From Indian Side - The Kapilavastu Controversy Part IV

Chandrashekhara  

December 2, 2012  

Source : http://www.akshardhool.com

Filed Under  archeological treasures, Buddha relics, Buddhist society of London, Goutama Buddha, Paul Seto, Piprahwa Stupa, William Peppe

 When William Caxton Peppe excavated the Piprahwa Stupa in 1898, he had found along with the urns carrying Buddha’s relics, many other objects. I have mentioned about these objects earlier. But let me recollect these here again for quick reference.

The urns besides the Buddha relics, also contained ornaments in gold, gold beads; impression of a woman on gold leaf two inches long, another figure in gold leaf naked ; a large circular piece of rather thicker gold leaf, scrolled on the outside, the impression of an elephant on gold leaf, several pieces impressed with a lion, with trident over his back and the Buddhist cross in front ; several pieces with the impression of the Buddhist cross; one piece of solid gold 3/4 inches by 1/2 by 1/3 ; quantities of stars or flowers, both in silver and gold, with six and eight petals. Pearls of sizes, many welded together in sets of two, three, and four. Also quantities of flowers or stars, leaves serrated and veined, Buddhist tridents, pyramids, pierced and drilled beads of sizes and other shapes cut in white and red cornelian, amethyst, topaz, garnets, coral, inlaid stones, and shells. There is one bird cut in red cornelian and one bird in metal. We have seen earlier that Peppe had donated the urns with the relics to Indian Museum at Kolkata and these can be seen there even today. No one knew about the whereabouts or whatever happened to other archeological treasures in the Urns till one day, some of them just resurfaced in London.

From Indian Side - The Kapilavastu Controversy Part III

Chandrashekhara

December 1, 2012  

Source : http://www.akshardhool.com

Filed Under  Ashoka pillars, Buddha, Buddha's relics, Dr. Anton Führer, excavation, Fa Hsien, Kapilvastu, KM Srivastava. ASI, Lumbini, Nepal, Piprarhwa, Stupa, Tilaurkot, Urn, William Claxton Peppé, Xuen Zang

After visiting the Piprahwa Stupa, Krishna Mohan Srivastava, who was a superintending archeologist with the Archeological Survey of India took a decision. He decided to commence immediately, excavations over a wide area in Piprahwa to settle, once for all, the controversy about Kapilavastu. He had the support of a previous report of 1962, written by his co-archeologist, Mrs. D. Mitra, who after extensive excavations in the Tiaurkot area, had reported in unequivocal terms that Kapilavastu ruins can be found only near Piprahwa. Srivastava had a premonition that the relic caskets discovered by William Peppe in 1897-98, could not be the original ones received by Sakyas of Kapilvastu as one of the eight claimants to a portion of relics of the Buddha after he was cremated at Kushinagar and which were solemnized by them in a Stupa, for one simple reason. As mentioned earlier, there was an inscription on one of the smaller urns, which was written in a script, whose style clearly pointed to third century BCE. This meant that more than two centuries had passed from the time of Buddha’s cremation in 483 BCE before this urn was solemnized. A noted orientalist and indologist, Sylvain Lévi had already expressed his opinion that this inscription was probably engraved on the occasion of the rebuilding of the ancient Stupa as a mark of earlier solemn dedication. Srivastava had a feeling that the earlier and original relics must be still deep down below the relics found by William Peppe in the Stupa. He started his excavation with a small trench in the north eastern quadrant.

From Indian Side - The Kapilavastu Controversy: Part II

Chandrashekhara  

November 30, 2012 

Source : http://www.akshardhool.com 

Ashoka pillars, Buddha, Buddha's relics, Dr. Anton Führer, excavatiohon, Fa Hsien, Kapilvastu, Lumbini, Nepal, Piprarhwa, Stupa, Tilaurkot, Urn, William Claxton Peppé, Xuen Zang

 

Notwithstanding the objections raised by Dr. Anton Führer, the Buddhist world was thrilled with Peppe’s discovery and welcomed the Buddha relics. It appears that Dr.Führer was quickly unmasked by a British magistrate, who himself had a stake in the excavation and turned out to be a fraud. The great stone coffer and its caskets found by William Peppe at Piprahwa, went to the Indian Museum in Kolkata. After hearing about the discovery, King Chulalankara or Rama V of Thailand requested the Indian Government to share Buddha relics with them. Lord Curzon, a British viceroy of India then presented a portion of the Relic to Thailand. King Rama V sent Phraya Sukhum Naya-Winit as the Thai representative to bring in the Buddha Relic. Then Buddhists from Japan, Burma, Lanka, and Siberia also began to request for a share of the Buddha Relic. His Majesty distributed the Relic accordingly. The Buddha relics were installed at the Stupa of Phu-Khao-Thong, Wat Srakessa on the top of golden mount, Bangkok in 1899.

