The study relates to the Khasa people, who have lived in Nepal since ancient times and are considered indigenous due to their history of settling and cultivating land in western Nepal. The Khasa people have a rich history dating back to the nomadic period when they migrated from the Caucasus region of Babylonia in West Asia to the Himavatkhaṇḍa and Karnali regions of Western Nepal. However, Hinduization in the Middle Ages and Westernization in modern times has threatened their traditional customs and nature-worshiping religious culture. The purpose of the study is to highlight the identity, tribalism, and current crisis faced by the Khasa people and to advocate for their recognition as indigenous inhabitants of Nepal. Based on secondary sources, this research can guide the state to recognize the Khasa people as indigenous.
{"title":"Indigenous Khasa People of Nepal in Crisis","authors":"Dol Raj Kafle","doi":"10.3126/hj.v14i1.52957","DOIUrl":"https://doi.org/10.3126/hj.v14i1.52957","url":null,"abstract":"The study relates to the Khasa people, who have lived in Nepal since ancient times and are considered indigenous due to their history of settling and cultivating land in western Nepal. The Khasa people have a rich history dating back to the nomadic period when they migrated from the Caucasus region of Babylonia in West Asia to the Himavatkhaṇḍa and Karnali regions of Western Nepal. However, Hinduization in the Middle Ages and Westernization in modern times has threatened their traditional customs and nature-worshiping religious culture. The purpose of the study is to highlight the identity, tribalism, and current crisis faced by the Khasa people and to advocate for their recognition as indigenous inhabitants of Nepal. Based on secondary sources, this research can guide the state to recognize the Khasa people as indigenous.","PeriodicalId":47458,"journal":{"name":"Historical Journal","volume":null,"pages":null},"PeriodicalIF":0.8,"publicationDate":"2023-03-07","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"72723795","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":1,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Nepal-China relationship is the oldest in the diplomatic history of Nepal. It is hard to find the beginning point. However, the evidence proves that Manjushree arrived from China to Kathmandu, then cut open a rocky hill called Chobhar to let the water from the enormous lake out whose mud when caked offered itself a fit place to live and cultivate. It is also important to note that the Tea and Horse Road back to the period of the Tang dynasty 618-907 and the Tibetan (Tubo) regime is the next evidence of Sino-Nepal relations, the oldest one. The Lichchhavi period, the Malla period, and the Gorkha Shah King dynasty are full of Sino-Nepal histories. The pilgrim trips from China and Tibet to Nepal and Nepalese trade with Tibet are the major sources of bilateral histories. The Military relationship is also very old, and it starts formally from the time of Kaji Bhim Malla’s military expedition in Tibet. Also, many wars took place between the two countries. However, we have got the best relation up to today and the military relation has been strengthening according to our diplomatic relations. I also would like to mention that the Sino-Nepal relationship has been running more formal rather than people-to-people communication due to our language and geographical barrier in comparison to our southern neighbor. There are many rooms to be researched from Ancient Tea and Horse Road onward present Belt and Road Initiative (BRI).
{"title":"Nepal-China Relation: Tea Horse Road to Belt and Road Initiative","authors":"Laxmi Basnyat","doi":"10.3126/hj.v14i1.52959","DOIUrl":"https://doi.org/10.3126/hj.v14i1.52959","url":null,"abstract":"Nepal-China relationship is the oldest in the diplomatic history of Nepal. It is hard to find the beginning point. However, the evidence proves that Manjushree arrived from China to Kathmandu, then cut open a rocky hill called Chobhar to let the water from the enormous lake out whose mud when caked offered itself a fit place to live and cultivate. It is also important to note that the Tea and Horse Road back to the period of the Tang dynasty 618-907 and the Tibetan (Tubo) regime is the next evidence of Sino-Nepal relations, the oldest one. The Lichchhavi period, the Malla period, and the Gorkha Shah King dynasty are full of Sino-Nepal histories. The pilgrim trips from China and Tibet to Nepal and Nepalese trade with Tibet are the major sources of bilateral histories. The Military relationship is also very old, and it starts formally from the time of Kaji Bhim Malla’s military expedition in Tibet. Also, many wars took place between the two countries. However, we have got the best relation up to today and the military relation has been strengthening according to our diplomatic relations. I also would like to mention that the Sino-Nepal relationship has been running more formal rather than people-to-people communication due to our language and geographical barrier in comparison to our southern neighbor. There are many rooms to be researched from Ancient Tea and Horse Road onward present Belt and Road Initiative (BRI).","PeriodicalId":47458,"journal":{"name":"Historical Journal","volume":null,"pages":null},"PeriodicalIF":0.8,"publicationDate":"2023-03-07","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"86757659","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":1,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Corona-virus is a very dangerous virus in the world. It affects the overall human activities in Nepal. This research article tries to analyze the impact of the Coronavirus on the fast food business in Kathmandu. The fast food business is very popular in Kathmandu, it provides services for different levels of people and also provides employment opportunities as well as increasing economic activities. Due to Coronavirus, these economic activities, through the primary information collected in certain sample areas for analysis, affect the economy. This study is helpful to know the current situation of the fast food business of our country and the economic impact of the coronavirus on the income of the fast food business. After analyzing the information provided by the respondent through the questionnaire survey Coronavirus reduced employment opportunities, the business of the fast food market, and the income level of the entrepreneur as well as the employee people in the sample area. It is concluded that the virus hurt the fast food business sector in Kathmandu.
