बिसे नगर्चीको बयान

मालिक !

म यो गोरखा राज्यमा

अढाई सय वर्षपछि बौलाएँ ।

मेरो टाउको फनफनी घुमिरहेछ

जमिन आकाशतिर

आकाश जमिनतिर भइरहेछ

आँखा तिर्मिरतिर्मिर भएर

हजुरको शिर दसवटा देखिरहेछु

खोइ मेरो पैताला कहाँनिर छ ?

कहाँनिर छ बिसे नगर्ची ?

मालिक !

म बौलाएँ ।

मैले त महाराजको सेवा गर्नुपर्ने

इतिहासको रक्षा गर्न

यो गोरखकालीको पाउ छोएर

नुनको सोझो हुनुपर्ने

अढाई सय वर्षपछि आज के भयो मलाई ?

यो बिसेलाई दशा लाग्यो मालिक !

म बौलाएँ ।

नाथे मेरी स्वास्नी न हो मारिएकी

नाथे मेरी छोरी न हो बलात्कृत भएकी

नाथे यो बिसेको झुप्रो न हो जलाइएको

यतिमै यो बिसे उप|mनुपर्ने ? थुइक्क बिसे ... ।

म बौलाएँ मालिक !

म बौलाएँ ।

मेरो हात भाँचियो

अब म हजुरका भारदारहरूलाई लवेदा सिउन सक्दिनँ

नर्सिङ्गा फुक्न/सनाई बजाउन

अथवा कुनै मङ्गलगान वा मृत्युगीत गाउन सक्दिनँ

मेरो खुट्टा भाँचियो

अब म हजुरको राज्यको पहरा गर्न सक्दिनँ

मेरो दिमागै ठीकमा छैन

अब म ठिक्कले बोल्न सक्दिनँ

मालिक ! म बौलाएँ ।

मालिक !

यो गोरखा राज्यअघि उभिएका

हिजोका ती अग्ला अग्ला पहाडहरू

आज कसरी यस्तरी होचाहोचा भए ?

हिजोका ती सग्ला र कल्कलाउँदा यहाँका मानिसहरू

आज कसरी यस्तरी खुनी र कुरूप भए ?

यो दरौँदी किन उल्टो बगेको देख्छु ?

यो दरबारै किन खण्डहरजस्तो देख्छु ?

म बौलाएँ मालिक ! म बौलाएँ ।

मालिक !

हजुरको तरबारले टाउको काट्छ कि फूल ?

भ्रममा परेँ म

हजुरको बन्दुकले विचार ढाल्छ कि मान्छे ?

भ्रममा परेँ म

यस राज्यलाई प्रजाले बनायो कि राजाले ?

भ्रममा परेँ म

अढाई सय वर्षदेखि म तपाईंसमक्ष छु मालिक !

म कसरी आतङ्ककारी हुनसक्छु ?

म केवल बौलाएँ मालिक !

बौलाएँ ।

हो, मैले मालिकको दिव्योपदेश पालन गरिनँ हुँला

रक्सी खाएर

यो देश मैले पनि आर्जेको हुँ भनेँ हुँला

भानुभक्त बाजेको गीत र मेरो सियो बराबर हो भनेँ हुँला

मैले सिएका सुकिला लुगा ओढेकाहरूलाई

मेरो नाङ्गो आङ देखाएँ हुँला

बौलाएपछि मैले मेरै भगवान्लाई पनि गाली गरेँ हुँला

मालिक !

मान्छे बौलाएपछि आफैँसित पनि निहुँ खोज्दोरहेछ

अढाई सय वर्षदेखि मैले तुनेका थाङ्नामा हुर्केका

मेरा दरसन्तानहरू कहाँकहाँ पुगे ?

मैले खोज्न चाहेँ हुँला

मेरा औँलामा खोपिएका छ्यान्द्रा र बगेका रगतहरूले मलाई उक्सायो

तरबारले आर्जेको मुलुकभन्दा

मैले धागोले उनेको मुलुक विशाल ठानेँ हुँला

मालिक !

यस माटोको इतिहाससँगै म हजुरको राष्ट्रमा छु

म कसरी अराष्ट्रिय हुन सक्छु ?

म साँच्चै बौलाएँ मालिक !

