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 घासी दरीद्र घरको तर बुध्दि कस्तो, म भानुभक्त धनी भइकन आज यस्तो, असार २९ अर्थात भानु जयन्ती
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Posted on 07-12-08 9:29 AM     Reply [Subscribe]
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साहित्ये अनुरागी साथीहरु सबैमा भानुजयन्तीको उपलक्ष्यमा हार्दिक शुभकामना

अलकापुरी  कान्तिपुरि नगरि,,,,,,,,,,,,,,,,,,,,,,,,

Last edited: 12-Jul-08 09:32 AM

Posted on 07-12-08 10:52 AM     Reply [Subscribe]
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Bhanubhakta Acharya
  text and adaptations by Pallav Ranjan
  includes the early years of Nepalese literature

Lively young women with flowers in their hair
walk about me with their friends.
They walk in dreams that are all their own
in this garden-like city that the gods have built.

The rich in this place are uncountable,
each person's mind is filled with joy.
Kathmandu is an ocean of happiness,
this may be the golden city that the demons once built.

Some places like Lhasa, London, or China,
some dark alleys like those of Delhi,
some places that rival mighty cities of India
are in this city that light has filled.

Swords, hatchets, knives, and khukuris,
decorated by pistols and even rifles,
brave and strong men fill all its streets.
Could another place like Kathmandu exist?

There is no anger, deceit, or falsity,
there is no limit to dharma and nobility,
the Lord of Animals protects this city,
this is the land of God Shiva, the land of immortality.

After so many days I have seen the Balaju water gardens again
and I write that underneath earthly skies this is a Heaven.
All around me are birds that sit or swing upon vines,
maybe with soft voices they intend to steal my mind.

If I can stay here and make many verses
what better thing or pleasure could I ever wish?
If there were a beautiful maiden to dance before me,
Lord Indra's paradise I would never miss.

From the fifth to the fifteenth century AD, the Khas civilization flourished from its roots in what is now far-west Nepal. Historical documents show that west Nepal, south-west Tibet, and Kumaon and Garhwal of India were united and the Khas language had great influence in these regions during the time of that civilization's rise. After the fall of the Khas Empire, its language, which evolved into present day Nepali, was considered bastardized and limited to speech. Sanskrit dominated most of the written texts of South Asia and its influence was particularly strong in Nepal.

Brahmins were the teachers, scholars, and priests of the society by virtue of their caste. Their education was Sanskrit oriented since most religious texts of the Hindu religion were in that language.
Bhanubhakta Acharya, born to a Brahmin family in 1814 in Tanahu, received an excellent education with a strong leaning towards religion at home from his grandfather. He led an unremarkable life until he met a grass cutter who wanted to give something to the society so that he could be remembered after death. Bhanubhakta was young, and the grass cutter's words inspired him to write these words:

He gives his life to cutting grass and earns little money,
he hopes to make a well for his people
so he will be remembered after death,
this high thinking grass cutter lives in poverty,
I have achieved nothing though I have much wealth.

I have neither made rest houses nor a well,
all my riches are inside my house.
This grass cutter has opened my eyes today,
my life is worthless if the memory of my existence fades away.

The grass cutter's wish to be remembered has been fulfilled: he is more romanticized than Adikabi Bhanubhakta, considered the first poet to write in the Khas, or now the Nepali language. While there were other verses written in the Khas language before Bhanubhakta's time, some of them were hard to identify as poetry - the quality is sketchy; many of the writers disappeared due lack of a forum where they could foster their talents (sadly the audience was just not there); many wrote poetry that was too heavily Sanskritized. Bhanubhakta was definitely "the" writer who gained the acceptance of a wide range of people and his creations played a key role in popularizing the written form of the Khas language.

The people of the first poet's time strongly believed that building and renovating temples, shrines, rest houses and taps were acts of dharma. Kings honored their gods with pagoda structures decorated with the best wood, stone, and metal artwork. Every artisan created his piece so it would send a message of goodwill to the palace of Indra, the King of Amarawati, which many considered Heaven. The poor and the rich all tried to give what they could afford to ensure a good afterlife.