From Indian Side - The Kapilavastu controversy: Part I

ChandraShekhara 

November 29, 2012  

Source : http://www.akshardhool.com 

Filed Under  Buddha, Buddha's relics, Dr. Anton Führer, excavation, Kapilvastu, Lumbini, Nepal, Piprarhwa, Stupa, Urn, William Claxton Peppé

 

About two centuries after the death or Mahaparinirvana of Goutama Buddha in 5^th century BCE, Emperor Asoka of Medieval India, went on a pilgrimage to visit all the places connected with the life of Goutama Buddha. One of the places that he visited during his pilgrimage was the village of ‘Lumbini’ located in the ‘Terai’ region of Nepal and which was believed to be the birth place of Buddha. To mark his visit there, Emperor Asoka put up a sandstone pillar with an inscription. Famous Indian historian Sir Jadunath Sarkar has translated this inscription as follows:

“Twenty years after his coronation, King Priyadasi, the beloved of god, visited Lumbini in person and offered worship there because the Buddha, the sage of the Sakyas, was born there. He built a stonewall around the place and erected the stone pillar to commemorate his visit. Because Lord Buddha was born there, he made the village of Lumbini free from taxes and subject to pay only one-eighth of the produce as land revenue instead of the usual rate.”

'Exciting' Discovery At Buddha's Birthplace

Source : http://news.sky.com/story/1173497/exciting-discovery-at-buddhas-birthplace 

 

 

 

 

 

After a three-year dig, archaeologists may have found the Buddha's exact birthplace and more details about when he was born.

The Buddha may have lived centuries later than some historians have suggested, a dig at his birthplace has revealed.

Archaeologists made the discovery during excavations of an ancient shrine at the Maya Devi Temple in Lumbini, Nepal.

'पहिचान'ले हारेकै हो ?

'पहिचान'ले हारेकै हो ?

अभय श्रेष्ठ

प्रचार गरिएजस्तो पहिचानयुक्त संघीयताको माग जातीय राज्यको माग कदापि थिएन। बरु यो कायम रहेको खस जातीय राज्यको अन्त्य र सबै जाति, भाषा, संस्कृति अनि समुदायको सहअस्तित्वमा आधारित समतामूलक राज्यको माग थियो।

दोस्रो संविधान सभा चुनावमा एनेकपा (माओवादी), संघीय समाजवादी, मधेसी दललगायत पहिचान पक्षधर पार्टीहरूको हारलाई कतिले पहिचानयुक्त संघीयताको त कतिले संघीयताकै हार भएको व्याख्या गर्दैछन्। काठमाडौँ–१० मा 'संघीयता मुर्दावाद' प्रवृत्तिका नारा घन्कन थालेका छन्। सत्य त्यही हो त? होइन। पहिचानयुक्त संघीयताको गलत प्रचारशैलीको, एमाओवादी अहंकारको र मधेसवादी दलको असीम सत्ताप्रेमको मात्र हार भएको हो।

Press release on the Submission of Draft Final report on the Accident investigation of 9N-ABO, DHC6, Twin Otter, Owned and operated by Nepal Airlines Corporation Report Presentation by Minister of Tourism and Civil Aviation Mr. Ram Kumar Shrestha

Press Releases

Press release on the Submission of Draft Final report on the Accident investigation of 9N-ABO, DHC6, Twin Otter, Owned and operated by Nepal Airlines Corporation

Today (26 November 2013), the Accident Investigation Commission constituted by the Government of Nepal on 16 May 2013, to investigate on the cause of the accident of aircraft 9N-ABO, DHC6/300, Twin Otter Owned and Operated by Nepal Airlines Corporation which was crashed in 16 May 2013 at Jomsom Mustang, has submitted a Draft Final Report to the Honorable Minister for Culture, Tourism and Civil Aviation, Government of Nepal.