साँच्चै बौलाएँ ।

मेरो टाउको फनफनी घुमिरहेछ

जमिन आकाशतिर

आकाश जमिनतिर भइरहेछ

आँखा तिर्मिरतिर्मिर भएर

हजुरको शिर दसवटा देखिरहेछु

खोइ मेरो पैताला कहाँनिर छ ?

कहाँनिर छ बिसे नगर्ची ?

मालिक ! म बौलाएँ ।

यो कविताको प्रसंग सुने देखिन नै यसलाई पुरै पढ्न बडो छटपटी भैराख्या थ्यो । धन्यवाद ह्युस्टनजी ।

...


श्रवण मुकारुङ को यो कबिता मैले कान्?तिपुर मा पो पढेको जस्?तो ला को थियो....

Srikant..

Great stuff. Very moving.

बौलाएको बिसे नगर्ची र हाम्रा शासक


गुणराज लुइँटेल

- मालिक !
म यो गोरखा राज्यमा

अढाइसय वर्षपछि बौलाएँ ।

मेरो टाउको फनफनी घुमिरहेछ

जमिन आकाशतिर

आकाश जमिनतिर भइरहेछ

आँखा तिर्मिरतिर्मिर भएर

हजुरको शिर दसवटा देखिरहेछु...

यस वर्षको राष्ट्रिय कविता महोत्सवमा अहिलेका भर्भराउँदा कवि श्रवण मुकारुङको 'बिसे नगर्चीको बयान' लाई पाठ गर्न थालेपछि नेपाल राजकीय प्रज्ञा प्रतिष्ठानको प्रेक्षालय तालीले गुञ्जायमान भएको छ । गोरखा राज्यको एकीकरणका निम्ति राजा पृथ्वीनारायणलाई सहयोग गर्ने उनै बिसे नगर्ची नयाँ अवतार बनेर आएका छन् कवि श्रवणको कवितामा । र मुलुकको अहिलेको अवस्थामा आइपुगेपछि उनले आफू बौलाएको सगर्व घोषणा गरेका छन् । उनका आँखा तिर्मिराएका छन् र मालिकका गर्धनमाथि दसवटा शिर पलाएको देख्दैछन् ।

बौलाएको मानिसले सत्य बोल्छ । बिसे बौलाए यहाँ । त्यसबेला जनतालाई सुनेर काम गर्ने मालिकले अहिले आफ्नो कार्यशैली परिवर्तन गरेकोमा उनी बौलाएका छन् । जनता बौलाउनुपर्ने अवस्थामा पुर्?याउने सत्ताका मालिकहरूको कर्मले बिसेहरूलाई यस्तै नियतिमा पुर्?याउँछ ।

माघ १९ पछि मुलुक एउटा दुःखद प्रयोगतर्फ प्रवेश गरेको छ । राजा र जनताबीचको सम्बन्धमा एउटा भयानक खाडल र अपूरणीय रिक्तता पैदा गरेको छ । जनताका प्रतिनिधिले गर्न सकेनन् भनी आफैं अग्रसर राजाको यो प्रयोग पनि असफल भइसकेको छ । कवि श्रवणको बिसे नगर्चीले घोषणा गरिसक्यो- 'म यो गोरखा राज्यमा अढाइसय वर्षपछि बौलाएँ ।'

राजनीतिक पार्टीका नेताहरू भ्रष्ट र अक्षम भए भनी मुलुकको राजनीतिमा २०३६ सालअघि नै अस्ताएका वयोवृद्ध नेताहरू डा. तुलसी गिरी र कीर्तिनिधि विष्टलाई फेरि सत्तामा ल्याएर समाधान दिन खोजिएको छ । तर यस किसिमको सत्ताको प्रयोग जतिजति लामो समयसम्म हुन्छ, समाधान पनि उतिउति नै टाढा हुँदै जान्छ ।