Bhanubhakta's contribution was unique. Children who received an education at the time began their studies with light epics like the Ramayan and graduated to the more complex Upanishads and Vedas in his time. Ram's heroic exploits were highly impressive to Bhanubhakta, so he decided to make the deity more accessible to the people who spoke Khas. (Since the social order did not encourage literacy, most country people did not understand anything when epics were read out to them in Sanskrit.)

When completed, his translation of the Ramayan was so lyrical that it was more like a song than a poem. However, his creation was not published and he was to die without receiving credit for his contribution. It was later in 1887 that Moti Ram Bhatta found his manu and printed it in Benaras, India, where Bhatta published, wrote critiques, and shared his gazal songs with others. Though priests found a rapt audience when they explained what they had been reading, they could not compete with the pleasant flow of Bhanubhakta's translation. Soon he and his book became household words.

Bhanubhakta did not study Western literature - the West must have been a land of fables for him. The closest city in India was several weeks' walk away, and there was a huge distinction between those who had been to Kathmandu and those who had not. (When Bhanubhakta first visited Kathmandu, he called it the City of Immortality and compared it to the legendary cities of the gods and demons.) All his ideas and experiences were derived from his native land. This lent such a strong Nepali flavor to his writing that few poets have been able to equal his simple creations in terms of content: a sense of religion, a sense of simplicity, and the warmth of his country are the strongest features of his poetry. Those who read the first lines of the Bhanubhakta Ramayan can clearly feel Nepal in them.

Narad sage went to the Land of Truth one day,
wanting to bring back something good for the creation.
Brahma the Creator was there and the sage
sat at his feet and pleased him with devotion.

The themes which Bhanubhakta wrote about were uncomplicated. Once he went to visit a friend and not only discovered that his friend was on a journey, but that his wife was extremely rude to wayfarers. Guests and wayfarers were never treated casually by the people of his time. Houses were few and far between and if anyone refused to shelter a traveler, the traveler might have to walk several miles before finding another resting place. On top of this, there were many stories of gods who came in the guise of humans seeking shelter and judged the homeowners by their conduct. Bhanubhakta was shocked by her attitude and wrote:

The wife of Gajagharsoti is a source of fortunes that are ill
She has taken leave from us all and is on the way to Hell.

As said before, the credit of discovering Bhanubhakta goes to Motiram Bhatta. Bhatta took pains to collect the miscellaneous works of Bhanubhakta and published a collection. He also wrote the poet's biography. The search for Bhanubhakta's works must have been frustrating. He did not write many poems, or few survived if he did. His works appear in fragments that are neither organized nor titled. He concentrated his efforts on the Ramayan, and most of his short poems deal with events which he felt profoundly about or they sing the praises of his gods.

I believe that Bhanubhakta wrote two masterpieces in his life. One, obviously, is the Bhanubhaktey Ramayan and the other is a letter he wrote in verse form to the prime minister while in prison. Some funds had been embezzled while Bhanubhakta worked for the local government. He misunderstood the situation, signed some papers, was made a scapegoat, and put into prison. His health became bad, he was given false hopes of being set free, and for a long time his case was not even heard. So he wrote a petition to the all-powerful prime minister requesting his freedom. The Nepalese language is always respectful; even today most letters begin with, "I humbly request…." Bhanubhakta's petition made fun of his own situation and convinced the ruler of his innocence.

Everyday I see kind authorities and they get rid of my worries.
I am at peace and at night I watch dances for free.
I do what my friends - mosquitoes, fleas, and bedbugs - say:
the mosquitoes sing and the ticks dance, I watch their play.

I was jobless, wealth-less, my hard-earned food came from the spade,
I served those people so everyone would notice me and give me respect.
Without wavering I served and they were pleased and they gave
overflowing attention that is never, ever, taken away.

I am forty, I have a son who is eight years old.
The time for celebrating his manhood-ceremony is close.
I am rotting inside these four walls, so what can I do, my Lord?
How can I complete the ceremony in this darkness-filled world.

The secret of success should be given by the father,
the lessons of life should be given by the mother,
my child has yet to study the Vedas and serve his teacher,
therefore to you, my Owner, I repeat my prayer.

Even while a great ruler like you own this earth,
a Brahmin's rituals of manhood are being delayed.
Whose feet do I have to place my sorrow at except yours?
Please take pity on me and decide my case for better or worse.