नेपाल भाषा : छगु अध्ययन

नेपाल भाषा : छगु अध्ययन

दामोदर प्रसाद प्रधान, बिक्रमशिल महाविहार, थम्बही, यें, नेपाल मण्डल ।

आदिम काल निस्यें स्वोनिगले (नेपाल मण्डल) च्वोंपिं आदिबासी पिन्त नेवा: धायेगु,  स्वोनिग: यात नेपा: (नेपाल मण्डल), अल्ये नेपा:मि तयेसं ल्हाईगु भाय् यात नेपाल भाषा धायेगु चलन जुयाचोंगु ख:। स्वोनिग: पिन्यें वया: थन  बसोबास यायेधूस्येंलि सकल्यें नेवालिस्यें विलिन जुया नेवा: संस्कृति अङ्गीकार याना:, नेवा: तयेसं ल्हाईगु भाय् नेपाल भाषा ल्हाना नेवा:ह्ये जुगू जुल् ! दोलंद्वो दन् (हजार बर्ष मयाक्क) लिपा आवोया: नेवा: धायेगुह्ये छ्गु जात धका: छुट्टय् याय थाकुगु जुल ! नेवा: धाईबले नेपा:गाले (स्वोनिगले/नेपाल मण्डल) विभिन्न थासं वोया बसोबास यापिं सकल जात जाति पिनिगु समुहया प्रतिनिधित्वो धाह्येमा ! थथ्ये जुगुजुयांली मेमेगु जातिया छम्ह मनुयात कया: अध्ययन यात धा:सा उगु जातिया संपूर्ण खंत: पायेछी जुवोई धा:सा छम्ह नेवा: यात कया: अध्ययन यायेओं सकल नेवा: तयेगु रितिथिति सकतां मिलये मजु:! थुगु हिसाबन स्वोयबले  नेवा: धाईगुह्ये छ्गु जाति मखुस्यें विभिन्न जनजातिया मंक्का खल: (समुह) धका: धाह्येमा:! १

इतिहास का पन्ना - सिक्किम: एक राष्ट्र के खोने का दर्द

समकालीन तीसरी दुनिया  (सितंबर 2013)
इतिहास का पन्ना

सिक्किम: एक राष्ट्र के खोने का दर्द
सुधीर  शर्मा


Also see Related Posts
सिक्किम की कहानी संरक्षित प्रदेश से भारत में विलय तक - नरसिंहन राम 
काजी लेन्दुप दोरजियों का कोई देश नहीं होता – आनंद स्वरूप वर्मा 
इतिहास का पन्ना - सिक्किम: एक राष्ट्र के खोने का दर्द 

पश्चिम बंगाल के उत्तरी छोर पर कालिम्पोंग नाम का एक पहाड़ी कस्वा है जहां किसी ज़माने में सारी दुनिया के खास लोग आते रहते थे। यहां के अधिकांश बाशिंदे नेपाली मूल के हैं लेकिन परंतु इस स्थान में कोर्इ बहुत आकर्षण नहीं रह गया है। लेकिन अब से कुछ सप्ताह पूर्व तक एक ऐसे देश के अंतिम प्रधानमंत्री कुछ समय तक यहां रह रहे थे जिसने अपनी आजादी से हाथ धो  दिये। 28 जुलार्इ 2007 को 103 वर्ष की उम्र में जिस काजी लेन्दुप दोरजी की मृत्यु हुर्इ उन्होंने भारत में सिक्किम के विलय में एक महत्वपूर्ण भूमिका निभार्इ थी।

History Revisited : Bhim Mukteshwar Temple, Kalimati

History Revisited : Bhim Mukteshwar Temple, Kalimati (Built by Mathwar Singh Thapa)

Bhimsen Thapa (Nepali: भीमसेन थापा; August 1775 – 28 July, 1839) was the Prime Minister of Nepal from 1806 to 1837. After his initial rise to power during the reign of Rana Bahadur, the immature age of Girvan Yuddha Shah and Rajendra Bikram Shah, coupled with the support from Rani Tripurasundari (the junior queen), who was also his niece, allowed him to continue to stay in power. 

During his prime ministership, the Gurkha empire had already reached its greatest expanse from Sutlej river in the west to the Teesta river in the east. Nepal entered into a disastrous Anglo-Nepalese War with the East India Company lasting from 1814–16, which was concluded with the Treaty of Sugauli, by which Nepal lost almost one-third of its land. The death of Queen Tripurasundari in 1832, his strongest supporter, and the adulthood of king Rajendra, weakened his hold on power.