{"title":"Impact of the Covid-19 on Fast Food Business in Kathmandu","authors":"A. Dahal","doi":"10.3126/hj.v14i1.52951","DOIUrl":"https://doi.org/10.3126/hj.v14i1.52951","url":null,"abstract":"Corona-virus is a very dangerous virus in the world. It affects the overall human activities in Nepal. This research article tries to analyze the impact of the Coronavirus on the fast food business in Kathmandu. The fast food business is very popular in Kathmandu, it provides services for different levels of people and also provides employment opportunities as well as increasing economic activities. Due to Coronavirus, these economic activities, through the primary information collected in certain sample areas for analysis, affect the economy. This study is helpful to know the current situation of the fast food business of our country and the economic impact of the coronavirus on the income of the fast food business. After analyzing the information provided by the respondent through the questionnaire survey Coronavirus reduced employment opportunities, the business of the fast food market, and the income level of the entrepreneur as well as the employee people in the sample area. It is concluded that the virus hurt the fast food business sector in Kathmandu.","PeriodicalId":47458,"journal":{"name":"Historical Journal","volume":null,"pages":null},"PeriodicalIF":0.8,"publicationDate":"2023-03-07","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"79150493","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":1,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
प्रस्तुत अनुसन्धानात्मक लेख नेपालको पहिलो निर्वाचित संसद र त्यसका काम कारवाहीलाई जनता माझ पु¥याउन नेपाली मिडियाले खेलेको भूमिकामाकेन्द्रीत रहेको छ । मुलुकको इतिहासमै पहिलो पटक जनताको अभिमतबाट निर्वाचित संसदले १८ महिना भन्दा बढी समय काम गर्न पाएन । त्यति बेलाको अन्धविश्वासी समाजमा राजालाई विष्णुको अवतार मानेर पुजिन्थ्यो । गरिवी, अशिक्षा, विकास,बेरोजगारीजस्ता समस्याबाट मुलुक गुज्रिएको त्यो समान्ती युगमा सिमित जमिन्दार र ठूला ठालूहरुकै बोलवाला चल्दथ्यो । आम जनतालाई नागरिक अधिकार र प्रजातन्त्रका बारेमा न जानकारी थियो न त चासो नै । जनतालाई सूचना, शिक्षा र अभिप्रेरणा दिने, अनी शासक वर्गका काम कारवाहीमाथि निगरानी राख्ने दायित्व बोकेको मिडियाले स्वतन्त्र र व्यवशायिक स्वरुप लिइसकेको थिएन । सरकारी स्वामित्वको रेडियो नेपाल र गोरखापत्र वाहेक निजी स्तरबाट चलेका सिमित पत्रपत्रिकाको पहुँच र प्रभावराजधानी काठमाडौंलगायत केही शहरी क्षेत्रमा मात्र सिमित थिए । प्रेसमैत्री वातावरण, आर्थिक श्रोत, दक्ष जनशक्ति, बजार र विज्ञापनको अभावमा मिडिया फष्टाउन सक्ने अवस्था थिएन । राजनीतिक दल र शक्तिको