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शासकीय स्वरूप: लोकतन्त्र कि प्रयोग?

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शासकीय स्वरूपका विषयमा मुख्य राजनीतिक दलका बीचमा एकमत हुन सकिरहेको छैन। माओवादी दलले कार्यकारी अधिकारसहितको राष्ट्रपति हुनुपर्ने कुरामा जोड दिएको छ। नेपाली काङ्ग्रेसले संसदीय प्रणालीलाई नै केही सुधार गरेर आलङ्कारिक राष्ट्रपति राख्नुपर्ने बताएको छ। नेकपा एमालेले जनताबाट प्रत्यक्ष निर्वाचित सरकारप्रमुख हुनुपर्ने भन्दै आएको छ। संविधानसभामा प्रतिनिधित्व गर्ने दलहरूको गणितीय हिसाब गर्ने हो भने बहुसङ्ख्यक सभासद्ले जनताको प्रत्यक्ष मतबाट राष्ट्रप्रमुख वा सरकारप्रमुखको व्यवस्था हुनुपर्ने भनेर जोड दिएका छन्। संविधाननिर्माणका क्रममा शासकीय स्वरूपका विषयमा मतविभाजन भएमा प्रत्यक्ष निर्वाचनबाट कार्यकारीप्रमुख चयन हुने स्पष्ट देखिन्छ। संसदीय व्यवस्थाको करिब दुई दशकलामो अभ्यासका क्रममा मौसम–परिवर्तनसँगै सरकारको परिवर्तन भइरहेको अवस्थाबाट मुक्त हुने वैकल्पिक रोजाइका रूपमा प्रत्यक्ष निर्वाचित नेतृत्वको चयन उपयुक्त हुने भनिए तापनि यस्तो निर्णय नेपालका सन्दर्भमा अपरिपक्व, अदूरदर्शी र अव्यावहारिक हुने निश्चित छ।

नेतृत्वमा राजनीतिक दलबाहिरका व्यक्तिलाई पनि प्रतिस्पर्धामा सहभागी गराउन खोजिएको देखिन्छ। यस कार्यले राजनीतिक दलले गर्दै आएको नेतृत्वमा अब गैरराजनीतिक व्यक्तिको पनि समान पहुँच हुन सक्ने कुरालाई स्वीकार गरेको छ। यसरी राजनीतिक दलले नै गैरराजनीतिक व्यक्तिको नेतृत्वलाई सहजै सरकारका नीतिनिर्माण र निर्णयमा ल्याउन गरिएको प्रयासलाई अब बन्ने संविधानमै उल्लेख गर्न खोज्नु गैरराजनीतिक व्यक्तिहरूका लागि सराहनीय कार्य भए तापनि राजनीतिकर्मीका लागि भने चुनौतिको विषय हुनसक्छ। दलीय राजनीतिको संस्कार व्यक्तिविशेषमा रूपान्तरण हुँदा राजनीतिक दललाई शक्तिका रूपमा हेर्दै आएको अवस्थामा ह्रास आउँछ। जनताको राजनीतिक दलप्रतिको विश्‍वास घट्नु भनेको समग्र लोकतान्त्रिक पद्धतिमा नै प्रश्नचिह्न लगाउनु हो, अथवा दलगत समूहको निर्णयप्रक्रियालाई बेवास्ता गरेर कुनै एक व्यक्तिले गरेको निर्णयप्रक्रियालाई प्रोत्साहन गर्नु हो।

अर्कातिर विश्‍वराजनीतमा बढ्दै गएको महँगो चुनावी प्रतिस्पर्धाको लहर नेपाली राजनीतिमा पनि नभित्रिएला भन्न सकिँदैन। आजको सूचना र सञ्चारको विस्तारले गर्दा चुनावी मैदानमा उत्रिने कुनै पनि राजनीतिक दल वा स्वतन्त्र प्रतिस्स्पर्धीले सञ्चारमाध्यम (रेडियो, टेलिभिजन, पत्रपत्रिका) तथा प्रचारप्रसारका अन्य सामग्रीको सहयोग लिनुपर्ने हुन्छ। त्यसो नगरेमा उम्मेदवारले मतदातासँग आफ्ना विचार राख्न सक्ने अवस्था हुँदैन। उम्मेदवारले कुनै पनि सञ्चारका माध्यमहरू चाहेर वा नचाहेर पनि प्रयोग गर्नुपर्ने बाध्यता हुन्छ। यसरी मतदातासमक्ष आफ्ना विचार राख्न र उनीहरूका कुरा सुन्न पनि उम्मेदवारले समाचारमाध्यमको सहयोग लिनुपर्ने हुन्छ। स्वतन्त्र वा राजनीतिक दलको जुनसुकै उम्मेदवारले समाचारमाध्यमको प्रयोग गर्दा ठूलो मात्रामा विज्ञापन तथा प्रचारप्रसारका सामग्री तयार गर्नुपर्दछ। त्यस्तो सामग्री तयार गर्न धेरै जनधनको परिचालन हुन्छ। यसका लागि वर्तमानमा निर्वाचनका क्रममा खर्च हुँदै आएको रकमभन्दा कैयौँ गुणा बढी रकमको आवश्यकता पर्दछ। आजका राजनीतिक दलको निर्वाचन आयोगमा प्रस्तुत आयव्यय–विवरणलाई केलाउने हो भने पनि त्यो रकम ज्यादै न्यून हुन आउँछ। त्यस्तो न्यून आयबाट कुनै पनि उम्मेदवारले निर्वाचनमा सहभागी हुन नसक्ने मात्र होइन, आवश्यक प्रचारप्रसारको अभावमा मतदाताहरू योग्य नेतृत्व चयन गर्नसमेत असक्षम हुन्छन्।

