेपालभाषा साहित्य ख्यलय् समालोचना क्वातु मजुल धकाः । अझ धायेगु खःसा समालोचना हे मजू धाःसां मपाःगु अवस्था दु । सिर्जना मदुसा, समाालोचना यानाच्वनेम्वाःल, अले समालोचना मदुसा सिर्जना धिसिलाइमखु धइगु सामान्य नियमयात ध्याक्वय् तयाः झीथाय् मदु धायेम्वायेक सिर्जना ला जुयाच्वंगु दु, यक्व म्हो मेगु हे खँ जुल । तर अथेसां गुकथं साहित्य सिर्जनाय् उर्जा बिइकथं समालोचना वयेमाःगु खः, अथे वयामच्वन धइगु खँय् झी दक्व हे सहमत दु । थन नेपालभाषा ख्यलय् छाय् समालोचना जुयामच्वन धइगु खँय् चिहकलं दुवाले ।

साहित्यया अभावय् समालोचनाया विकास जुइफइमखु — संख्यात्मक विकास ला जुइगु संभावना मदयाच्वंथाय् हानं गुणात्मक विकासया खँ ल्हायेगु नं अप्रासंगिक हे जुइ । छखे साहित्य सिर्जना जुयामच्वना सा उगु हे साहित्यया नं माःकथं माक्व समालोचाना जुयाच्वंगु खंकेफयाच्वंगु मदु । 

मदु धाये धाःसा झीगु साहित्य ख्यलं झिम्ह झिंन्याम्हसित समालोचक धकाः हनातःगु दु । दु धायेधाःसा उमिसं दछिया छपु धकाः हे समालोचना धायेबहगु लेख च्वयाः पिथनाच्वंगु दइमखु ।  समालोचना धायेबहगु छिटपुट लेखयात बिचाः मयायेगु खःसा आः तक खनेदुकथं नेपालभाषा साहित्यया बारे समालोचनाया सफू झिदँया दुने खुगू पिदनी । निदँया छगू सफू पिदनाः उकिं सुयात गुकथंया मार्गनिर्देशन याइगु जुइ झी समालोचकपिन्सं । व हे नं अप्वः धयाथें न्हापा समालोचना च्वखँ च्वयातःगुया मुना जुयाच्वनी । अले व नं न्हूगु समालोचनाया सिद्धान्त बिइगु वा समस्त साहित्य ख्यःयात लँ क्यनीगु स्वयाः छगू अमुक कृति वा सफूया बारे थम्हं च्वयागु भूमिका वा प्रतिक्रिया जुयाच्वनी । झीके दूगु थुलि हे मखुला ? 

आःया अवस्थाय् सामान्यतः सामालोचनाया संख्यात्मक विकास थथे खनेदु । प्रत्येक साहित्यिक कृति पिदनीबलय् छगू कृतिया छपु समालोचना नं वयाच्वंगु मदु । छम्ह सर्जकं थःगु कृतियात वालाः छपु सुनां नं समालोचना च्वयाः पिथनाबिल धाःसा वं थःत अपवाद वा भाग्यमानी धायेमाःगु अवस्था दु । थन च्वमिं हे अनुरोध यानाः अले सिरपाःया प्रलोभन, सफूया रुपय् व प्रतिक्रिया पिदनी धकाः ग्यारेन्टी कयाः च्वकातःगु लेखयात सम्मिलित मयाना । 

च्वमिपिनिगु अनुपातय् समालोचकपिनिगु ल्याः धाःसा पुनर्जागरण कालय् नं पतिंचाय् ल्याःखायेत मगाः, आः नं उलि हे जक । झीत गाःसां उपिं हे समालोचक, मगाःसां उपिं हे समालोचक । समालोचनाया ज्या याकेमाल धाःसा लुमंकेत झीथाय् उलि हे जक दु । छम्ह सबल व निर्भिक समालोचकया मिखाय् जब तक व कृति लाइमखु, उकिया मू सामान्य ब्वँमिं सिइमखु । छगू कृतिया मू ब्वमिया न्ह्यपुइतक थ्यंकाबिइगु ज्या हे समालोचकं याइ । तर झीथाय् गन मालेगु अज्याःम्ह समालोचक आः ?