My body is weak, it is made of grain and water.
How shall I say what has befallen me here?
I have suffered much sorrow, my body grows heavy,
and I have been ill for many days.

I was imprisoned for a long time at Kumarichowk,
illness came upon me there and after much trouble I went home.
When I became well they brought me here,
now you, my Owner, you are my only hope.

Whatever I explained to the authorities in writing is true.
But others' answers and written proofs, I am told,
have proved wrong all that I have said.
I told them I would pay their fines a thousand-fold.

But they say they have signatures on papers and letters,
they say their witnesses have many more tales.
I said I would not plead, I would rather be false,
I will say anything that gets me outside these walls.

I have no wish to spend the rest of my life in this quarrel.
I have no wish to become a millionaire and fill my house with treasures.
Days pass by uselessly and I cannot comfort myself
if you would decide my case it would be a great help.

I have talked with the warden and he does not speak.
Even if he does, his: "tomorrow, tomorrow," sounds like a joke.
What are these tomorrows? It would be better to know I won't be freed.
Many tomorrows passed. Please fill this empty bag of mine, I beg.

Bhanubhakta not only won his freedom with his poem, but was given a bag of money as well. So passed the most dangerous and exciting time of his life. He died in 1868 a simple man who did not know that he would be among the most revered creators of Nepal. Today Bhanubhakta is called Adikabi, the first poet of Nepal. Perhaps, it is only he and Laxmi Prasad Devkota that have become literary gods in this country. The only difference between the two is that Devkota's works continue to enjoy as much celebrity as the great poet himself while Bhanubhakta's fame tends to overshadow his writings. The eulogy that Devkota wrote to Bhanubhakta Acharya a century later follows.

The Grass Cutter
by Laxmi Prasad Devkota

A tired young man,
his head on a pillow of rock,
sleeps underneath a tree.
A grass cutter sharpens his blade
near him leisurely.
A sweet song of the forest
steals into a gentle dream.
A heart flies towards Heaven
from the clear world of the living.

Wakening, the bright youth asks,
"What are you doing grass cutter?"
He replies smiling,
"Well, we all will go our way,
every person alone.
There is no one in my heart
for whom to tire my fingers.
So I sell this grass and collect money
to build a rest house and a tap for my people.
If we do not sow, how will anything grow?
And how long will we play with toys?

The sickle dances
and the grass cutter continues,
halting, collecting moments
as if they are bright jewels.
"This forest belongs to the gods
and this is a ripe field to be cut.
I reap my fruit and pay rent to the earth.
This life is two days of sun and shade,
so I give to the gods
the rest house and the watering place."

Magnetized, the youth stares at him.
It is as if lightning flashed.
Leaves rustle and forest birds
fly into the darkness of the trees.
"Oh", from somewhere a thin sound,
"The worth of this grass cutter's life."

The person who slept in the forest
is shaken awake, he is shaken awake.
His eyes are moist,
his breasts rise and fall,
two tear drops fall upon the rock.
The tear drops from a caring heart
make the forest's colors strange
and writing on the stone like pure waves
sing beautifully like the birds
of the forest,
the home,
and of the cage.

Surroundings drink the elixir of immortality
and the hills hum among themselves.
Cool floods, and shades of happiness,
heat and thirst are gone today.
O wonderful star of Saturn,
O these first sounds of Nepal.
May such grass cutters fill the grounds
beneath the skies of my Nepal.
This language, strange and endearing,
welcome like the broken voice of a child.
Shy syllables, these first tender sounds,
simple, transparent, and filled with light.

O birthday of my people's language,
come down! come down to this earth again!
It has been many days since you left
and this whole country has become thirsty again.
What a wonderful past!
Why would the smells not be gentle?
Why would the world not be bright?