नेपालको राजनीतिक संस्कार अन्य विकसित मुलुकको तुलनामा फरक किसिमको छ। त्यसैले ‘यो शासकीय प्रणाली फलानो मुलुकमा सफल भयो, त्यसकारण नेपालमा पनि सफल हुन्छ’ भन्न सकिने आधार हुँदैन। नेपालमा दुईचारवटा राजनीतिक दलहरू बिचमात्र प्रतिस्पर्धा हुँदैन। निर्वाचन आयोगको अभिलेखमा ८० भन्दा बढी राजनीतिक दलहरू छन्। विगत वर्षहरूमा क्षेत्रीय राजनीतिक मधेसवादी दलहरू सरकारको गठन र विघटनका क्रममा चोइटिदै गएको अवस्थालाई विश्लेषण गर्ने हो भने राजनीतिक दलहरूको सङ्ख्या अझ बढ्ने सम्भावना देखिन्छ। यसरी व्यक्ति–व्यक्तिबीचको टकराव, महत्वाकाङ्क्षा र पदलोलुपताले सङ्कुचन र विघटन हुने संस्कृतिको प्रतिनिधित्व गर्दछ। जनताद्वारा प्रत्यक्ष निर्वाचित राष्ट्रप्रमुख वा सरकारप्रमुख हुने प्रावधान बनाइए राजनीतिक दलसँग आबद्ध व्यक्ति वा स्वतन्त्र व्यक्तिसमेत उम्मेदवार बन्न सक्छ। यसरी एक पदमा धेरै व्यक्तिको निर्वाचन गराउनुपर्ने बाध्यता र निर्वाचित व्यक्तिले समग्र नागरिकको प्रतिनिधित्व गर्नुपर्ने अवस्थाले गर्दा निर्वाचन पटकपटक गर्नुपर्ने हुन्छ। धेरै चरणमा हुने निर्वाचनले सक्षम र योग्य व्यक्तिलाई नै चयन गर्न मद्धत गर्छ भन्न सकिँदैन, बरू यसले राष्ट्रको अथाह धनराशीको क्षयचाहिँ गर्छ। निर्वाचन गराइरहनुपर्ने अवस्थाले नेपालको विकास–योजनाको धेरै बजेट निर्वाचनकै लागि खर्चिनु पर्ने हुन्छ। दलीय वा स्वतन्त्र उम्मेदवारले पटकपटकको निर्वाचनमा धेरै रकम खर्च गर्नुपर्ने पनि हुन्छ। यसका लागि राजनीतिक दल वा स्वतन्त्र उम्मेदवारले विगतमा खर्च हुँदै आएको रकमभन्दा धेरै बढी रकम सङ्कलन गर्नुपर्ने हुन्छ। रकम सङ्कलन गर्दा गैरराजनीतिक समूहहरूसँग सहकार्य र सहमतिसमेत गर्नुपर्ने हुन्छ। राजनीतिक उद्देश्य पूरा गर्न गरिने कालोबजारी, तस्करी र घुसखोरी जस्ता गैरराजनीतिक कार्यहरूले खुला प्रतिस्पर्धाको राजनीतिमा मद्दत पु¥याउँदैन, राजनीतिक दलको भूमिकाको निर्धारण गैरराजनीतिक शक्तिको हातमा पु¥याउँछ र त्यस्तो शक्तिको सहयोगमा बन्ने सरकारले तय गर्ने नीति, नियम, कानुन तथा निर्णयमा नकारात्मक असर पर्दछ। नेपालको राजनीति दलगत प्रतिस्पर्धामा नगई समूहगत वा कुनै अराजनीतिक उद्देश्य पूर्ति गर्ने दबाब समूहका हातमा पर्ने पनि सम्भावना हुन्छ।

लोकतन्त्र सबै नागरिकको समान हक, अधिकार र अवसरका लागि भनिए पनि देशैभरि प्रत्यक्ष निर्वाचनद्वारा कुनै व्यक्ति छानिनुपर्ने अवस्थामा उम्मेदवारका लागि ठूलो धनराशीको आवश्यकता पर्छ तर रकम सङ्कलन गर्न नसक्ने व्यक्तिले आवश्यक धनराशी जुटाउन नसकेकै कारणले निर्वाचनमा उम्मेदवार बन्न सक्तैन। यसले समाजमा ‘राजनीति हुनेखानेका निम्ति हो’ भन्ने नकारात्मक सन्देश दिन्छ।

निर्वाचनमा उम्मेदवार दलीय रूपको भए पनि निर्वाचनचाहिँ व्यक्तिविशेषमा केन्द्रित हुन्छ। किनभने मुलुकको हितका लागि अलोकप्रिय निर्णय गर्नुपर्ने अवस्थामा पनि मतदाताहरूलाई खुसी पार्न उम्मेदवारहरू लोकप्रिय हुनका लागि मुलुकको अहित हुने निर्णय गर्न सक्छन्। राजनीतिकर्मीमा सामाजिक उत्तरदायित्व बहन गर्नुभन्दा सस्तो लोकप्रियताका लागि कार्य गर्ने संस्कार विकास हुन्छ। यस क्रममा आमसञ्चारका माध्यमको प्रमुख भूमिका रहन्छ। जनहितको कार्य गर्नेभन्दा पनि सञ्चारगृह धाउने संस्कृतिको विकास हुन्छ। राजनीतिमा अराजनीतिक भूमिका बढ्दै जान्छ र नागरिकको मुद्दा राजनीतिक पार्टीले उठान गर्न नसकी त्यसलाई अराजनीतिक समूहले नियन्त्रण गर्दछ। जनतासँग प्रत्यक्ष सरोकार राख्ने सवालमा गैरराजनीतिक समूहको दबाब भएमा त्यहाँ दबाब समूहको बढी स्वार्थ लुक्ने हुँदा अनावश्यक मुद्दाले बढी र आवश्यक मुद्दाले कम महत्व पाउने संस्कृतिको विकास हुन्छ।