न्हापा सामालोचक धकाः नां कायेकाच्वंपिं आः गुलिं भौतिक रुपं हे तापाना छ्वत, गुलिं भौगोलिक रुपं तापाक्क च्वंवनेमाःगु वाध्यताया कारणं झी लिसे दयाः नं झी लिसे मदु, अले गुलिस्यां समालोचनाया ख्यलय् थःत स्थापित यायेधुकाः नं आः सहित्यपाखें तापानावंगु अथवा समालोचनाय् च्वसा दिकाबिइधुकूगुलिं च्वमिपिं द्यापं च्वनाच्वनेमाःगु अवस्था दु । नापलाके मफइपिन्त बाहेक भौगोलिक रुपं जक तापानाच्वंपिन्त यदि उसाँय् बल्लाःसा व नुगलय् मस्याकेगु छुं यायेफुसा वय्कःपिन्त थौं झीगु साहित्य ख्यलय् वय्कःपिनिगु अभावया महसुस याकेफत धाःसा झीसं लिगना हयेमफयेमाःगु मदु । थ्व अत्याधुनिक संचारया इलय् छपाः सफूया इलेक्ट्रोनिक कपि वय्कःपिन्थाय् मिनटभरय् हे थ्यनी । थःगु जीवन नेपालभाषा साहित्यया ख्यलय् पायेधुंकूपिन्सं झीत उलि ला तिरस्कार यायेफइमखु । अनंलिपा आः समालोचना ख्यलंं तापानावंपिन्त ला झन् हे सःते अपुइ । बस, झी ब्वमिपिन्संं मनंतुने जक माःगु दु । 

मेखे च्वयेगु सैद्धान्तिक अध्ययन, प्राविधिक ज्ञान व साहित्यिक हैसियत दुसां अले इलं लानाः नं न्हापा बांलाक हे समालोचना यानाच्वंपिं तकं आः निष्कृय जुयाः च्वनाबिउगु नं खनेदु । उकिया नं निगू प्यंगू कारण दयेफु । न्हापां, वय्कःपिन्सं नेपालभाषाया छुं भविष्य मखन जुइ । च्वः नं मदु ब्वं नं मदुगु भासय् न्ह्यपु नायेकेगु पलेसा खय् वा अंग्रेजी भासय् ज्या याःसा ध्यबा नं दइगु अले कदर नं दइगु धइगु मनसायं नेपालभाषाया साहित्यय् समालोचना मयासे मेगु भाय्या कृतिइ अध्ययन याःवनेगुपाखे ध्यय्चूगु जुइफु । च्वमिपिं गुम्हं प्रतिस्पर्धा खनाः ग्याःपिं जुयाच्वनी, गुम्हं प्रतिस्पर्धा मदुथाय् रोमञ्च मखनीपिं जुयाच्वनी । गुलिं नेपालभाषाय् यक्व प्रतिस्पर्धा मदयाः थन अःपुक्क सम्मान कायेदइ धकाः मेथाय् मवँसे च्वनाच्वनीपिं दयेफुसा हानं नेपालभाषा ख्यलय् न्ह्यागु च्वःसां प्रतिस्पर्धा मदइगु जुयाः मेगु तब्यागु ख्यलय् प्रतिस्पर्धाया रोमाञ्च अनुभव यायेत वंगु नं जुइफु । 

गुम्हं न्हापा तसकं अध्ययन यानाः समालोचनाया ख्यलय् धिसिलाःगु थां जुयाः नं आः समयसापेक्ष अध्ययन यायेमफयाः न्हून्हूगु साहित्यिक धार व साहित्यिक सिद्धान्तलिसे परिचित जुइमफयाः आः थः अपडेट मजू धइगु खनेदइ धइगु ग्याःचिकुं च्वयेगु त्वःतूपिं नं जुइफु । 