सहयोगमा चलेकाले सिमित पत्रिकाहरुले समेतपत्रकारिताको उत्तरदायित्व वहन गर्न सक्ने अवस्थामा थिएन । यस्तो अवस्थामा निर्वाचित व्यवस्थापिकाले उच्चतम् संसदीय अभ्यास गर्ने प्रयास गरिरहेको थियो । तर त्यो तहको प्रजातान्त्रिक अभ्यासका बारेमा जनतामा पनि अनुभव थिएन र मिडियाले पनि उनीहरुलाई जागरुक वनाउन सक्ने क्षमता राख्दैनथ्यो । निर्वाचित संसद र सरकार बलियो हुँदा दरवार कमजोर हुनु पुग्थ्यो । त्यही कारण राजा महेन्द्रले सैन्य बलको आडमा २०१७ साल पुष १ गते प्रथम जननिर्वाचित संसद र सरकार भंग गरी निरंकुश पञ्चायती शासनको शुत्रपात गरे । प्रस्तुत लेखको उद्देश्य पहिलो निर्वाचित संसद र मिडिया बीचको अन्तरसम्बन्धका बारेमा खोज गर्नु रहेको छ ।
{"title":"Interrelationship between First Elected Parliament and Media","authors":"Jagat Nepal","doi":"10.3126/hj.v14i1.52974","DOIUrl":"https://doi.org/10.3126/hj.v14i1.52974","url":null,"abstract":"प्रस्तुत अनुसन्धानात्मक लेख नेपालको पहिलो निर्वाचित संसद र त्यसका काम कारवाहीलाई जनता माझ पु¥याउन नेपाली मिडियाले खेलेको भूमिकामाकेन्द्रीत रहेको छ । मुलुकको इतिहासमै पहिलो पटक जनताको अभिमतबाट निर्वाचित संसदले १८ महिना भन्दा बढी समय काम गर्न पाएन । त्यति बेलाको अन्धविश्वासी समाजमा राजालाई विष्णुको अवतार मानेर पुजिन्थ्यो । गरिवी, अशिक्षा, विकास,बेरोजगारीजस्ता समस्याबाट मुलुक गुज्रिएको त्यो समान्ती युगमा सिमित जमिन्दार र ठूला ठालूहरुकै बोलवाला चल्दथ्यो । आम जनतालाई नागरिक अधिकार र प्रजातन्त्रका बारेमा न जानकारी थियो न त चासो नै । जनतालाई सूचना, शिक्षा र अभिप्रेरणा दिने, अनी शासक वर्गका काम कारवाहीमाथि निगरानी राख्ने दायित्व बोकेको मिडियाले स्वतन्त्र र व्यवशायिक स्वरुप लिइसकेको थिएन । सरकारी स्वामित्वको रेडियो नेपाल र गोरखापत्र वाहेक निजी स्तरबाट चलेका सिमित पत्रपत्रिकाको पहुँच र प्रभावराजधानी काठमाडौंलगायत केही शहरी क्षेत्रमा मात्र सिमित थिए । प्रेसमैत्री वातावरण, आर्थिक श्रोत, दक्ष जनशक्ति, बजार र विज्ञापनको अभावमा मिडिया फष्टाउन सक्ने अवस्था थिएन । राजनीतिक दल र शक्तिको सहयोगमा चलेकाले सिमित पत्रिकाहरुले समेतपत्रकारिताको उत्तरदायित्व वहन गर्न सक्ने अवस्थामा थिएन । यस्तो अवस्थामा निर्वाचित व्यवस्थापिकाले उच्चतम् संसदीय अभ्यास गर्ने प्रयास गरिरहेको थियो । तर त्यो तहको प्रजातान्त्रिक अभ्यासका बारेमा जनतामा पनि अनुभव थिएन र मिडियाले पनि उनीहरुलाई जागरुक वनाउन सक्ने क्षमता राख्दैनथ्यो । निर्वाचित संसद र सरकार बलियो हुँदा दरवार कमजोर हुनु पुग्थ्यो । त्यही कारण राजा महेन्द्रले सैन्य बलको आडमा २०१७ साल पुष १ गते प्रथम जननिर्वाचित संसद र सरकार भंग गरी निरंकुश पञ्चायती शासनको शुत्रपात गरे । प्रस्तुत लेखको उद्देश्य पहिलो निर्वाचित संसद र मिडिया बीचको अन्तरसम्बन्धका बारेमा खोज गर्नु रहेको छ ।","PeriodicalId":47458,"journal":{"name":"Historical Journal","volume":null,"pages":null},"PeriodicalIF":0.8,"publicationDate":"2023-03-07","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"79477704","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":1,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