थोरै अवधिमा भएको लोकतान्त्रिक अभ्यास र खुला प्रतिस्पर्धाको राजनीतिक संस्कारको जग बसिनसकेको अवस्थामा क्षणिक लक्ष्यपूर्तिका लागि गरिने प्रतिस्पर्धामा पार्टीको भूमिका घटाएर एकल व्यक्तिको नेतृत्वलाई बढावा दिने प्रणालीले निरङ्कुश अधिनायकवादतर्फ उन्मुख गराउनेछ।

नेपालमा नेता वा दलहरूले अधिनायकवादी चरित्रबाट उन्मुक्ति पाइसकेका छैनन्। केही दलका नेताहरू निरङ्कुशतावादी सिद्धान्तबाट दीक्षित भएका छन् र लोकतान्त्रिक देखिने धेरै दलहरूमा पनि अधिनायकवादी सोच भएकाहरूको उपस्थिति देखिन्छ। नेपाली समाजमा राजतन्त्रको भूमिका अझै रहनुपर्छ भन्ने मान्यताका आधारमा नै लोकतन्त्रका पक्षधर राजनीतिक दलहरूले केही वर्षअगाडिसम्म पनि संवैधानिक राजतन्त्रलाई स्वीकारेका हुन्। अधिनायकवादी नेताहरूलेचाहिँ जनताको समर्थन पाएर नेतृत्वदायी भूमिका पूरा गर्ने प्रयास गरे पनि पुरानो सोच र मान्यतालाई आफू अनुकूल पुनरावृत्ति गर्न सक्छन्। सबै दलमा नयाँ पुस्तालाई नयाँ सोचका साथ नेतृत्व सुम्पने साहस कसैले देखाउन सकेको छैन। क्षणिक लाभको कल्पना गरेर नेतृत्वचयनका विषयमा जथाभावी निर्णय गर्ने दलहरूको संस्कारले त्रास र अनिश्चित वातावरणको सिर्जना गर्न सक्ने पनि देखिन्छ।

मुलुकले सङ्घीय ढाँचाको खाका कोर्न लागेको छ। सङ्घीयतालाई व्यवहारमा उतार्न भौगोलिक सीमारेखा कोरेर मात्र पुग्दैन। शासकीय स्वरूपको जिम्मेवारी प्रत्येक प्रान्त वा राज्यमा सुम्पनुपर्दछ। प्रत्यक्ष निर्वाचित नेतृत्वले केन्द्रीय शासनप्रणालीलाई मद्दत गर्दछ। एक व्यक्ति नेतृत्वको शासनव्यवस्थाले सङ्घीय राजनीतिलाई मद्दत गर्दैन। व्यक्तिविशेषको नेतृत्वमा सरकार बन्ने भएकाले व्यक्तिले आफूमा भएको अधिकार प्रत्यायोजन गरेर सबै राज्यलाई सुदृढ बनाउँछ भन्न सकिँदैन।

नयाँ संविधानमा जनताबाट प्रत्यक्ष निर्वाचित राष्ट्रप्रमुख वा सरकारप्रमुखको व्यवस्था गर्ने कि नगर्ने भन्ने कुराभन्दा निर्वाचनप्रणालीलाई कसरी व्यावहारिक बनाउने, नीतिनिर्णयको विषय अन्य समूह वा शक्तिमा कसरी जान नदिने र लोकतान्त्रिक मूल्यमान्यतालाई कसरी स्थापित गर्ने भन्ने विषय नै प्रमुख बनाइनु पर्दछ। यस कार्यका लागि नयाँ–नयाँ प्रणाली र व्यवस्था स्थापित गर्ने र प्रयोगभूमि बनाउन खोज्ने गर्नुभन्दा नागरिकको त्याग र बलिदानबाट प्राप्त भएको लोकतन्त्र र बहुलवादलाई कुनै व्यक्ति वा पार्टीको क्षणिक स्वार्थका कारण फेरि पनि विलय हुन नदिनेतर्फ सोच्नुपर्ने बेला भएको छ।

Statues had better go to Museum

– Eak Prashad Duwadi

Recently, the government of Nepal (GoN) decided to pluck king Tribhuvan Shah’s statue from Shahid Gate (formerly Shahid Smarak) and to mount it at the Narayanhiti Museum. The logic behind this is that king Tribhuvan’s input in fighting against Ranarchy was not as much significant as that of the four martyrs, namely Dharma Bhakta Mathema, Dasarath Chanda, Shukraraj Shastri and Gangalal Shrestha. In fact, these four Prajaparisad leaders sacrificed themselves for people’s freedom from the Rana autocrats rather than kneeling down for their petty interests.