The conspiracies and infighting with rival courtiers (especially the Pandes, who held Bhimsen Thapa responsible for the death of Damodar Pande in 1805) finally led to his imprisonment and death by suicide.  

On the 20th of July 1839, driven to desperation, Bhimsen attempted suicide by cutting his throat with a khukuri, of which wound he died nine days afterwards. His enemies refused even the ordinary funeral rites to his corpse. It was dismembered and exposed about the city, and afterwards the mangled remains were thrown on the Bishnumati river-side as food for vultures and jackals. His very bones were not allowed to be removed that they might be buried. 

From Wikipedia 

Later on Mathwar Singh Thapa one of Bhimsen Thapa's relative came to power. He built a temple along the same river-side where Bhimsen's body lied dead. This temple is known as Bhim Mukteshwar. Presently, with little attention from the concern body, the temple is being ruined from the harsh time. 

From the history of Nepal we came to know that Mathwar Singh Thapa also got the same fate. Historians say that Jung Bahadur Rana murdered him and came to power. The road to Bhim Mukteshwar Temple is named after Mathwar and now known as Math Mukteshwar Marga. 

Hence the triology of history begins with Rana Mukteshwar Temple, situated at the site where Rana Bahadur Shah was murdered, built by Bhimsen Thapa who was loyal to Rana Bahadur. 

Bhim Mukteshwar Temple, situated at the bank of River Bishnumati where Bhimsen's body was thrown, built by Mathwar Singh Thapa. 

The road to Bhim Mukteshwar temple is named after Mathwar, Math Mukteshwar Marga.
 
I visited this place after many attempts to relocate it along the bank of Bishnumati River. This historic temple now awaits for an reinnovation.

प्राचीन काठमाडौँमा शहरी जनजीवनका केहि झलक

प्राचीन काठमाडौँमा शहरी जनजीवनका केहि झलक 

दोस्रो संविधान सभाको चुनाब हुने दिन नजिकिदैं गर्दा काठमाडौँको प्राचिन भित्री शहरमा देखिएको चुनावी रौनक संगै शहरी जनजीवन का केहि झलकहरु क्यामेरा  कैद गर्न बाट म चुकिन 

नेवाः पुचःको आयोजनमा भएको नेपाल संम्वत ११३४ नयाँ वर्ष एवम नेवाः परिकार पर्व कार्यक्रमको विवरण

नेवाः पुचःको आयोजनमा भएको नेपाल संम्वत ११३४ नयाँ वर्ष एवम नेवाः परिकार पर्व कार्यक्रमको विवरण

 (Text and Photo courtsey by Pramod Shrestha)

सन २००२ मा स्थापना भएको “ईमेरेट्स नेवा पुच:” ले लामो समयको मौनता पछि दुबईमा नेपालको मौलिक सम्बत, राष्ट्रिय सम्बत नेपाल संवत ११३४ का उपलक्ष्यमा गत शुक्रबार ०८-११-२०१३ का दिन दुबईको जबिल पार्कमा शुभकामना आदानप्रदान गर्दै नेवाः लप्ते झ्व: भ्वय को आयोजना गरी मनाएको छ । शुभकामना आदान–प्रदान गर्ने र सो क्षेत्रमा रहेका नेपाली बिचमा भातृत्व विकास गर्ने उद्देश्यले आयोजित यो पहिलो कार्यक्रमको संयोजन तथा ब्यबस्थापन ईमिरेट्स नेवाः पुचःका वर्तमान अध्यक्ष श्री प्रमोद श्रेष्ठले गर्नुभएको थियो । 

नेपाल–संवत्, शंखधर–संवत् वा राघवदेव–संवत् प्रा. श्रीकृष्ण आचार्यबाट लिखित लेख

नेपाल–संवत्, शंखधर–संवत् वा राघवदेव–संवत् प्रा. श्रीकृष्ण आचार्यबाट लिखित लेख 
 

अक्टोबर २४, २००९ (कात्तिक ७, २०६६) मा नागरिक दैनिकमा प्रकाशित

मानदेव–संवत् अर्थात् पुरानो नेपाल–संवत् को प्रचलन बन्द भई नेपाल–संवत्को प्रचलन किन आरम्भ भयो, यो  कुरा रहस्यको गर्भमै छ । जुन समयमा यस संवत् को  प्रचलन आरम्भ भएको थियो, त्यतिबेलाको  नेपालको इतिहास पूर्णतः अज्ञात छ ।  