Posted on 07-12-08 11:18 AM     Reply [Subscribe]
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Bhanu bhankta ka  mathika kabita Nepali ma padna payidaina?
Posted on 07-12-08 4:06 PM     Reply [Subscribe]
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ramanji i found some in nepali wikipedia


नेपाली विकिपीडियाबाट

भानुभक्त आचार्यलाई नेपाली साहित्यका आदिकवि मानिन्छ। हुनत यिनीअघि नेपाली साहित्य लेख्ने सन्त ज्ञानदिलदास आदि कविहरू पनि नभएका होइनन। तर यीनका कृतिहरू पुस्तकाकारमा प्रकाशित भएपछि नेपाली जनजीभ्रोमा बसेका छन्। उनले लेखेका कृतिहरूमा बधुशिक्षा, भक्तमाला, प्रश्नोत्तरी आदि हुन्। यिनले बाल्मीकीय रामायणलाई नेपाली भाषामा अनुवाद गरेका छन्। यीनका पाण्डुलिपीलाई संग्रह गरेर मोतिराम भट्टले पुस्तकाकारमा प्रकाशित गरेपछि यिनी साहित्यमा चिनिएका हुन्।

भानुभक्तको जन्म धनञ्जय आचार्यको पुत्रको रूपमा तनहूँको रम्घामा विक्रम सम्वत १८७१ असार २९ गते भएको थियो। बाजे श्रीकृष्ण आचार्य बाट शिक्षा पाएका यीनले एउटा घाँसीको घाँस काटेर पाटी पौवा बनाउने इच्छाबाट केही न केही गरी नाम कमाउने प्रेरणा पाएका थिए भन्ने भनाइ छ।

रामायण १.बालकन्द

येक् दिन् नारद् सत्य लोक् पुगिगया लोक् को हित् गरौ भनि
ब्रम्ह्ना ताहि थिया पर्या च‍रनमा खुसि गराया पनि
क्या सोद्च्हौ तिमि सोध् म भन्च्हु म भनि मर्जि भयेथ्यो जसै
ब्रम्ह्नाको करुना भुजेर रिसिले बिन्ति गर्या यो तसै|

हे ब्रम्ह्ना जति हुन् सुभा सुभ सबै सुनि रया छु कछु
बाकि छइन तथा बिसुन्न इछया म यो गर्द्छु
आउ लाज भयो कलि बखतम प्रानि दुराच्रार भइ
गर्न्याछन सब पाप् पनि सरलका निस्काम तिमा गइ|
 साच्ह्यो बात गरि नकोइ अरुकोइ गर्नन् त निन्दा पनि
 अर्कको धन खान लाइ अभिला गर्नन् तद यो भनि
 कोहि जान् परत्रिमा रतहुनन कोहि त हिम्सा महा
 दिनइ लाइ त अत्मा जानि रहलान् नत्तिक पसु झहि कहा|

Last edited: 12-Jul-08 04:10 PM

Posted on 07-12-08 11:09 PM     Reply [Subscribe]
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गणतान्त्रिक नेपालमा भानुभक्त
डा. तुलसी भट्टराइ

१९५ वर्षअघि उदाएका नेपाली वाェ्मय ज्योति भानुभक्त आचार्य राणाकालीन सェ्कटपूर्ण, अस्थिर वातावरणभित्र रामको आदर्श सृष्टि गर्ने एक मार्गदर्शक हुन् । मनुष्य जीवन र सम्पूर्ण संसारका प्रतीक रागीवन र मृत्युका प्रतीक रामको राजमहलबाट वनबास यात्रा लोकहितका निम्ति जस्तो पनि काम गर्नुपर्छ भन्ने आदर्श उनले प्रचार गरे । हजारौ वर्षदेखि पूर्वीय जगत्मा उपजीव्य बनेको प्रतिनिधि ग्रन्थ रामायणको नेपालीमा पुनर्जन्म गराउन सफल भए भानुभक्त ।

नेपाली जगत्मा एकैपल्ट भाषा, साहित्य, संस्कृति, धर्म, दर्शन, परम्परा, चरित्र, मर्यादा, पितृप्रेम, भ्रातृत्व, दाम्पत्य, कर्तव्य, देशप्रेम, जनवात्सल्य अर्थात् समग्र विषयको समन्वय एवं समष्टि भाव प्रदान गर्ने अमर विभूति हुन् आदिकवि भानुभक्त । भानुभक्तका बारेमा अरू कुरा भन्न र उनलाई चिनाउन बाकी पो के छ र ? मोतीरामका कलमबाट समाजमा मुखरित भानुभक्त प्रत्येक लेखकका कलमको टुप्पामा अडिएका छन् जसले जता घुमाए पनि हुने । जेजस्तो उपाधि दिए पनि हुने ।