That raised hackles among a section of public and pro-monarch politicians who term the move an “offensive that downplays the role of Shah in bringing democracy in the country”. But the Supreme Court of Nepal ordered the government not to implement its decision to remove late King Tribhuvan’s statue from Shahid Gate in Kathmandu (Nepalnews.com). The order followed a writ petition filed by advocates Kamalesh Dwibedi and Gulab Bista who argued that the then government headed by B.P Koirala had declared the late King a ‘martyr’ for his fight against Rana oligarchy.

So, even if he did not have any share in the anti-Rana movement, he certainly maintained a say in the agreement so as to restore the long-lost prominence of Shahs. This victory, which placed him at the helm, lent him enough ground to get himself portrayed as a veteran pro-democratic monarch.

The history of Shahidgate is also not less interesting as it was constructed after 1960 by late king Mahendra. Initially, it was Shahid Smarak. He reportedly asked the builders to make it in such a way that he could pass through it on the Elephant’s back while rambling in the capital as there were only few vehicular movements. Since he introduced Panchayat system deposing the first-elected PM BP Koirala, he perhaps wanted to amplify his father’s glory by keeping the latter’s statue on the top of all four great martyrs in the Shahid Smarak. Some years later, the passage was blocked, and sideways were made on both sides. Guards were appointed to protect it and newly-elected PMs often used to go there to show their reverence to the heroes of Nepal. Mainly after the dawn of republicanism, political leaders hardly make homage to this place. The once revered place appears to have been deserted these days.

Some historians say King Tribhuvan, though updated rarely by the freedom fighters about their secret movements against Rana oligarchy, had shown sympathy to the then political leaders. B P Koirala nods, “What is true is in 1950-51 movement the king (Tribhuvan) showed his solidarity to the people although it is not clear whether he had really become pro-people or just an opportunist” (268). Madan Bhandari, a strident critic of Shahs in Nepal, purports that the claims about Tribhuvan’s anti-Rana activism are just hoaxes fabricated by his successors to portray the monarchy’s positive image (300).

Circumstances show that as the head of the state he was a signatory to the decision of giving capital punishment to the four patriots. Sympathizers accord this to his compulsion to work at Ranas’ gunpoints. When the movement led by Nepali Congress was in peak, he quit the palace along with all his family members (except a grandson — Gyanendra Shah) seeking asylum in India. Many take this as a wise action for intensifying pressures ton Ranas. Others deem it a mere escape from is ambiguous position of loyalty between the Ranas and the people.

He returned to the country only after the trilateral agreement between the monarchy, the Ranas and the Nepali Congress, with restored powers and Mohan Shasher’s premiership. No one of his family members was killed in the revolution. Neither did his family have to abdicate the throne. So, even if he did not have any share in the anti-Rana movement, he certainly maintained a say in the agreement so as to restore the long-lost prominence of Shahs. This victory, which placed him at the helm, lent him enough ground to get himself portrayed as a veteran pro-democratic monarch.

Those who think that Tribhuvan also contributed a lot in ensuring peoples’ freedom ask, “Did not he peril his throne to abolish Ranas? If Tom, Dick, Harry can be martyrs now just dying in clashes for personal matters, or being killed in road accidents or even being shot while watching the protest from out of their window, then, apparently, king Tribhuvan did more than that.” Because of these sentiments, they have padlocked the Shahidgate now displaying a banner that denounces the GoN’s recent decision.

Yet, there are others, particularly young generations, who do not want to debate whether king Tribhuvan’s contribution to bring democracy in Nepal is equal to that of those four great souls or not. Because fierce tongue wars are being ensued presently in Nepal, what they think is keeping statues at different corners, and sometimes in the roads, is not wise. Most probably, it was appropriate in ancient times and medieval periods when there were no books, archives, photography and videos. However, now there are many such media which have unlimited archives about almost everything and every movers and shakers. Moreover, there are museums where antiques are preserved.

Therefore, not only the statue of Tribhuvan but also other statues have to be removed from the highways and the crossings so as to make smooth traffics. Erecting statues by blocking or dividing the roads is quite unpractical in the present context. Still the big question is: what does the GoN’s stand on over ten thousand new martyrs? Are they like the FOUR?

Works Cited

Bhandari, Madan. “Rajtantra nai Janata ra Rastaka Shatru Hun [Monarchy’s the enemy of Nepali and Nepal].” Thaps, Soorya. Nepalma Rajtantra ra Dalharu bich Sangharsha [Rows between Monarchy and Political Parties in Nepal]. Kathmandu: Navayug, 2005. 297-330.

Koirala, B P. “Rajtantra le Gatisil Samajko Netritva Garna Sakdaina [ Monarchy cannot lead the developed society].” Thapa, Soorya. Nepalma Rajtantra ra Dalharu bich Sangharsha [Rows between Monarchy and Political Parties in Nepal]. Kathmandu: Navayug, 2005. 251-278.

Nepalnews.com. SC stays decision to remove King Tribhuvan’s statue from Shahid Gate. 10 January 22012. <http://www.nepalnews.com/home/index.php/news/2/15894-sc-stays-decision-to-remove-king-tribhuvans-statue-from-shahid-gate.html>.