प्रजातन्त्रकालका नेताहरू ज्यादै भ्रष्ट किन देखिए भने त्यहाँ पारदर्शिता थियो । एउटा-एउटा मुद्दामा संसद्को सार्वजनिक लेखा समितिमा नेताहरू, उच्च प्रशासकहरू र निणर्ायक तहलाई ल्याएर र्?याखर्?याख पारिन्थ्यो । त्यहाँ प्रेसको उपस्थिति पनि हुन्थ्यो । धेरैलाई ती खबर पढ्दा मुलुक पूरै भ्रष्टाचारमा डुबिसकेको महसुस हुन्थ्यो । सांसदले लिएको सुविधा, औषधि खर्च, पेन्सनआदिको चर्को विरोध भएपछि त्यसलाई पुनरावलोकन गर्नुपर्ने अवस्थामा त्यतिबेला सरकार पुगेको थियो ।

अहिलेको अपारदर्शी र अंकुशहीन सरकारका उपाध्यक्षहरूले घर मर्मतका लागि भनेरमात्रै मुलुकको सीमित बजेटबाट लाखौं रुपैयाँ लिएका छन् । प्रथम उपाध्यक्ष डा. गिरीको भान्सा मर्मतका लागि ९ लाख १० हजार खर्च भएको छ । उनको विशेष भत्ता महिनाको ७५ हजार रुपैयाँ छ । उनको घरभाडामात्रै मुलुकले प्रतिमहिना ६० हजार रुपैयाँ तिर्नु परेको छ । अर्का उपाध्यक्ष विष्टलाई घर मर्मतकै लागि भनेर १० लाख रुपैयाँ दिनुपरेको छ । उनीहरूलाई मुलुकका समस्या समाधानका निम्तिभन्दा पनि तिनको घर मर्मत गर्ने अवसर पूर्तिका निम्ति सरकारमा मौका दिइएको भान हुन्छ । गाउँ-गाउँबाट लखेटिएर राजधानी आएका व्यक्तिहरू गास, बास र कपासका निम्ति धर्ना दिँदा सुरक्षा निकायबाट प्रताडित भएका छन् । यस्तो अवस्थामा संविधान विपरीत नियुक्त उपाध्यक्षहरूले राज्य कोषबाट जथभावी रकम बुझ्दा बिसे नगर्ची बौलाउँदैन ?

प्रजातन्त्रको विकल्प खोज्दा त्योभन्दा बढी प्रजातन्त्र नभई निरंकुशतन्त्र दिएपछि समाधान प्राप्त हुन सक्दैन । हिजोको देश र माटो सुहाउँदो भनिएको अपारदर्शी पञ्चायती प्रजातन्त्रमा जति देशको

ब्रह्मलूट कहिल्यै भएन । जनताको शक्ति बढेको देखि नसक्ने वर्गले फेरि आफ्ना तिनै पुराना दिन फर्काउन प्रजातन्त्रका दुर्गुण देखाएर त्यसलाई समाप्त पार्न ताक पर्खिबसेको देखियो ।

नेपाल एकीकरणयता मुलुकको शासनमा प्रजातन्त्रले १५/१६ वर्षभन्दा बढी समय पाएको छैन । बाँकी समय राजा र राणाहरूकै प्रत्यक्षा शासनमा यो मुलुक शासित छ । 'राजाले तीन वर्षमात्र मागेका हुन्, त्यति पनि नदिने' भन्ने तर्क शासन निकटस्थहरूले गर्दै आएका छन् । पञ्चायतका ३० वर्षमा मुलुकलाई विकासको चुलीमा पुर्?याउन कसले रोकेको थियो ? किन भएन विकास ? राजालाई देखाउन छट्टुहरूले बाँझा खेतहरूलाई रातारात नक्कली काउली बारीमा रूपान्तरण गरेकोजस्तो विकास नदेखिएको हो र ? अहिले भर्खरै त्यसको नौलो संस्करण दोहामा आयोजना भएको प्रमोट नेपालमा पनि देखियो ।

जहिले पनि राजालाई सक्रिय हुन उक्साएर जनताबाट अलगथलग रहेको वर्गले यो मुलुकमाथि शासन गर्न चाहेको देखिन्छ । कतैबाट बाधा विरोध नहुने गरी निरंकुश ढंगले शासनमा बसेर राजाका नाममा शासन गर्न पाए तिनलाई सहज लाग्छ । दोषजति राजाका शिरमा राखिदियो फाइदा जति आफूले लियो गर्न पाइन्छ । चुनावमा जानु नपर्ने, जनतालाई सुन्नु नपर्ने र आफूलाई मन लागेजस्तो शासन गर्न पाइने अवस्था त्यसैका निम्ति सिर्जना गर्न खोजिएको छ । यसले अन्ततः बेफाइदा राजालाई नै हुने हो, राजाको नाम भजाएर शासन गर्नेहरू त भोलि अर्को ताकमा भइहाल्छन् ।