नेपालमा सरकारले पटक पटक छुवाछुत मुक्त देश भनेर घोषणा गर्दा समेत छुवाछूतका घटनाहरू बारम्बार भइरहनुले कानुनी रुपमा छुवाछूत गर्ने विरुद्ध सामाजिक अपराध गरे बराबर सरकारवादी मुद्दा लाग्ने व्यवस्था भएर पनि समाधान हुन सकिरहेको छैन । नेपाल सरकारले संविधान, ऐन, कानून, नियमावली, कार्यविधिहरू मार्फत छुवाछूत र भेदभावलाई रोक्ने प्रयास गरेको छ । संविधानमा भएको व्यवस्थालाई सम्बोधन हुनेगरी जातीय तथा अन्य सामाजिक छुवाछूत तथा भेदभाव (कसूर र सजाय) ऐन, २०६८ लाई पहिलो सन्सोधन २०७५ मा गरिएको र सोही आधारमा मधेस प्रदेशले दलितहरूको शसक्तिकरणका लागि ऐन र नियमावलीहरू पारित गरिसकेको अवस्थामा समेत छुवाछूत नहट्नुमा दलित समुदायको पहुँच प्रहरी प्रशासन र न्यायलयमा कम हुनु हो । त्यसैगरी चाहना भएर पनि राजनीतिक पार्टीको दवाव र प्रभावका कारणले उजुरीको प्रकृयामा नजाने प्रबृत्ति बढेको छ । प्रहरी समक्ष आएको मुद्दा पनि प्रहरीले आफूले पनि सून्य सहनसीलताको सिद्धान्तलाई अपनाएर यो अपराध हो अपराधलाई स्वत ः कानूनी कारवाहीमा लानु पर्दछ भन्ने जुन सोचाई हुनु पर्ने हो, केही प्रहरीमा त्यो देखिन्न । प्रहरीलाई आफै अप्ठेरो परेमा मात्र वा आफू जोगिनका लागि मात्र मुद्दालाई अगाडी बढाईदिने गरेको छ । छुवाछुतको भावना कमजोर आर्थिक अवस्था भएकामा झन बढी रुपमा लाद्न खोजिन्छ । समाधानका लागि विभिन्न राजनीतिक पार्टीका नेताहरूले पार्टीका स्वार्थलाई भन्दा दलितहरूको हीतलाई ध्यान दिई जसको समस्या उसको अगुवाई हुने समितिहरू बनाउने र कार्यान्वयन गराउने रणनीति बनाउनु पर्दछ । मानिसका आधारभूत आवश्यकताहरू पुर्ति गर्ने तर्फ ध्यान दियौं भने दलितको आर्थिक र शैक्षिक प्रगति हुनेछ । यसबाटै छुवाछूत र विभेद हटाउन सकिन्छ ।
{"title":"Attempts to Eliminate Untouchability in Nepal and Solutions","authors":"V. Mishra","doi":"10.3126/hj.v14i1.52976","DOIUrl":"https://doi.org/10.3126/hj.v14i1.52976","url":null,"abstract":"नेपालमा सरकारले पटक पटक छुवाछुत मुक्त देश भनेर घोषणा गर्दा समेत छुवाछूतका घटनाहरू बारम्बार भइरहनुले कानुनी रुपमा छुवाछूत गर्ने विरुद्ध सामाजिक अपराध गरे बराबर सरकारवादी मुद्दा लाग्ने व्यवस्था भएर पनि समाधान हुन सकिरहेको छैन । नेपाल सरकारले संविधान, ऐन, कानून, नियमावली, कार्यविधिहरू मार्फत छुवाछूत र भेदभावलाई रोक्ने प्रयास गरेको छ । संविधानमा भएको व्यवस्थालाई सम्बोधन हुनेगरी जातीय तथा अन्य सामाजिक छुवाछूत तथा भेदभाव (कसूर र सजाय) ऐन, २०६८ लाई पहिलो सन्सोधन २०७५ मा गरिएको र सोही आधारमा मधेस प्रदेशले दलितहरूको शसक्तिकरणका लागि ऐन र नियमावलीहरू पारित गरिसकेको अवस्थामा समेत छुवाछूत नहट्नुमा दलित समुदायको पहुँच प्रहरी प्रशासन र न्यायलयमा कम हुनु हो । त्यसैगरी चाहना भएर पनि राजनीतिक पार्टीको दवाव र प्रभावका कारणले उजुरीको प्रकृयामा नजाने