नेपाली वाङ्मयका नेपाली लेखक कविहरूका आधारस्तम्भ भानुभक्तलाई देशविदेशका अध्येता, समालोचक एवं अनुसन्धाताहरूले विभिन्न दृष्टिले हेरेका छन् । नेपाली वाङ्मयमा सागर बनेका भानुलाई आआफ्ना विवेक र बुद्धिले भ्याएसम्म कतिले गाग्रीले उघाएका छन् त कतिले लोहोटा, कचौरा, ग्लास पञ्चपात्रो, आचमनी जेले जति पाइयो उघाउने काम भएको छ ।

यहा केही पत्रपत्रिका र भानुसम्बन्धी कृतिहरूका आधारमा भानुभक्त सम्बन्धी/उनका कृतिहरूका बारेमा लेखिएका रचनाहरूबाट कतिपय शीर्षक र लेखकहरूको नाम उल्लेख गरिएको छ । शीर्षक र लेखकका बीचमा केही शब्दहरू राखिएका छन् त्यो केवल पूर्वापर सम्बन्ध जोड्ने र भाषिक मिठासका निम्ति भएको हो । भानुसम्बन्धी रचनाका यहा प्रस्तुत गरिएका शीर्षकहरू मेरो आफ्नो अध्ययनले भ्याएसम्म र प्राप्त भएसम्मका पत्रपत्रिकाहरूबाट उद्धृत गरिएको छ । शीर्षक प्राप्त भएका पत्रपत्रिका र अन्य स्रोतहरूको सम्पूर्ण विवरण यो सानो टिपोटमा दिन सम्भव देखिएन । यो एउटा सङ्केत मात्र हो । उदाहरणस्वरूप केही शीर्षकहरू-

कवि भानुभक्तको जीवन चरित्र वि.सं. १९४८ मा प्रकाशित गरेर पहिलोपल्ट भानुभक्तलाई तनहु चुदीबाट झिकिदिएर बाहिर निकाल्ने काम गरे मोतीराम भट्टले । अनि मात्र त्यस बेलाको नेपाल -काठमाण्डू उपत्यका) र वरपर रामायणका श्लोकसाग भानुभक्त गाइन थाले । सुब्बा होमनाथ, केदारनाथ, सर्वहितैषी कम्पनी, बाबू माधवप्रसाददेखि बम्बै पुस्तक भण्डारसम्म प्रकाशकहरूले कतै सातकाण्ड त आठकाण्डका रूपमा अनि कतै भानुभक्तको रामायण, भक्तमाला र बधूशिक्षा आदि नामबाट प्रकाशन गरेर भानुभक्तलाई अझ धेरै व्यापक बनाए । वि.सं. १९८६ तिरबाट सूर्यविक्रम ज्ञवाली, पारसमणि प्रधानजस्ता व्यक्तिहरूले नेपालबाहिरका विभिन्न क्षेत्रमा भानुभक्तलाई यात्रा गराएपछि भानुभक्तले राष्ट्रिय सीमा नाघेर अन्तर्राष्टिय -नेपालीभाषी सबै क्षेत्रमा) मान्यता पाए ।

भक्त भानुभक्तका रूपमा बालकृष्ण समले नाटकीय अभिनयसहित मञ्चमा उभ्याइदिएपछि २००२ भाद्र २२ को गोरखापत्रले पनि यसरी लेखेको छः 'गौरी शङ्कर नाट्यसमुदायले भक्त भानुभक्त नाटक देखायो । भानुभक्तको यौटा श्राद्ध मोतीराम भट्टले गरेथे । अर्को गौरी शङ्कर नाट्यसमुदायबाट भयो ।'

अनि त्यही दिनको गोरखापत्रले टिप्पणी पनि गर्‍यो 'अहिलेसम्म भेट्टाएका पुस्तक र कहानीबाट मात्र स्व. कवि भानुभक्तको चित्र लेख्न कनि ट ।' तर त्यसैबेला दार्जिलिङको चौरस्तामा भानुभक्तको मूर्ति सूर्यविक्रमहरूको सत्प्रयासाबट स्थापित गरेरै छोडियो ।