अहिले मुलुकको द्वन्द्व समाधान गरेरभन्दा चर्काएर बढ्ता फाइदा लिन पाइन्छ । केही घन्टा हेलिकोप्टर उडाएर बढाइने घन्टाको कमिसन केही समययता चल्दै आएको पनि सुनिन्छ । गरिब जनताको सुरक्ष्ााका नाममा खरिद गरिने सुरक्षा सामग्रीबाट लाभ लिने वर्ग पनि छँदैछ । तिनलाई मुलुकको समस्या समाधान भएरभन्दा नभएर नै फाइदा छ । यदि मुलुकका समस्या समाधान गर्नेपट्ट िध्यान थियो भने माघ १९ पछि कति काम भयो ? सबैले अनुभव गरेकै कुरा हो । अन्यथा द्वन्द्वको समाधानभन्दा नागरिक अधिकार कुण्ठित गर्ने र शासनलाई आफू अनुकूल मात्र पार्ने काम हुने थिएन ।

राजा पृथ्वीनारायणले यो मुलुकको एकीकरण गर्दा मुलुकको भावनात्मक एकीकरण पनि सोचेको हुनुपर्छ । यो मुलुक राजाहरूको मात्र आर्जन होइन सबै जनता मिलेर बनाएको मुलुक हो भन्ने भावनाको विकास गराउन सकिएको छैन । त्यसैले त श्रवणको कवितामा प्रकट भएर बिसे नगर्ची घोषणा गर्छ-

मालिक !

मान्छे बौलाएपछि आफैँसित पनि निहुँ खोज्दोरहेछ

अढाइसय वर्षदेखि मैले तुनेका थाङ्नामा हुर्केका

मेरा दरसन्तानहरू कहाँकहाँ पुगे ?

मैले खोज्न चाहेँ हुँला

मेरा औंलामा खोपिएका छ्यान्द्रा बगेका

रगतहरूले मलाई उक्सायो

तरबारले आर्जेको मुलुकभन्दा

मैले धागोले उनेको मुलुक विशाल ठानेँ हुँला ।

मालिक !

यस बाटोको इतिहाससँगै म हजुरको राष्ट्रमा छु

म कसरी अराष्ट्रिय हुन सक्छु ?

म साँच्चै बोलाएँ मालिक !

साँच्चै बौलाएँ...

Some poets really draw the true picture of the situation. This POEM speaks the TRUTH.

-----
OK

A quiet poet, Sarwan-ji says the most stirring things with the fewest words.
The poem is fiercely alive with humanity, humility, passion and heartfelt anger.

A truly remarkable achievement!!

oohi
ashu

I thought it was a true poem.

Nothing has been lost in translation.

Oh What a expression ! What a revelation !


जदौ

Beautiful!

Hits you where it matters. But will the almighty give 'ek nazar' yesto ma? Will their chamche and bhai bhardar even let these true reflection pierce thru to the iron gate?

Hmmmmmmmmmmmmmm...

IndisGuise:)

कवि श्रवण मुकारुङ
- http://www.blog.com.np/nepali/?p=55#more-55

:)

Dear Ashu,

I am shocked to notice that you've decided to like this poem despite its failure to meet several of your "standards". At present, I am acutely aware of the following:

(1) First, the poem does not pass the test of fuzziness of which you are so strong an advocate. For example, the poem gives concrete numbers such as "since 250 years", "seeing your 10-heads" AND does not say, "since the last few years", "seeing your n-heads where n>=1". You cannot deny that the poem is unequivocal in its message. Everybody understands what the poet is trying to say. The metaphor of the "10-head" is not there because the poet is a fan of the metric system or because the maalik is 10 times more intelligent than the ordinary Bise. Bise learned this symbol from the Ramayan TV serial although he was never allowed to watch it legally. Also, Bise does not say, "Hajur, you are a player. And compared to others, you have a clearer and stronger message since Feb 1. Depending on which direction the wind will blow, I will decide whether or not to continue sewing clothes for your courtesyless courtiers." Also, Bise openly defies his maalik, and you (more than anybody else) know that the maalik "is an honourable man". How can Bise write such ungrateful words to such a great player whose only pious goal is to maximize his current utility considering all the options he has available at this time while simultaneously acknowledging that he is also faced with severe resource constraints and thereby may obtain local maxima instead of the global one ultimately forcing him to satisfice rather than optimize. In short, the poem is bleak and black. It is definitely not as gray as you would have really wished.