साहित्यया विकासक्रमय् आरोह अवरोह वइगु स्वभाविक खः । अले साहित्यय् न्हूगु खँ मखनेवं न्हापा प्रशंसा यानावयाच्वंगु विधाया विकासयात कयाः न्हापा थम्हं यानातःगु अध्ययनयात हे फातापुइकीगु अवस्था खनेदयेवं आः व विषयय् न्हूगुकथंया वा समयसापेक्ष नकारात्मक खँ ल्हायेगु उचित जुइमखु भाःपा समालोचना ख्यःपाखें तापानावंगु नं जुइफु । 

मेगु समालोचना धइगु ख्यः हे जस स्वयाः अपजस फयेमालीगु जूगुलिं सुनां नं छुं च्वःबलय् विशेष यानाः समालोचना फयेमफुम्ह च्वमिं बिउगु आघात सहयाये मफयाः थ्व ख्यलय् लिफःतुलाः मस्वःगु नं जुइफु । थ्व दक्व सम्भावनाया खँ जक जुल, सुं समालोचकं थथे जुयाः समालोचना यायेगु त्वःता धकाः घोषणा याःगु खने मदु, सुनां नं थः नुगलय् स्याःगु खँ गनं नवाःगु लिपिवद्ध जूगु अपवाद बाहेक ।

व स्वयाः दुखद व भयावह अवस्था ला थन दु कि न्हापा निर्भिक जुयाः च्वइपिं समालोचकपिं हे आः सत्य च्वल कि सर्जक तंचाइ, इवि तइ वा व्यक्तिगत सम्बन्ध स्यनी धकाः ग्यानाः यःसां मयःसां तारिफ यानाः च्वयाः सरल जीवन हनेगु याःगु तकं खनेदयाच्वंगु दु । भाषा साहित्यया बारे दुग्यंक अध्ययन नं यानातःगु दयाच्वनी, समालोचना यायेत माःगु सैद्धान्तिक ज्ञान नं दयाच्वनी, न्हियान्हिथं पिदनाच्वंगु सफू व मेमेगु प्रकाशित सामाग्री नं स्वयाच्वनी, साहित्यीक मुनाय् थ्यनाच्वनी, दक्वलिसे खँ नं ब्याकाच्वनी । तर सुनां छु स्तरीय च्वयाच्वन, सुयापाखें मखुगु ज्या जुयाच्वन धइगु दक्व सिउसां अज्याःगु खँ सुयातं मकँसे नुगलय् दुने तालं ग्वयातइ । 

आः थुलि जुइधुंकाः नं झी साहित्यकारतय्सं नेपालभाषा ख्यलय् समालोचना विधाया विकास सुनां याइ, गथेयानाः जुइ धकाः तक नं बिचाः याःगु खनेमदुनि । मेमेगु विधाय् जूसा गोष्ठी, सेमिनार छकः निकः सां जू , तर समालोचना गथे जुइमाल धकाः गोष्ठी जूगु न्यने मखंनि । सुं च्वमिपिन्सं नं सुयागु समालोचना स्तरीय जू अले सुयागु मजू धकाः सहलह याःगु अले समालोचनया प्रत्यालोचना याःगु धइगु आः न्यनेतकं मदयेधुंकल । अले समालोचना क्वातु मजुइकं सिर्जनाया विकास जुइमखुगु खँ झी दक्वस्यां सिउगु हे जुल । थज्याःगु अवस्थाय् झी दक्व साहितयय् मतिनायाइपिं छवाः जुयाः साहित्य दुग्यनेत सामालोचना माः धइगु वाः चायेका थुकिया विकास यायेत क्वातुकगु पलाः मछित धाःसा थ्व ख्यः ह्वयावइगु खनेमदु , थ्व ख्यः दन्न मच्वनेगु धइगु साहित्य सिर्जनाया ख्यः हे खिउँइगु खः ।
Published in Nepalbhasha Times on 2017 09 15