ब्रहृम समसेर जबराले पनि कवि भानुभक्त भनेर लेखेका थिए । त्यसैबेला भानुभक्तको महत्त्वका रूपमा सूर्यविक्रम ज्ञवालीले देखे । नेपाली साहित्यका इतिहासमा सर्वश्रेष्ठ पुरुष महाकवि देवकोटाका कलममा घोटिएर घाासीसम्म बन्नपुगे । आदिकवि भानुभक्त आचार्य लिएर भाइ चन्द प्रधान उभिएकै बेला भानुभक्तको सच्चा जीवन चरित्र नरनाथ आचार्यका कलममा अझ तिखारियो ।

'भानुभक्ताचार्यको जन्म जयन्ती यही आषाढ २९ गते मनाउनुहोस्' भनेर गोपाल पाडेले आहृवान गरेपछि २०१२ सालको भानुजयन्ती भव्यतासाथ सम्पन्न भयो । 'भानुले रामायण सिर्जना गरी नेपालीमा एकता ल्याउनुभयो ।' भनी सोही दिन कवि शिरोमणि लेखनाथ सभापतिको आसनबाट गुन्जिए । उक्त दिन सरस्वती सदनमा आयोजित भानुजयन्ती समारोहमा श्री जगदम्बा कुमारीद्वारा भानुभक्तको प्रतिमा बनाइदिने वचन दिइएपछि भानुभक्त सचेत सहृदयीहरूमा व्यापक बन्दैगए ।

'नेपाल राष्ट्र रहेसम्म भानुभक्त अमर रहनेछन्' लेखनाथ पौडेलको त्यस बेलाको घोषणा आजसम्म सार्थक छ । नेपाली समाजप्रति आदिकवि भानुभक्तको देन सम्भिmने गोपाल पाडे, नेपाली साहित्यमा भानुभक्तको स्थान खोज्ने कृष्णप्रसाद ज्ञवाली, भानुभक्तको काव्य साधनामा अलमलिने गणेश भण्डारी, भानुभक्तको परिचय दिने ज्योति उपाध्याय, आदिकवि भानुभक्त र उनको साहित्यिक साधनको पृष्ठभूमि पहिल्याउने प्रो.ढुण्डीराज भण्डारी, भानुभक्तलाई नेपालीहरूमा भाषात्मक एकता स्थापित गर्ने श्रेय दिने राजेश्वर देवकोटा, भानुभक्तको गाउः अतीतको सम्झनाभित्र राख्ने रामचन्द्र न्यौपाने, दुई जोईको पोइः भानुभक्त निक्र्योल गर्ने काशीनाथ तमोट, कवि भानुभक्त र उनका दृष्टिमा नारी उभ्याइदिने राजेन्द्र सुवेदी, भानुभक्तको कान्तिपुर र आजको काठमाडौको तुलना गर्ने केशवराज पिडाली, भानुको भावना बुझ्ने मुक्तिप्रसाद आचार्य, भानुभक्त विद्रोही र रुढिवादी भावनाको समन्वय गराउने देवेन्द्रराज उपाध्याय, भानुभक्त रामायणबारे लेखिएका केही कुरा खोतल्ने रामदेव ठाकुर र नेपाली साहित्यका प्रज्वलित ज्योति ः आदिकवि भानुभक्त भन्दै मदन थापाहरू आएका छन् ।

एउटा खुलापत्र भानुभक्तलाई लेख्न पनि हिचकिचाउदैनन् । राष्ट्रियता तथा सांस्कृतिक चेतना जगाउन आदिकवि भानुभक्तको उल्लेखनीय योगदानको महìव दिनेहरू पनि छन् । इन्द्ररत्न बज्राचार्यले पनि आदिकवि भानुभक्त चिनेका थिए । भानुभक्त रामायणको महात्म्य भागलाई संस्कृत मूलसित दाजेर हेर्दा भनेर डा. डिल्लीराम तिमसिनाको कलम तिखारियो । केशवप्रसाद उपाध्याय भानुभक्त र उनको रामायणको मूल्याङ्कन गर्छन् । भानुभक्तको देन पाएर नेपाली साहित्य समृद्धिशाली भन्नेहरू राष्ट्रभाषा भानुभक्तको देन ठानेर त्यसैमा रमेका पनि भेटिएका छन् ।