(2) Also, the poet seems just an intellectual and romantic living in the world of abstract ideas. This should not be tolerable by an efficiency/profit/success-oriented thinker like you. What has Mukarung accomplished by writing this poem? Just talk, nothing else. He has not broken anyone's head or burnt any house? In conclusion, he has not taken any action himself and this does not/should not suit your action-oriented strategies.

(3) You wrote "a truly remarkable achievement" at the end. Perhaps the poem would have been much more valuable and significant if the poet had written it in English - the language for securing jobs and success. But Mukarung -perhaps a country bumpkin could not dare to write in English leaving this opportunity for anglophile intellectuals like us. Let us seize it!!

Xanthippe,

Your comment greatly raises the level of witticism on Sajha;
I greatly enjoyed reading it.
Thank you.

That said, let's clear up a few misconceptions, shall we?

I do NOT "know that the maalik "is an honourable man".
I have NEVER said anything like that.
Please quote me accurately, and do NOT put words in my mouth.

Broadly, I am interested in understanding the answers to these questions: With the maalik doing this and that since Oct 2002, why haven't the Nepali janataharu rallied around the political parties to fight for their share of democracy? And what could be done to make the Nepali janata rally around for democracy?

My answer to the first question is: To most janata, it appears that the netas' corrupt ways are more vividly imprinted on their minds than the maalik's errant ways (which are, supported by long-entrenched institutional mechanisms). Few Nepalis, at this point, appear interested to fight for democracy if that means getting GPK et al back in the saddle again.

Meantime, compared to the muddle coming out of political parties, the king's message -- however wrong -- appears to be clearer to most people in these confusing times when people seek comfort in the familiar. [This is like, to use an analogy, blue-collar workers in America voting for Bush -- just because he's got a simple, clear message -- even when Bush's policies end up hurting those very workers' interests the most!]

My answer to the second question is: It's time for democrats like you and me to WREST the definition of democracy from these netas (who are unwilling to leave the stage, and who have become liabilities in the fight for democracy), and start creating and crafting coherent, credible and personal stories about democracy, and then take those messages to the janata in our own small ways. This is why, merely chanting, text-book style, that parties make up the lifeblood of democracy and that they ought to be respected is not going to get anyone's attention for long in Nepal at this stage.

Of course, in the spirit of free and frank discussion, BOTH my answers are fully OPEN to criticisms and further comments, though I won't be around Sajha for a long time from July 1 onward.

******


You write:

"What has Mukarung accomplished by writing this poem?"

He's a poet.
He expressed his opinions through a poem.
Something about the way he expressed his thoughts touched me -- a Nepali.
Can I not express my heartfelt joy at that?
At any rate, let's just say that the heart has its reasons for liking the poem that
reason knows not of.

Maybe his poem will be history by next week. But for a brief shining moment, he
brought a lot of things in focus to sharpen the fight for democracy. For that, I
celebrate the poem. [Incidentally, non-democratic regimes do seem to produce of fiercely independent poets and writers: I am thinking of big names such as Joseph Brodsky, Czeslaw Milosz, Wislawa Symborska, Vaclav Havel, etc]

As a so-called "efficiency/profit/success-oriented thinker" (truth be told, my life is a lot more complicated than this easy characterisation, but never mind), I do remain angry that Mukarung rarely gets paid anything for his songs and poems, and that his is often
a lonely battle against those who do not pay him for his thoughts, poems and songs.

Mukarung remains an EXPLOITED Nepali poet -- a fact he himself admits readily in private conversations.

oohi
ashu

>>>>I do NOT "know that the maalik "is an honourable man".
>>>>I have NEVER said anything like that.
>>>>Please quote me accurately, and do NOT put words in my mouth.