पछि–पछि भने किन हो, यस संवत्सँग शंखधरको नाम पनि जोडिन थालेको पाइन्छ । “शंखधर” शब्द संस्कृत शब्द हो । यसको अर्थ  हुन्छ – शंख हातमा लिएका । 
 

नेपालको राष्ट्रिय–अभिलेखालयमा ताडपत्रमा संस्कृत भाषामा लेखिएको “सुमतितन्त्र” नामक ज्योतिष–शास्त्रविषयक एउटा प्राचीन ग्रन्थ छ । यस ग्रन्थमा “ ... राजा शूद्रकदेवश्च वर्ष सप्ताविब्ध चाश्विनौ । शकराजा ततोपश्चात् वसुरन्ध्रकृतन्तथा” अर्थात् “यहाँ (नेपालमा) २४७ वर्षसम्म राजा शूद्रकदेवले चलाएको  संवत् चल्दछ, त्यसपछि ४९८ वर्षसम्म शक राजाले चलाएको  संवत् चलेको थियो” भन्ने उल्लेख छ । साथै यसै  ग्रन्थमा अर्को एक ठाउँमा “शकराज्याब्द ४९८, मानदेवस्य राज्याब्द ३०४” अर्थात् “यहाँ ४९८ वर्षसम्म शक–राज्याब्द र त्यसपछि ३०४ सम्म मानदेवको राज्याब्द चल्दछ” उल्लेख छ । यसबाट मानदेव–संवत् को  प्रचलन बन्द भई शकवर्ष ४९८ (वि.सं. ६३३) को कार्तिक–शुक्लप्रतिपदादेखि नयाँ  संवत् को उठान भएको थियो भन्ने  प्रमाणित हुन आएको छ ।  

Clicking while walking on the day of Bandha

Clicking while walking from my home at Kirtipur to my office at Singhdurbar on the day of Bandha by Baidhya faction of CPN-Maoist before CA Election of Mangsir 4, 2070

Nepals-samvat va Shankhadhara, Sakhwa : A collection of writings by several writers. Edited by Premshanti Tuladhar and Nareshbir Shakya for the New Year's Celebration Committee, Nepala-bhasha Mankah Khalah, NS 1127. A Review by Kamal P. Malla

Nepals-samvat va Shankhadhara, Sakhwa : A collection of writings by several writers. Edited by Premshanti Tuladhar and Nareshbir Shakya for the New Year's Celebration Committee, Nepala-bhasha Mankah Khalah, NS 1127.

A Review by Kamal P. Malla

In the last several decades, there has been little serious research on the tradition and historicity of Nepalasamvat. The latest volume, edited for the Nepal Bhasha Mankah Khalak New Year Celebrations Committee by Prem Shanti Tuladhar with Naresh Bir Shakya,.is not too clear about its editorial objectives. The editors do not specify their aims, nor do they give the sources, or dates of their publication.

Almost all the 61 pieces are old and dated, with hardly anything new to say. The arguments are weak, repetitive and feeble in logic. The strategic focus of the movement is in widening the day-to-day use of the Nepalese style calendar, both in personal life as well as in public life. Only usage can keep the calendar alive. If we don't use it in practice no amount of noise can revive it.

We don't know the name of the samvat when it was founded because it began to be called Nepalavatsara only since year 148, and its association with Shankhadhara was as late as year 811. There is no historical document earlier than the 19th-century Bhasa Vamsavalis, such as the one edited by Daniel Wright in 1877, compiled at the time of Bhimsen Thapa, that associate the epoch-era with Shankhadhara.

A Recent view on Nepal Samvat

A Recent view on Nepal Samvat

Dr. Kamal Prakash Malla

Dear Readers, 

I published one of the papers by Dr. Kamal Prakash Malla entitled The Relevance of Nepala-Samvat ( The link to this article is

http://rajshrestha2002.blogspot.com/2012/10/the-relevance-of-nepala-samvat.html .) in this blog on the eve of Nepal Samvat New year 1133. This paper was published in 1982 and in the last three decade little has been done in the field of research on Nepal Samvat and Shankhdhar. 