Being Locally Useful

Editorial

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आस्तिक दर्शन अनुसार संसारको उत्पत्ति

– रामचन्द्र पौडेल

आस्तिक दशर्नले मूलपुरुष स्थायी मान्छ । किनभने यसको उत्पत्ति छैन र विनास पनि छैन । यो सनातन प्रकृतिभन्दा पृथक र सर्वव्यापी पनि छ । विस्तृत यो संसारमा बीजरूप पुरूष जीवात्मा बन्छ । अनन्त अन्तस्करणका सम्बन्धले अनन्त बन्छ, । जडत्व यद्वा सक्रिय त्रिगुणात्मक प्रकृति र पुरुषका रूपमा परमात्मा तत्व बन्दा शुद्ध चेतन निष्क्रिय भएर ज्ञान स्वरुपमा परिणत हुन्छ । सत्व, रज, तम मूल प्रकृतिका तीन गुण हुन्छन् जो कुनै समय विशेषमा साम्यावस्थामा रहेका हुन्छन् र कुनै बेला विषम अवस्थामा । जब तीनै गुणका गुण साम्यवस्थामा हुन्छन् त्यो प्रलयावस्थामा कहलिन्छ र मूल प्रकृति र पुरुषबाहेक यस बेला अरु केही पनि हुँदैन । फेरि प्रकृतिमा संयोग हुनथाल्दा तिनै गुणमा न्यूनाधिकता हुन थाल्छ र प्रथमत: सत्वगुणको प्रधानताबाट महतत्व अथवा बुद्धि तत्वको उत्पत्ति हुन्छ । बुद्धितत्वमा रजोगुणको प्रबलताले अहंकारको उत्पत्ति गराउँछ र अहंकारमा जब तमो गुणको प्रावल्य सुरु हुन्छ अनि शब्द, स्पर्श,रूप, रस र गन्ध गरी पाँचवटा सूक्ष्म तन्मात्रा उत्पत्ति हुन्छन् । तमो गुणको अत्यधिक वृद्धि हुन्छ अनि यिनै सूक्ष्म तन्मात्राबाट पञ्च स्थूलभूत अर्थात् आकाश, वायु, अग्नि, जल र पृथ्वीको उत्पत्ति हुन्छ । यी पञ्‍चमहाभूत र तीनका न्यूनाधिक सहकार्यबाट थरिथरिका स्थावर, जङ्गम सृष्टि हुन थाल्छन् किनकि प्रकृतिका सत्व, रज र तमोगुण भिन्नभिन्न स्वभावका भए पनि यिनीहरू सधैँ एकसाथ रहन्छन् र यिनीहरूकै न्यूनाधिक संयोगबाट नै संसारको सृष्टि हुन्छ । जसरी तेल, बत्ती र दीयोको तीन कुरा पृथक् पृथक् छन्, यिनैको संयोजबाट बलेको दीयोको ज्योतिले अन्धकारलाई हटाएर सृष्टिलाई उज्यालो गराउँछ, त्यसै गरी यी तीन गुणले पनि सृष्टि गर्छन् । विश्‍वका सबै मानिस र जीवहरू पृथकपृथक देखिनु उनै परमात्माको देन हो भनेर विद्वान्हरूले स्वीकार गर्दै आएका छन् । श्रीमद्भागवतमा भगवान्ले आफ्नो योगमाया अर्थात् प्रकृतिरूपी उपादान कारणका सहायताले यस संसारको निर्माण गरेको विसद् वर्णन छ । संसारको निर्माणको पहिलो अवस्थामा ब्रह्म एक्लै थियो, त्यसलाई देख्ने कुनै जीव विशेष थिएन, त्यति बेला उसले हेर्न खोज्यो तर उसले केही पनि देखेन अनि ईश्वरले ‘‘एकोऽहं बहुस्याम’ अर्थात् एक छु अनेक हुन्छु भन्ने भावनाबाट प्रेरित भएर त्रिगुणामयी मायाको सृष्टिा ग¥यो । अनि ईश्वरले आफ्नो अंशलाई पुरुषमा परिणत गराएर मायामा आफ्नो रेतस् (विर्य) लाई प्रवेश गरी चैतन्यलाई उत्पन्न गरायो । त्यस चैतन्यबाट सत्व रज र तम उत्पन्‍न भए । सात्विक अहंकारबाट मनेन्द्रियको अधिष्ठाता देवता उत्पन्न भए । राजस अहंकारबाट दशेन्द्रिय (वाक्—पाणि—पाद—पायु—उपस्थ) पाँच कर्मेन्द्रिय, चक्षु—रसना—घ्राण—त्वक्—श्रोत्र) पाँच ज्ञानेन्द्रिय उत्पन्न भए । तामसबाट पञ्चमहाभूत (पृथ्वी—जल—तेज—वायु—आकाश) उत्पन्न भए ।

शतपथ ब्राह्मण तथा पुराणहरूमा उल्लेखभए अनुसार जलामय संसारबाट एउटा ब्रह्माण्डको उत्पत्ति भयो, त्यस ब्रह्माण्डबाट चतुर्मुखी ब्रह्मा उत्पन्‍न भए । उनले धेरै वर्षसम्म भगवान्को तपस्या गरे । ब्रह्माका तपस्याबाट खुशी भएका परमपिता ईश्वरले प्रजासृष्टिका लागि ब्रह्मालाई आज्ञा दिए । फलस्वरुप ब्रह्माको दाहिने अंगबाट स्वयम्भू नाम गरेका पुरुष र बाया अंगबाट शतरुपा नाम गरेकी स्त्री पैदा भइन् । यी दुईका मिथुनी धर्मबाट सारा जीवको उत्पत्ति भएको भनाइ पाइन्छ । यो पूर्वीय मान्यता हो । यस्ता कुराहरू अधिकांश पुराणहरूमा पाइन्छन् ।

