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View User Profile View User Postings cornelluniversity Please log in to subscribe to cornelluniversity's postings. Posted on 04-02-16 2:31 PM     Reply [Subscribe]

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Ghantaghar renovation smile emoticon ‘घन्टाघरको समय हेरेर धेरैपटक धोका खाइसकें,’ त्रि–चन्द्र क्याम्पसका प्रोफेसर रमेश शर्माले भने, ‘हिजोआज त मैले घन्टाघरपट्टि आँखा लगाउनै छाडिसकें ।’ २२ वर्षदेखि त्रि–चन्द्र क्याम्पसमा अध्यापनरत प्रोफेसर शर्माले सुनाए, ‘सुरुताका क्याम्पसमा पढाउँदा घन्टाघरको समय हेरेर कक्षाको समय निर्धारण गथ्र्यौं । पुरानै हुँदै गएर हो या किन कहिलेकाहीं त तीन दिनसम्म घडी चल्दैन ।’IMG_0441 नेपालकै पहिलो घन्टाघर भूकम्पपछि त झन् धेरै बिग्रने गरेको छ । ‘अहिले पनि मेरो घडीअनुसार घन्टाघरको समय मिलिरहेको छैन । घडीले १० मिनेट ढिला देखाइरहेको छ । अनि के हेर्नु घन्टाघरको घडी ?’ त्रि–चन्द्र क्याम्पसमै अध्ययनरत रेणु पाण्डेले दुःखेसो पोखिन् । दुई÷तीन वर्षपहिले घन्टाघरको घडीलाई नै आधार बनाएर क्याम्पसको घन्टी बज्ने गरे पनि हिजोआज घन्टाघरको घडी हेरिसकेपछि पुनः एकपटक नाडी घडी हेरेरमात्र प्रोफेसरले कक्षा छाड्ने बताइन्छ । ‘पूर्वतर्फ घडीले सही समय देखाउँदा पश्चिमतर्फको बिग्रिरहेको हुन्छ । उत्तरतर्फ समय सही हुँदा दक्षिणका घडी बन्द भएको हुन्छ । खै, घन्टाघरको घडीले देखाएको समय हेरेपछि नाडीघडीमा एकपटक हेर्छु अनि मात्र ढुक्क हुन्छु,’ प्रोफेसर सुवास आर्चायले भने । घन्टाघरसँगै रहेको नेपाली जामे मस्जिद व्यवस्थापन समिति अध्यक्ष महम्मदिन मुस्लिमको गुनासो छ, ‘पहिले घन्टाघरको घडीले देखाउने समयअनुसार नै नमाजको अजान (प्रार्थनाका लागि जम्मा हुन दिइने सूचना) हुन्थ्यो । घडीले देखाउने समयमा कहिले त एक घन्टाको फरक हुन थालेपछि हामीले मस्जिदमै घडी व्यवस्था गर्यौं । एकताका घन्टाघरको घडीअनुसार मद्रसा, स्लामिया, स्कुलमा खाजा खाने घन्टी बज्ने गथ्र्यो । IMG_0417 किन बिग्रिरहन्छ घन्टाघरको घडी ? २७ वर्षदेखि घन्टाघर मर्मत सम्भारको जिम्मा लिएका गणेश सापकोटाका अनुसार घन्टाघरको संरचना सय वर्षभन्दा पुरानो भएकाले यसमा जडान गरिएका फलाम तथा पित्तलका सामान खिया लागेर भाँच्चिन थालिसकेका छन् । कतिपय सामान कामै नलाग्ने गरी बिग्रिसकेका छन् । ती सामानले पहिलेजस्तो काम गर्न छाडेकाले घन्टाघरको घडी बिग्रिरहन्छ । घन्टाघर त्रि–चन्द्र क्याम्पसको हाताभित्रै रहेका कारण क्याम्पस प्रशासनले रेखदेख गर्दै आएको छ । उसले पर्याप्त खर्च गरेर घन्टाघर मर्मतसम्भार गर्न सकेको छैन । मर्मत सम्भारका लागि क्याम्पसले काठमाडौं महानगरपालिका र पुरातत्व विभागसँग सहकार्य गर्न खोजे पनि उनीरूले चासो देखाएनन् । गोरखा भूकम्पमा चार दिनसम्म घडी चलेन । भूकम्पले घडी सञ्चालनका लागि काम गर्ने चार सय केजी र ६ सय केजीका दुई वेट बिग्रेको थियो । ती वेट बनाउन करिब १८ हजार रुपैयाँ लागेको सापकोटाले बताए । IMG_0379 भूकम्पपछि घन्टाघरको घडी दैनिकजसो बिग्रने गरेको छ । घडी चलाउने पार्टपुर्जा कमजोर भएपछि नट फुस्किरहने हुनाले यस्तो भएको सापकोटाको भनाइ छ । ‘घडीमा जडान गरिने फलामे सामान नेपालमै पाइँदैन,’ सापकोटाले भने, ‘बाहिरबाट सामान झिकाएर घडी बनाउन तयार कोही छैनन् । कुनै पुर्जा तारले बाँधेर अड्काएको छु । कुनै गेरवाला साइकल बनाउने सामानले अड्काएर जसोतसो घडी सञ्चालनमा छ ।’ चैत १५ गतेको हावाहुरीका कारण पश्चिमतर्फको घडीको सिसा टुक्राटुक्रा पारेको सापकोटाले जानकारी दिए । उनले पाँच दिन लगाएर सिसा फेरेको बताए । यसअघि २०४५ सालमा आएको हावाहुरीले घन्टाघरको सिसा फुटाएको थियो । IMG_0410कसरी सञ्चालान हुन्छ घन्टाघरको घडी ? घन्टाघरको घडी सञ्चालनका लागि फलामे पार्टपुर्जामा मोबिल र ग्रिलको प्रयोग गरिएको छ । पहिले–पहिले महिनामा एकपटक घडीमा दम दिँदा हुन्थ्यो भने हिजोआज सातामै दुई पटकसम्म दम दिनुपर्छ । दम दिन कम्तीमा तीनजना मानिस आवश्यक पर्ने सापकोटाले बताए । काठमाडौं महानगरपालिका प्रवक्ता ज्ञानेन्द्र कार्कीका अनुसार घन्टाघर त्रि–चन्द्र क्याम्पस परिसरभित्रै रहेकाले त्यसको रेखदेख र संरक्षण उसैले गर्नुपर्छ । तर, घन्टाघर मर्मत–सम्भार र पार्टपुजा परिवर्तनका लागि आवश्यक बजेट महानगरपालिकाले दिँदै आएको उनले बताए । गत वर्ष सार्क सम्मेलन हुँदा घन्टाघरको रंगरोगन गर्न महानगरपालिले नै बजेट उपलब्ध गराएको थियो । यसैगरी, पुरातत्व विभाग निर्देशक भेषनायण दाहालका भन्छन्, ‘घन्टाघर पुरातत्व विभागमातहतकै धरोहर हो । तर, पुनःनिर्माण प्राधिकरण गठनलगत्तै विभागले त्यतातिर ध्यान दिनेछ ।’ IMG_0366 त्रि–चन्द्र क्याम्पस प्रशासन के भन्छ ? दैनिकजसो तीन-चार घन्टा घडी बिग्रन्छ । घडी मर्मत सम्भार गर्ने विज्ञ नभेटिएपछि त्रि–चन्द्र क्याम्पसकै इलेक्ट्रिसियन गणेश सापकोेटालाई घन्टाघर मर्मत र रेखदेख गर्ने जिम्मेवारी दिइएको छ । त्यतिबेलादेखि नै घन्टाघरका सम्पूर्ण काम क्याम्पसले गर्दै आएको त्रि–चन्द्र क्याम्पस प्रमुख हरि थपलियाले दुःखेसो पोखे । प्रमुख थपलियाले घन्टाघर क्याम्पस हाताभित्र रहेकाले यसको सम्पूर्ण जिम्मेवारी क्याम्पसमाथि थोपर्दा राज्यले क्याम्पसमाथि अन्याय गरेको छ । In Treta yuga one finds Ikshavaku dynasty ruling in Ayodhya, being the place where the  cultural centre of the Aryas seems to have shifted. Bhagiratha, Ambarisha, Dilip, Raghu, Aja at the  helm with Dasharathi Rama being hailed as maya-ada-puruYaao<ama, ideal person ruling with righteousness and  indicating that the divine intent and purpose allotted to him was filled with the destruction of the  arrogant Kshatriyas and it is now his task to establish morality and ethical correctness and propriety.  The transitional period ends with spread over of Arya kings ruling the entire area from the Bihar in the  north to the Gujarat in the west. During this period there was greater cohesion between the Arya and  non-Aryasthere being a confluence of social, cultural and religious beliefs and faiths of both Aryas and  non-Arya people. Therefore, it is said that in ~otayauga, Qama- existed only on three limbs (the supreme Prime  existence, the stern Cosmic law, and initiation and austerity).  In Dvapara era there was greater infusion of non-Arya elements, and in spite of Rama's efforts  to curb their influence in society, righteousness, morality and ethical standards increased in subsequent  Dvapara yuga. Pauravas were dominant in this yuga, re-establishing their hold in the area around  Sarasvati and Yamuna with a later descendent Kuru performing a great sacrifice at Prayag, with clear  divisions as Kurukshetra (cultivated land) and Kurujangala, (the uncultivated land). Prateep,  Shantanu, Bhishma, Dhritarashtra and Pandu were the other prominent persons in this line. In the  concluding period of Dvapara yuga one sees the internecine conflict between the Kauravas and  Pandavas, culminating in the war on the battlefields of Kurukshetra.  