आदिकवि भानुभक्त र उनका सर्वश्रेष्ठ गुणहरूको खोजी गर्ने खड्गबहादुर लोहार, युग चेतनाका सजग कवि भानुभक्तः केही सन्दर्भ, केही प्रसङ्ग निकाल्ने डा. सूर्यनाथ, भानुभक्त जागीरे थिए भनेर औाल्याउने मङ्गलदेव परियार, भानुभक्त विषयक मतभेद बटुल्ने मोतीवीर राई, भानुभक्तले कलम किन चलाए ? भन्दै सोधीखोजी गर्ने श्रीभद्र शर्मा, भानुभक्तको युगबोध र नैसर्गिक कवित्व शक्तिसाग जोरी खोज्ने जगन्नाथ त्रिपाठी, भानुको साहित्यिक योगदानबारे प्रकाश पार्ने प्रो. यदुनाथ । भानुभक्तको स्मृतिमा विरह पोख्ने धर्मराज थापा, व्यंग्यात्मक कवि भानुभक्त भनेर व्यंग्य गर्ने श्रीप्रसाद पण्डित, आदिकवि भानुभक्तः केही बुादाहरूमा टिपोट गर्ने अमरकुमार प्रधान, भानुभक्तीय नेपाल भाषाः एक विवेचनामा टुंग्याउने विजय चालिसे, रसभावपूर्ण भानुभक्तभित्र पस्ने नरनाथ शर्मा, भानुभक्त र उनको दिग्दारीमा चिन्तित हुने प्रताप कालिकोटे, भानुभक्तले के गरे त भनेर निहु झिक्ने इन्द्रदेव सिंह, भानुभक्तका राममा रमाउने कमला साङ्कृत्यायन र यस्तैयस्तै धेरै कुराहरू धेरै जनाले देखेका छन् भानुभक्तका कृतित्व र व्यक्तित्वभित्र ।

सानुभाइ शर्माले भानुलाई मान्छेको रूपमा हेर्दा पनि कसैले अनौठो मानेन । सावित्री सुन्दास भानुभक्तको जीवनदर्शन पाएर खुसी भइन् । कोही चाहि भानुभक्तबाट नेपाली भाषाको उत्थानमा भएको योगदानको कुरा उठाउाछन् । भानु बा नजाती नमान्नु होला भनेर बेस्सरी गाली गर्नेहरू पनि छन् । भानुभक्तलाई कतिले राष्ट्रिय कविको संज्ञा दिएका छन् त कति चाहि जातीय कवि भन्न मन पराउछन् । भाषिक कविको उपाधि दिनेहरू पनि छन् । ... उनका कृतिलाई नेपालीमा लेखेको दर्शनशास्त्र । गीता/नेपाली काव्यक्षेत्रको गुरुग्रन्थ जस्ता पदवी प्रदान गर्नेहरू पनि छन् । नेपाली तब जगाउने, जातीय भेदभाव मेटाउने, भाषिक सङ्कीर्णता हटाएर नेपाली भाषालाई सशक्त राष्ट्र भाषाका रूपमा दरो पार्ने काम भानुभक्तले गरे ।' 'नेपाली भाषालाई निक्खार र भावमय रूप दिने यिनै पहिला कवि हुन् ।' 'आधुनिक भाषा तथा साहित्यका एउटा महान् जातीय कवि भानुभक्त हुन् । ... विविध वर्गका मानिसलाई मिलाउने एकताको मूलभाषा तथा संस्कृति प्रदान गरेर भानुभक्तले नेपाली मात्रको अनुपम सेवा गरे ।' 'पण्डितहरूका विरोधमा जनपक्ष लिने भानुभक्त युगअनुसारका प्रगतिशील थिए ।' यस्तै यस्ता असङ्ख्य उद्गारहरू, अभिव्यक्तिहरू, श्रद्धाञ्जलि र सद्भावनाहरू व्यक्त भएका छन् भानुभक्तप्रति ।