If you think this is a misrepresentation, then I apologize and retract my statement.


>>>>Broadly, I am interested in understanding the answers to these questions: With the maalik doing this and that since Oct >>>>2002, why haven't the Nepali janataharu rallied around the political parties to fight for their share of democracy? And >>>>what could be done to make the Nepali janata rally around for democracy?
>>>>With the maalik doing this and that since Oct 2002, why haven't the Nepali janataharu rallied around the political >>>>parties to fight for their share of democracy?

This is because of people like you and me who know very well what the maalik is doing is crass and downright evil yet lack the audacity to raise our fingers. Instead we try to rationalize his irrationality in the name of nationality and finality.


>>>>My answer to the first question is: To most janata, it appears that the netas' corrupt ways are more vividly imprinted on >>>>their minds than the maalik's errant ways (which are, supported by long-entrenched institutional mechanisms). Few >>>>Nepalis, at this point, appear interested to fight for democracy if that means getting GPK et al back in the saddle >>>>again.


I think you misplaced the words corrupt and errant. The Maalik is corrupt while netas are errant. You yourself wrote above "maalik's errant ways ( which are supported by long-entrenched institutional mechanisms)". Isn't corruption a systematic, persistent pattern of wrong doing propped by several mechanisms (political, cultural, legal etc.) ? So why this euphemism (errant and not corrupt) for the maalik? On the other hand, netas behavior can be regarded as errant as they have started to realize their mistakes and repent their missed opportunity (although yet to start purifying their karma). Most important of all, the maalik is always exploiting his long-entrenched institutional mechanisms to deliberately err while netas are relying on their ability to lie to people. Now tell me which one is more severe?


>>>>Meantime, compared to the muddle coming out of political parties, the king's message -- however wrong -- appears to be >>>>clearer to most people in these confusing times when people seek comfort in the familiar. [This is like, to use an >>>>analogy, blue-collar workers in America voting for Bush -- just because he's got a simple, clear message -- even when >>>>Bush's policies end up hurting those very workers' interests the most!]

The maalik is simply maachha maaring in dhamilo paanimaa. Not that he has any clear message. He has arms, ammunitions and the heart of Macbeth. People are not confused. People being people are simply helpless. So do not confuse them by saying that they are confused.


>>>>My answer to the second question is: It's time for democrats like you and me to WREST the definition of democracy from >>>>these netas (who are unwilling to leave the stage, and who have become liabilities in the fight for democracy), and start >>>>creating and crafting coherent, credible and personal stories about democracy, and then take those messages to the janata >>>>in our own small ways. This is why, merely chanting, text-book style, that parties make up the lifeblood of democracy and >>>>that they ought to be respected is not going to get anyone's attention for long in Nepal at this stage.


Ok, I accept this but how about the maalik's errant ways (which are, supported by long-entrenched institutional mechanisms)? Should we tolerate him as "to err is human, to forgive divine"? But the maalik is divine and the netas are ordinary mortals. Therefore, Netas can err but the maalik should forgive. Why the other way round? I am confused. Now can you help me here, Ashu?



>>>>Of course, in the spirit of free and frank discussion, BOTH my answers are fully OPEN to criticisms and further comments, >>>>though I won't be around Sajha for a long time from July 1 onward.

Do I see a connection between July 1 and February 1? I hope there is not :)

******


You write:

"What has Mukarung accomplished by writing this poem?"

>>>>He's a poet.
>>>>He expressed his opinions through a poem.
>>>>Something about the way he expressed his thoughts touched me -- a Nepali.
>>>>Can I not express my heartfelt joy at that?


I am a witch, you fell prey to my wit :))


>>>>As a so-called "efficiency/profit/success-oriented thinker" (truth be told, my life is a lot more complicated than this >>>>easy characterisation, but never mind)

Remove the fuzziness that you so craftily craft around your thoughts and writings. Truth is always simple. Yes, truth can be gray but falsity is always black.


>>>>>>>>>>>>>>Mukarung remains an EXPLOITED Nepali poet --
Mukarung is underpaid because he writes for Bise and Not Biste.

+++++++++++++++++

Xanthipee,

You are indeed a witch.

Enjoying your witch-craft,

Nepe

Make that wit-craft.