नासदीय सूक्तका अनुसार सृष्टिपूर्व संसार भनेको केही थिएन । सत्य—असत्य, चौध भुवन, केही पनि थिएनन् । जन्म–मृत्यृ र रात–दिन भन्ने पनि थिएन, तर एउटा निराकार परब्रह्म वायुविना पनि आफ्नो इच्छा अनुसार शेष थियो र त्यसबाहेक यस संसारमा अरू केही पनि थिएन । चारैतिर अज्ञानको अन्धकार थियो र शून्य थियो । यसै बखत त्यही परब्रह्म (आत्मतत्व) आफ्नो संकल्पशक्तिले प्रकटित भयो । त्यसपछि सृष्टि गर्ने कामना (ईच्छा) जाग्यो र मनको उत्पत्ति भयो जसलाई सिर्जना र संसारको आदिबीज मानिन्छ । त्रिकालदर्शी मुनिहरूले ब्रह्मको यो सबै सृष्टिविकारलाई असत्का रूपमा लिएका छन् । अब यहाँ प्रश्न उठ्छ—सृष्टिको त्यो रश्मि (किरण) कसरी विस्तारित भयो ? एकै पटक चर—अचरको सृष्टि भयो वा क्रमागत रूपमा भयो भन्ने प्रश्न उठ्नु स्वभाविकै हो । वास्तवमा सृष्टि बीजरूप भोक्ता (जीव) र भोग्य (सांसारिक पदार्थ) को दुई रूपमा सृष्टि भयो । यसरी कर्ता र कर्मको आविर्भाव भएको देखियो ।यथार्थमा सृष्टिविज्ञान दुर्बोध्य र दुरूह छ। यसको रहस्य कसैले पत्ता लगाउन सकेको छैन। यसबारे देवताहरूलाई थाहा छैन, किन भने उनीहहरू भौतिक पदार्थको सृष्टिभन्दा धेरैपछि आविर्भाव भएका हुन् । यहाँनेर के भन्नु युक्तिसङ्गत् हुन्छ भने यो सृष्टिचक्र जहाँबाट सञ्चालन भए पनि यसमा निरन्तरता रहेको हुन्छ। वास्तवमा यो सृष्टि उसैलाई ज्ञात हुन्छ जो संसारको नियामक र सर्वत्र व्याप्त छ।

यसरी सृष्टिको रहस्य, सृष्टिपूर्वको शून्य स्थिति तथा परब्रह्मको सर्वव्यापकता जस्ता पक्षहरूलाई चर्चामा ल्याउने नासदीय सूक्तलाई वैचारिक उचाइको चिन्तन भन्न सकिन्छ । यसमा जन्मपूर्व र मृत्युपश्चात्को रहस्यलाई समेत जान्न चाहने उत्कण्ठा छ । अन्ततो गत्वा सबै रहस्यलाई परब्रह्ममा पु¥याएर चिन्तनलाई निराकार तथा निर्गुण तत्वमा केन्द्रित बनाइएको छ । संसारभन्दा भिन्न परम तत्व (परब्रह्म) को परिकल्पना गरेर संसार नाशवान् तथा परब्रह्म नित्य छ भन्ने जुन दृष्टिकोण यहाँ पाइन्छ । त्यो आर्यहरूको आस्थागत भावनाको परिणाम हो । नाश हुने जीवनका लागि ‘तेरो—मेरो’ भन्ने विचार राख्न हुँदैन भन्ने वेदान्तमुखी शिक्षा—उपदेशलाई समेत् नासदीय सूक्तले स्पष्ट पारेको छ । त्यसकारण नासदीय सूक्त वैदिक साहित्यमा वैचारिक उचाई भएको सूक्त हो । यस सन्दर्भमा ‘नासदीय सूक्त’का केही उदाहरण तल दिइएका छन् ।

नासदासिन्नो सदासीत् तदानीं नासीत् रजो नो व्योमा परो यत् ।

किमवरीव: कुह कस्य शर्मन् अम्भ: किमासीतद् गहनं गभीरम् ।।

अर्थात् सृष्टिपूर्व महाप्रलयको समयमा न सत् थियो न त असत् नै । लोक र आकाशहरू पनि थिएनन् । परम पद भन्ने समेत थिएन । यो जगत्को आवरण पनि देखिएन । गहन जलप्रवाह पनि थियो कि थिएन सृष्टिपूर्व केही थिएन, अदृश्य रूपमा केवल परब्रह्म थियो । उसको इच्छा मात्रले विन्दू विस्फोट भयो र यस विस्फोटले सृजना आरम्भ ग¥यो । यो भनाई र ४३५ करोड वर्षका महानिशा पछि ग्याँसको पिण्डीकरण र पिण्ड विस्फोटपछि बनेका अनन्त पिण्डमा हुने रसायनिक प्र्रतिक्रियाबाट यो सृष्टि भएको हो भन्ने सङ्केतहरू पनि मिल्दाजुल्दा नै देखिन्छन् । यसरी ऋग्वेदको नासदीय सूक्तले पनि सृष्टिकोबारे चर्चा गरेको पाइन्छ ।

Dolmia’s Different Direction

– Kashiraj Pandey

A middle-aged woman, tall and tired, accompanied by a charming child steps down from an airliner that brings the majority of workers back home and some tourists to Kathmandu from the Middle East everyday around lunch time.

Everybody was in a hurry to reach their destination, some to their long missed family members and others to a hotel, most probably. Dolmia, a village lady, who had left home some ten years ago, now with her baby appeared so lonely and confused. The beautifying new set of garments and high-heeled shoes she wore made her look younger than her actual age. She was sitting with a boy in one of the far off rows of chairs that otherwise would be occupied only during the rush hour. She neither talked to anyone nor moved ahead towards immigration.