Thursday, September 14, 2017

पुरातात्त्विक अवशेषलाई फोहोर सरह नफालियोस्

भूकम्पबाट भत्किएका काठमाडौंका पुरातात्विक महत्त्वका सम्पदाका अधिकांश भग्नावशेष काठमाडौँको टुँडिखेलमा लगेर थुपारिएकोमा ती पुरातात्त्विक महत्वका अवशेषलाई फोहोर फाले जसरी बिनारेखदेख मिल्काउन लागिएको भन्ने थाहा पाएपछि हामीले काष्ठमण्डप पुनर्निर्माणका लागि अभियानका तर्फबाट हिजो मिति २०७४/०५/२८ को दिन टुँडिखेलमा हाल रहेका पुरातात्त्विक अवशेषको व्यवस्थापन कार्यको अवलोकन गरेका थियौँ | उक्त स्थानमा रहेका अमूल्य तथा महत्त्वपूर्ण पुरातात्विक वस्तुहरु नष्ट हुने गरी हेलचेक्य्राइँपूर्ण र अनुत्तरदायी कार्य भइराखेको देख्दा हामी सम्पदा प्रेमी मर्माहित र स्तब्ध भएका छौं | यहाँ थुपारिएका वस्तुमा काठमाडौँ सहरका महत्त्वपूर्ण पुरातात्विक सम्पदाका अवशेषमध्ये अधिकांश सामग्री पुननिर्माणका क्रममा पुनः प्रयोग गर्न सकिन्छ भन्ने हाम्रो ठम्याइ छ | अगिल्लो दिन हामीले देखेको ढुंगाको ‘ई लोहँ’ (saddle stone) भोलिपल्ट नदेखिएको हुँदा अरु महत्त्वपूर्ण वस्तुहरू पनि हराउने वा नास हुने शंकाले हामीलाई चिन्तित बनाएको छ |

स्थलगत भ्रमणबाट प्राप्त जानकारीअनुसार नेपाल सेनाका जवानहरुले डोजर र ठूला ट्रकको प्रयोग तथा प्रशिक्षणका लागि पुरातात्विक अवशेषहरूको प्रयोग गरेको पाएका छौं भने अर्को जानकारीअनुसार काठमाडौँ महानगरपालिकाको अनुरोधमा नेपाल सेनाले पुरातात्विक अवशेषलाई फोहर बनाई अन्य ठाउँमा फाल्न लागेको पायौँ | पुनः प्रयोग गर्न मिल्ने पुरातात्त्विक अवशेषलाई छानेर अलग राखी बाँकी सामग्रीमात्र अन्य ठाउँमा फाल्न लग्न अनुरोध गर्दा नेपाल सेना र पुरातत्व विभाग दुवैले मानव संसाधनको कमी भएकोले कार्यव्यवस्थापन गर्न नसकेको भन्ने ठाडो जवाफ दिए | मानव संसाधनको कमी भएको हो भने हामी सहयोग गर्न तयार र तत्पर छौं भनी अवगत गराउँदा कुनै किसिमको सकारात्मक जवाफ पाएनौ |

भूकम्पको बेला सहयोग गरी ख्याति कमाएको नेपाल सेनाले समेत पुरातात्त्विक अवशेषलाई प्रशिक्षणको सामान अथवा फोहोर ठानेको देख्दा चिन्तित भएका छौँ | यस्तो सोचबाट नेपाली सेनाले देशका तमाम धरोहरको सुरक्षा गर्न भन्ने जनविश्वासमा धक्का लाग्छ | यस्तो कार्य हुँदासमेत धेरै पटकको आग्रह पछि एक जना कर्मचारीमात्र खटाएर पुरातत्व विभागले पुरातात्त्विक अवशेषको संरक्षण कायलाई उपेक्षा गरेको ठानेका छौं | पुरातात्त्विक वस्तु तथा अवशेषको संरक्षण गर्नुपर्ने काठमाडौँ महानगरपालिका पनि आफ्नो कर्तव्यप्रति सजग भएको देखिएन ।