Here is  Dr. Malla's recent view on Nepal Samvat which has been expressed in a letter written by him to Dr. Bal Gopal Shrestha

For more clarification for the readers, I have also included the letter to me by him.

 - Raj Shrestha

Letter to me by Dr. Kamal Prakash Malla.

Raj Shrestha Bhaju,
 
It was no small surprise for me to notice that you posted my  paper on  the relevance of Nepala-samvat  published in 1982.  The paper represents  my early views.some of which need revisiting in the light of later findings and research done in the field.
 
In the last three decades  very little serious  work has been done in  this field..  The Newah Dey Dabu invited research proposals. The Government promised Rs 2 lakhs but no credible proposal was submitted.
 
I am sending you two texts which clarify where I stand on this issue. As everthing I want to say or have said is not contained in a single paper,  for the time being I am enclosing a letter I wrote to a
colleague on  a draft he sent me for comments.
 
Since 1980  I have written scores of  letters to students,  researchers, colleagues and authors who wanted me to review what they have written. This critical role is not visible,  Nor. Is it  acknowledged
 
If I have some more time I will sort out the correspondence files and post some of them in my web page is not elegant, but you can find some samples of such letters and comments..
 
Enclosed Is the  second half  of my comments on a book on Nelpala-samvat edited by Prem Shanti Tuladhar and Nareshbir Shakya. They  compiled.  " 22 best essays written by  Nepali scholars" and a
bibliography on Nepal-samvat compiled by Sugata Ratna Sindhurakar.  It  was  publiished by the New Year Celebrations Committee, NS 1130. I will search  for  the first half  and if I can trace it I will post it.
 
The texts don't have diacritics marks because I am not sure whether  your web site can load diacritics.
 
Sincerely,
   

Kamal P. Malla
California
USA..

Nepals-samvat va Shankhadhara, Sakhwa : A collection of writings by several writers. Edited by Premshanti Tuladhar and Nareshbir Shakya for the New Year's Celebration Committee, Nepala-bhasha Mankah Khalah, NS 1127.

A Review by Kamal P. Malla

In the last several decades, there has been little serious research on the tradition and historicity of Nepalasamvat. The latest volume, edited for the Nepal Bhasha Mankah Khalak New Year Celebrations Committee by Prem Shanti Tuladhar with Naresh Bir Shakya,.is not too clear about its editorial objectives. The editors do not specify their aims, nor do they give the sources, or dates of their publication.

Almost all the 61 pieces are old and dated, with hardly anything new to say. The arguments are weak, repetitive and feeble in logic. The strategic focus of the movement is in widening the day-to-day use of the Nepalese style calendar, both in personal life as well as in public life. Only usage can keep the calendar alive. If we don't use it in practice no amount of noise can revive it.

We don't know the name of the samvat when it was founded because it began to be called Nepalavatsara only since year 148, and its association with Shankhadhara was as late as year 811. There is no historical document earlier than the 19th-century Bhasa Vamsavalis, such as the one edited by Daniel Wright in 1877, compiled at the time of Bhimsen Thapa, that associate the epoch-era with Shankhadhara.

नेपाल संवत ११३४ न्हूदँ कुन्हु वसन्तपुर लागाया छुं किपा त

नेपाल संवत ११३४ न्हूदँ कुन्हु वसन्तपुर लागाया छुं किपा त  

नेपाः देया हे नामं पलिस्था जूया हलिमय् च्वंगु छगु हे छगु जक संवत नेपाल संवतया न्हूदँ क्यंगु दिं थनया वसन्तपुरय् थीथी ज्याझ्वः न्ह्याका न्हूदँ हनेगु ज्या जूल ।

ख तुं नेवाः तयेगु बस्ती दूगु थाय थासय् जक मखु विदेश न गन नेवाः दु अन नं न्हूदँ हनेगु ज्या जूगु दु ।

येँ या वसन्तपुर लागाय् चाहिला बलय् या छुं किपा त थन ब्वयागु दु ।

कीपू नं सतुंग पाखे वना बलय् लँय् ववँ कयागु छुं किपात

कीपू नं सतुंग पाखे वना बलय् लँय् ववँ कयागु छुं किपात

सतुंगल नेवाः तयसं बसोबास याना वया च्वंगु छगु पुलागुं बस्ती खः । नेवाः तयेगु पुलागुं बस्ती जुया न अन ल, ध, लँ यागु बांलाक्क व्यवस्था धासा जूया च्वंगु खने मदु ।