In Dvapara yuga Krishna played an important part as pUNaa-vatar not only in the rivalry between  Pandavas and Kauravas but also a divine descent come to re-establish righteousness and destroy  unrighteous forces of Darkness. He proposed re-introduction of the principles of Varnashrma, the  classification of the society according to gauNa and kma-. But his efforts did not seem to have succeeded,  having to behave as a human and performing actions as a human being would do, leaving a simple and  righteous man like Balarama question his deeds and he having to point out the lengthening shadow of  Kalifalling on the society. When Uttanka Bhargava proceeded to curse him for having failed to act like  divine person, fulfilling the divine intent and purpose, he was obliged to explain that he had to behave  like a human being in his human form. Krishna's performance of his actions with pronounced human bias and inclination in spite of the conscious awareness of his divine essence created confusion and  mystified even the best of the intellectuals like Bhishma, Drona, Asahvattma, Sanjaya and Uttanka and  even as it did his own brother and part manifestation of the same divine essence, let alone ignorantof his  divine essence by persons like Kamsa, Jarasandha, Kalayavana, Paundraka, Shrugala, Shishupala,  Karna who were born obscure to any divine effulgence.  The obscurity of Qama- as the perennial principles made Krishna remind Arjuna the ancient  Varnashrma, classification according to attributes and work performed which he had established earlier  and which had become obscured and disintegrated to a class system based on the family in which one  was born. Therefore, in Wapr yauga, Qama- existed only on two limbs, requiring Krishna having to descend again,  establishing himself in Prakriti to re-establish Qama-. His role being seen as divine intervention in the  struggle between the forces of Light and those of Darkness, destroying the unrighteous ones and  establishing the righteousness back in the world. His influence on the people and the society, therefore,  was so ingrained that it came to be believed that Kali yuga could not make its presence felt so long as he  was alive, casting its shadow on the society and the thoughts and actions of the people.  In Kali yuga the Varnashrma, became furthered disintegrated from classification according to  attributes and work performed to a class system based on the family in which one was born. Therefore,  Krishna : A study based on Mahabharata 15 View/Share this post only

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