People came and went, passengers from around the globe, some from Bangkok, some from Beijing, and others from Delhi or Doha. Nothing touched her. Everyone looked at her and passed by.

“Mamma, Lit’s go”, says Mohammed who is visiting Nepal for the first time.

“See mamma… there”. The boy poking his mother points in the direction of all the other passengers waiting for their turn to be cleared by immigration.

“Wait for some time. I am wondering where to go”.

“Everyone has gone over there. I am hungry.”

“Okay. Here you go.”

Dolmia unzips her hand bag, takes out a packet of biscuits, and gives them to Mohammed. “Great”, expressed with a sense of happiness on finding some water saved from the flight, and a muffin. She gives them to her boy.

She stares at everyone who passes the arrival desk when everything around seems so alien to her.

“Dolmia Lama from Qatar” shouts the airline staff. Full of mirage, she wakes up.

“Yes, Yes. I am here.”

“Oh you have unclaimed baggage. Yours is the only one left from Flight 354. We were wondering what had happened to you. Please come and take your stuff. Two pieces, right?”

“Yes.”

Dolmia proceeds further, fills in the form, and passes through immigration. The man at the counter stares at them, verifying their documents; Mohammed, a very unlikely name to suit this Family of Dolmia. After official procedures, they walk down to the baggage claim, then to the customs counter, and then outside.

Fresh air and a natural life with all her people, people all alike, her own type.

Dolmia is very nostalgic. It’s a cool and chilly afternoon.

Dolmia and Mohammad on one side and a whole lot of people gazing at them on the other. Some were waiting to receive their own friends and relatives and others for the tourists. No one knew about Dolmia’s arrival today. Today, she is with Mohammad, her 6 year old child.

“Mohammed, your name is Mohan from today. You can call me by the same name, “mamma” but you will be addressed as Mohan. No one ever from now onwards will call you Mohammed.

“And Papa?”

“No. We will not meet him again and you will never remember that man. He will be forgotten.”

……

Dolmia was alone when she left Nepal. She had promised with Karma and two grown up girls that she would return soon with much affluence. She left this fantastic family with hope that one day she would return and pay off their loans and buy their own piece of land to build a home of their own. Her mission was to work in Qatar for three years as a caregiver.

All her life in Nepal, she was a good wife, a mother of two girls, and an honest member of the society. The poor economic condition of the family was responsible for sending her abroad. It was against her interest but the very usual trend of people in her village forced her to think of foreign employment.

After long and deep consideration, the family together took the decision that Dolmia would go to Qatar for three years while Karma would take care of the two girls in her absence. Karma, though he had never gone to school himself, was very devotional and dedicated to the prosperity of their children’s future. He raised the girls with full care — fed them well and sent them to school with appropriate amenities. Dolmia too would send money to the family, until she experienced a twist in her life.

Waiting outside the airport, where many taxi drivers ask her destination at minute intervals, Dolmia is speechless.

She talks to herself, “should I go to my own family, to relatives, or towards an unknown place to other people?”

Seeing his mother in a very confused state, Mohan speaks.

“Mamma, what are we waiting here for? Let’s go to meet my sisters. You said I have two lovely sisters waiting to see me, didn’t you?”

“Darling! Hold on. Let me think.”

“What mamma? What has happened to you today? I am so excited to meet and play with my sisters.”

“Mohan, my dear son, as I changed your name today, everything has changed. We are neither seeing Karma, nor your sisters. We should go to a hotel, to a place where no one knows us. A place where we two can have our own world, my space and Mohan’s space. A new place where you will play with me, and I with you. Something that we never had. ”

“Taxi…. taxi…. !” Shouts Dolmia.

“Take us to a moderate hotel, will you?”

“Rupees 1000, for the ride. I will drop you at a nice hotel with a very reasonable tariff.”

“Okay, let’s go.”

My Beijing Experience

-Jangab Chauhan

The last month of 2011 left esteemed reminiscence in my heart. In the chilling cold of December, I was heading to the People’s Republic of China as one of two-member delegate led by the Registrar of Kathmandu University, Professor Bhadra Man Tuladhar. The raison d’être of our visit was participation in Sixth Conference of Confucius Institute. For me, it was also an opportunity to have first-hand witnessing of the worlds’ second greatest economic power. This sojourn, however, was my second visit; during my first one in 2005, the country had not attained the record; it was striving and my visit was not official.

During the visit, I had reached Beijing while returning from Moscow by trans-Siberian railway, which runs through the great part of Russia, Mongolia and China. I had been cordially welcomed in the quarter of China Radio International (CRI) by my friend Kamal Lamsal, whom I had known since my student life in USSR. The experience that I had shared about my trans-Siberian journey and China stay in CRI Nepali program is so vivid that it reverberates like yesterday’s episode. After having seen the grand view of eastern civilizations such as The Great Wall, ancient palaces and museums of Ming and Qing dynasties, Beijing Temple of Heaven, grand structure of Tiananmen Square, Badachu Park for five days I had travelled back to Hong Kong. It was during September. It was during this journey, I had got an opportunity to feel the grandeur of People’s Republic of China via rail journey – both the high and plain land – from northern to southern border.

I was impressed by the Chinese people’s sense of discipline in work-force, love for the nation, respect for language and culture. What would happen in such a huge country and consequently in the world if the people went anarchic! Even thinking of any undisciplined spark brings chill to the bone. Thanks to the visionary leadership and disciplined citizens of the People’s Republic of China for making the country a centre of worlds’ attraction and attention.