पुलागुं बस्तीया पुलागु पह ल्यंका न अन नेवाः तयेगु जीवनस्तर थकाय कथं विकास न अनिवार्य हे जूल । स्थानीय समस्या सिवें देयात न्हूगु संविधान दयेके मागु थौं या आवश्यकताय् थुगु काठमाडौं निर्वाचन क्षेत्र नं. १० अन्तर्गतलागु थ्व लागाय् धासा थनया हे स्थानीय उम्मेदवार भाजु रमेशचन्द्र प्रधान सङघीय समाजवादी पार्टीं दंगु दु ।

स्वन्ति नखः या छन्हू न्ह्यो जनबहाः, वंघ, न्हूसतक, असं बजाया छुँ किपात

स्वन्ति नखः या छन्हू न्ह्यो जनबहाः, वंघ, न्हूसतक, असं बजाया छुँ किपात 

तिहारको पूर्व सन्ध्यामा काठमाडौं जनबहाल, ईन्द्रचोक, नयाँसडक र असन बजारमा देखिएको रौनक

नेपाल संवत् र दीपावली

नेपाल संवत् र दीपावली 
सविता प्रसाईं सापकोटा

Source : http://www.newsofnepal.com/bichar/2013/11/19572/

तिहार सबै नेपालीको अति नै मन पर्ने पर्व हो। यसै समयमा, नेपाली संस्कृतिको अमिट छाप भएको साथै नेपाली माटोमा नै जन्मिएको ‘नेपाल संवत्’ धूमधामसँग मनाउने तयारी पनि सँगसँगै चलिरहेको छ। नेपालमा प्राप्त ऐतिहासिक प्रमाणहरूमा शक संवत्, मानदेव संवत्, नेपाल संवत्, विक्रम संवत्, कलियुग संवत्, लक्ष्मण संवत् आदिको उल्लेख पाइन्छ। नेपालको वर्तमान चलनचल्तीको राष्ट्रिय संवत् उज्जैन (भारत) का राजा विक्रमादित्यले शत्रुलाई परास्त गरेको घटनाको स्मरणस्वरूप इ.पू. ५७ देखि शुरु गरेको हो। यो संवत्लाई प्रारम्भमा कृतवर्ष, मालव संवत्का नामले सम्बोधन गरिन्थ्यो। त्यस्तै शक संवत् पनि भारतीय शासक कनिष्कले विदेशीहरूलाई भारतीय भूमिबाट परास्त गरेकै गौरवपूर्ण घडीको सम्झनामा थालिएको मानिन्छ। यो संवत् सन् ७८ देखि शुरु भएको थियो। कलिगत संवत् धेरैजसो वंशावलीमा प्रयोग भएको पाइन्छ, जुन महाभारत युद्धभन्दा छ महिनाअगाडि शुरु भएको मानिन्छ। तर यो संवत्को प्रयोग वंशावली नै पिच्छे फरक छ। लिच्छविकालमा अंशुवर्माको समयदेखि यताका अभिलेखमा पाइने संवत् मानदेव द्वितीयले वि.सं. ६३३ तदनुसार शक सं. ४९८ र इ.सं. ५७६ मा शुरु गराएको मानिन्छ। सूमतितन्त्रअनुसार यसलाई ‘मानदेव संवत्’ भनिन्छ। प्राप्य प्रमाणअनुसार यो संवत् नेपालकै राजाले चलाएको प्रथम ऐतिहासिक संवत् हो। तर दुर्भाग्यवश लिच्छविकालपछि यो संवत्को प्रचलन अगाडि बढ्न सकेन। संवत् चलाउन कुनै ऐतिहासिक घटना घट्नु अनिवार्य मानिन्छ। यहाँ चर्चा गर्न लागेको विषय  ‘नेपाल संवत्’ वि.सं. ९३६ मा जन्मिएको हो। कीलहर्नले यसको प्रादुर्भाव इ.सं. ८७९ अक्टोबर २० तारिख बृहस्पतिबार जनाएका छन्। तर अन्य संवत् चलिरहेको अवस्थामा कुन् परिस्थितिमा अचानक यो नयाँ संवत् प्रारम्भ भयो भन्ने विषयमा आजसम्म पनि स्पष्टरूपमा निक्र्योल गर्न सकिएको छैन।