टुँडिखेलमा थुपारिएका पुरातात्त्विक अवशेषको उचित व्यवस्थापन गर्न सम्बन्धित सम्पूर्ण सरकारी तथा अन्य निकायहरूको पुनः ध्यानाकर्षण गर्दछौं | साथै टुँडिखेलमा अवस्थित पुरातात्त्विक अवशेषको थुप्रोमा हामीले देखेका ढुंगाको ‘ई लोहँ’ (saddle stone), सिंह तथा अन्य सामग्रीको हालको अवस्था र राखिएको स्थानको जानकारी सार्वजनिक गर्न सम्बन्धित निकायसँग माग गर्छौँ | पुरातात्त्विक अवशेषको उचित व्यवस्थापन गर्न कुनै किसिमको सहयोग चाहिएमा यस अभियान सहकार्य गर्न सदैव तयार र तत्पर छ |

हामी सहकार्यको पुनः आह्वान गर्दै सरोकारवाला सबैलाई भन्न चाहन्छौँ - पुरातात्त्विक वस्तु तथा अवशेषको रेखदेखमा सम्बन्धित निकायले हेलचेक्र्याइँ गरेमा पुरातत्वप्रेमी काठमाडौँवासी प्रतिवाद गर्न बाध्य हुनेछौँ |

पुरातात्त्विक अवशेषलाई फोहोर सरह नफालियोस् | धन्यवाद |
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काष्ठमण्डप पुननिर्माणका लागि अभियान

Tuesday, September 12, 2017

170912 प्रेममोहन सिरपाः “युवराज कुणाल” नाटकया निंतिं

थुगुसीया प्रेममोहन सिरपाः “युवराज कुणाल” नाटकया निंतिं नाटककार परमानन्द बज्राचार्यया जहान कृष्णदेवी वज्राचार्ययात लाःगु दु । थौं छगू ज्याझ्वलय् मूपाहाँ जनकवि दुर्गालाल श्रेष्ठं उगु सिरपाः न्यय्द्वःतका दांलिसें लःल्हानादिल । सिरपाः वय्कःया काय् पवित्र बज्राचार्यं लःल्हाना कयादिल ।

उगुज्याझ्वलय् मदुम्ह मोहनकृष्ण डंगोलं च्वयादीगु उपन्यास नाटक “विकल्प” व वय्कःयानाटक “भृकुटी”या खसभासय् अनुवादया उलेज्या नं जुल । अनुवाद शशीकला मानन्धरं यानादीगु खः । सकलसित भिंतुना ।

Thursday, September 7, 2017

Book by Bhawani Tuladhar released

Kathmandu, September 7.

Senior poet Narayani Devi Shrestha today released story book "Hyupaa" by Bhawani Tuladhar amid a function.

Talking about the book, Prof Prem Shanti Tuladhar said that the book has a beautiful portrayal of today society from different perspective and the author has tried her best to be realistic in her write ups.
Writer Bhawani Tuladhar expressed happiness to have come back with the field of literature after some gaps and said that she would keep writing up in future as well.

Poet Narayan Devi Shrestha said that it is praiseworthy that more and more women are coming up in the field of literary creation in these days and the society has also become open to gender discrimination which was rampant some half a century ago.

Former chief of Central Department of Nepalbhasha, Tulsi Lal Singh and cultural expert Chhatra Bahadur Kayastha also expressed their views on contemporary Nepalbhasha literature on the occasion.

From the chair, Subarna Shakya, the chairperson of Nepalbhasha Parishad said that the organizations would welcome more and more emerging writers to publish their books from Parishad.

The program was organized by Nepalbhasha Parishad.