Coincidently, a year after my visit i.e., in 2006 Confucius Institute was established in the name of 6^th century BC Chinese thinker and social philosopher.

Confucius is an indexical figure in Chinese tradition and belief. Based on the foundation of respect for ancestors and love for family, Confucius postulated on indispensability of family as the base of ideal state. Philosophizing further, his notions express ethical concern – do not behave with others which you do not anticipate from them. I realized that this simple sounding but very ethical and grave practice stands as golden rule for the Chinese people. Confucianism in this sense is humanism of Chinese tradition. The same of ethicality can also be observed in Confucius’s preference for exemplary governance. He would regard orders unnecessary and un-pragmatic if the leaders appropriately take in tow. Indeed, decoding underlying intelligence of the philosopher’s sense of shame would impart very evocative sense.

From among many issues discussed in the conference, the précis I have drawn is that the People’s Republic of China has been in commendable direction. So, Confucius cannot only be linchpin of Chinese people; he is the cultural pillar of the world.

Confucius Institute in Kathmandu University with the co-operation of Hebei University, for us, is the matter of both happiness and pride. We wish for very active and productive presence of an institution that reminds of such a great person in Kathmandu University.

While writing these paragraphs, I recall the concluding remarks of Dr. Hao Ping, Vice-Minister of education minster and executive member of the Council of the Confucius Institute Headquarters:

“Do wholeheartedly whatever you do.

… This gathering is a forum for diverse cultural experience.

… Confucius Institute not only belongs to the Republic of China; it is the common heritage of the world.”

[Translated from Nepali by Khagendra Acharya]

Editorial

Nepalis are experiencing one of the most volatile times in history waiting for stability and sustainability of commonsense. Common citizens see the present in view of the gradual dilapidation of the age-old structure of unity and shared identities. For some, the moment is not for indifference because indifference would cost little or more, now or later. For others this is not the time to act an ostrich as if nothing is happening around.

And, in the chaotic time like today people would expect some healing ideas from one of the supposedly anxious groups of people — the intellectuals. But, do we have intellectuals to devise ways to rescue the nation out of the mire of uncertainties? Does their anxiety involve the fate of the majority who are caught in the dilemma between optimism and pessimism?

Time entrusts intellectuals with the responsibility to generate hope and optimism. Let us reflect on these questions: What will we do if the society and institutions we lead fail to attract and satisfy the aspirations of young people? How many aspiring youths are prepared to take us as role models for tomorrow? Let us start to think if we can help, at least in part, ensure that the country will still build up to accommodate our good expectations.

A Visit to Madam Curie Museum

– Dipak Subedi

On October 8, 2011, I got an opportunity to visit the house in which Madame Curie, one of the greatest scientists of 20^th century, was born. The house is in 16 Freta street in the old town of Warsaw, the capital city of Poland. It has been turned to a museum in her name.

The museum possesses good collection of letters and photographs which remind us of the life of a great genius in science. I had a great desire to visit the place when I read her biography written by Beverly Birch. Although Curie spent most of her life in France, it was Warsaw where she inherited a desire to devote her life in science. In the museum, we can see her writing desk, inkpot, ruler and even her spectacles case. The physics practical instruments which her father had collected and were very important in stimulating a lifelong interest in science in little Curie’s mind are now preserved in this museum. Another important aspect of the museum is that it also depicts photographs and documents about the life of her Husband Pierre Curie and her daughter Irene curie, who are also great scientists and Nobel laureates. I found that the story of the life and achievement of Madam Curie has inspired thousands of scientists around the world.

The house in 16 Freta Street in the old Town of Warsaw where Marie Curie was born.

The place where the museum is situated is a unique place with exhilarating beauty of nature. Just behind the Freta street there is gentle slope leading to the bank of Vistula river which is flowing majestically dividing the historic Warsaw city. This is a lovely place.

Curie was born in this house on November 7, 1867. There is simple plaque beside the door of this house which proudly announces the date of her birth. Her father was a Professor of physics and her mother was a teacher in a school. Marie had a great impression from her father from her early life. She was grown up in an academic environment. Her teachers remembered her as an extraordinary student even at her early years in school. At that time girls were not allowed to enter university and hence she had to go to France for higher studies. She had to work very hard for about seven years in a remote town in Poland to collect money to go abroad for study. Her intense desire to study science was fulfilled when she could get admission in a university in Paris.

Curie recalled her happiness of the first day at the university saying that this was one of the happiest days in her life. She proved herself as one of the best students of the university few months after her arrival and after few years as one of the greatest scientists of her time. She became world famous for her discovery of radium with her husband and was awarded the 1903 Nobel prize for Physics. She again received the Nobel prize in Chemistry in 1911. This has been a rare achievement. Madame Curie could have become one of the wealthiest persons in the world because of her discovery of the most precious element radium but she did not use her discovery for her personal benefit. She gave all the radium which she had separated by her four years of hard work with her husband to research laboratories for the benefit of mankind. It is said that when she herself needed some radium later for her own research, she did not have enough money to buy it and had to go to the USA in a fund raising program. It was a great irony.

She was not only a great scientist but also a very kind-hearted person. During the First World War, she along with her daughter served as a volunteer health worker with hundreds of mobile X-ray units built by herself. It is believed that thousands of wounded soldiers in the battlefield had undergone X-ray in her machine and were treated by Curie herself. It is surprising to know that she was working in the battlefield in addition to her regular lectures in the university.

I regard the place where Marie Curie was born as one of the holy places for those who love science and want to devote their life in the service of humankind.