पहिलोपटक मोतीराम भट्टले भानुभक्तलाई चिनाइदिएपछि यता आजसम्म जसले जति लेखे पनि उनै कुरा हुन् । घुमाइफिराई पुरानै कुरालाई नया रूप दिने काम भएको हो । आफ्ना पुर्खालाई डोर्‍याएर आउने क्रममा क्रमशः नया पुस्ताका हातमा पुर्‍याइदिनैपर्छ । यतिबेलाको लोकतान्त्रिक गणतन्त्र नेपालमा 'आधुनिक नेपालका दुई महापुरुष राष्ट्रनिर्माता श्री ५ पृथ्वीनारायण शाह, भाषा निर्माता आदिकवि भानुभक्त आचार्य ।' जस्ता भनाइ दोहोर्‍याउनु अर्घेलो हुनसक्छ तर योभन्दा राम्रो र धेरै काम नभएसम्म जनताले त्यति सजिलै बिर्सने पनि छैनन् र बिर्सनु पनि हुदैन ।

जसले जे भने पनि भानुभक्त नेपाली वाङ्मयकै विराट् पुरुष हुन् । विराट्को व्यक्तित्व र कृतित्व प्रकाश पार्न अझै विराट कामहरू हुनै छन् । नयानया ढङ्गबाट उनका बारे व्याख्या र विश्लेषण भइरहनुपर्नेछ । पछिल्लो जनआन्दोलनका क्रममा धेरै ठाउमा भानुभक्तका मूर्तिहरू पनि तोडिएका छन् । भानुभक्तले गर्दा हाम्रा भाषाहरूको विकास हुन नसकेको हो भनेर गुनासो पनि धेरैले गरेका छन् । त्यसकारण गणतान्त्रिक नेपालमा भानुभक्तलाई कसरी मूल्याङ्कन गर्ने भन्ने कुरा झन् विचारणीय भएको छ ।

बहुभाषाभाषी हाम्रो मुलुकका जनतामा परस्पर सम्बन्ध सूत्र जोड्न आधार निर्माण गर्ने आधार व्यक्ति भानुभक्तको योगदान आजको सङ्घीय गणतन्त्रात्मक लोकतन्त्र नेपालमा उत्तिकै सान्दर्भिक छ । भानुभक्तका योगदानको स्मरणसागै सम्मान गर्ने परम्परा अगाडि बढाउदा मात्र अन्य भाषाका आदिपुरुषहरूको पनि स्मृति र सम्मान गर्ने परम्परा विकसित हुदैजानेछ ।

Posted on 07-12-08 11:19 PM     Reply [Subscribe]
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काठमाडौं, १३ जुलाइ, २९ असार/ १९५ औं भानु जयन्तीका अवसरमा आज देशभरिका साहित्यीक संघसंस्थाहरुले विभिन्न कार्यक्रमको आयोजना गर्दैछन् । वि.सं. १८७१ मा तनहुँको रम्घामा जन्मनु भएका नेपाली भाषाका आदिकवि भानुभक्त आचार्य नेपालका राष्ट्रिय विभुति मानिनुहुन्छ ।

सस्कृत भाषामा रहेको रामायाणलाई नेपाली भाषामा अनुवाद गरेर सम्पूर्ण नेपालीको मनमा बस्न सफल भानुभक्तको आफ्नो परिचय मोतिराम भट्टले गराएका थिए ।

रामायण बाहेक भानुभक्तले थुप्रै बाङमयको क्षेत्रमा कलम चलाएका थिए । भाषिक एकताकले साहित्यको प्राथमिककालिन एक उत्कृष्ट सर्जकको रुपमा भानुभक्तले आफुलाई चिनाउन सफल भएका छन् ।

नेपाली वाङमयका नेपाली लेखक कविहरुका आधारस्तम्भ भानुभक्तलाई समालोचक एवं अनुसन्धानदाताहरुले विभिन्न दृष्टिले हेरेका छन् । भानुजयन्तीको अवसरमा आज नेपाल, भारतलगायत विश्वका विभिन्न स्थानमा साहित्यिक गतिविधि गरिँदैछ ।


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