प्रबृत्ति बढेको छ । प्रहरी समक्ष आएको मुद्दा पनि प्रहरीले आफूले पनि सून्य सहनसीलताको सिद्धान्तलाई अपनाएर यो अपराध हो अपराधलाई स्वत ः कानूनी कारवाहीमा लानु पर्दछ भन्ने जुन सोचाई हुनु पर्ने हो, केही प्रहरीमा त्यो देखिन्न । प्रहरीलाई आफै अप्ठेरो परेमा मात्र वा आफू जोगिनका लागि मात्र मुद्दालाई अगाडी बढाईदिने गरेको छ । छुवाछुतको भावना कमजोर आर्थिक अवस्था भएकामा झन बढी रुपमा लाद्न खोजिन्छ । समाधानका लागि विभिन्न राजनीतिक पार्टीका नेताहरूले पार्टीका स्वार्थलाई भन्दा दलितहरूको हीतलाई ध्यान दिई जसको समस्या उसको अगुवाई हुने समितिहरू बनाउने र कार्यान्वयन गराउने रणनीति बनाउनु पर्दछ । मानिसका आधारभूत आवश्यकताहरू पुर्ति गर्ने तर्फ ध्यान दियौं भने दलितको आर्थिक र शैक्षिक प्रगति हुनेछ । यसबाटै छुवाछूत र विभेद हटाउन सकिन्छ । \u0000 ","PeriodicalId":47458,"journal":{"name":"Historical Journal","volume":null,"pages":null},"PeriodicalIF":0.8,"publicationDate":"2023-03-07","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"73900932","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":1,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
मानवीय जीवनको भौतिक स्वरूपजन्म शैशवावस्था, बाल्यकाल, युवावस्था र प्रौढावस्था हुँदै शारीरिक विकासको चरणवद्ध प्रक्रियाबाट अगाडि बढ्ने धु्रवसत्य आधारहरू हुन् । जन्मेर प्रौढ बनुन्जेल मानवीय जीवनले प्रत्येक चरणहरूका मौलिक विशिष्टताहरूको रसस्वादन गर्दै सभ्य र सुसंस्कृतियुक्त नागरिकको भूमिका निर्वाह गर्दै समाजको उन्नतिका बहुआयामिक पक्षहरूमा अभूतपूर्व योगदान पु¥याएको हुन्छ । जन्मसँगै मृत्यु अर्थात् मुक्ति पनि अन्योन्याश्रित बनेर सँगसँगै अस्तित्वमा उदीयमान भएको हुन्छ । जन्मपछि मृत्यु अनिवार्य शर्त हो जुन अनिवार्य मात्र हैन अपरिहार्य पनि छ । यसर्थ मानिसले आप्mनो जीवनकाललाई अब्बल, सबल र प्रबल बनाएर आपूmलाई अजर, अमर र ओजश्विपूर्ण बनाउन प्रत्येक प्रहर क्रियाशील हुने, परिश्रमी तुल्याउने, निरन्तर र लगातार सकारात्मक सत्कार्यमा लागिरहनको लागिसाहसिक र अथकित अविरल यात्रा तय गरेको हुन्छ । राम्रो कामको राम्रै परिणाम हस्तगत हुने हुनाले परिश्रमशील क्रियाकलापले मानिसलाई वृद्ध–बृद्धा बनुन्जेलसम्मको अवधिमा समाजभित्र तेजस्वीमय, ओजश्विपूर्ण, आदरणीय, सम्मानित, कदरयोग्य र श्रद्धायोग्य पात्रको रूपमा उभ्याएर असाध्यै मर्यादित तुल्याएको हुन्छ । वृद्धवृद्धा भएको घरलाई देवत्व ग्रहण भएको पूजनीय पवित्र स्थल मानिन्छ । यसरी मौलिक र निजी घरले मन्दिर र आश्रमको स्थान प्राप्त गर्दछ । परिणामतः वृद्धवृद्धाहरू निवासालय समाजको नै सम्पत्ति बन्न पुग्दछ । वृद्धवृद्धा इतिहासका साक्षी हुन् । ज्ञान, सीप र अनुभवका खानी हुन् । जेष्ठ नागरिकहरू विगत र आगतलाई जोडेर समाजलाई पथ प्रदर्शन गर्दै श्रृजनशील तुल्याउने अमूल्य निधि हुनुका सथौ राष्ट्रिय, अन्तराष्ट्रिय स्तरका मर्यादित धरोहरहरू हुन् । पितृदेवो भवः, मातृदेवो भवः भनेर भगवानको अवतार मानेर उच्च कदर गर्ने नेपाली समाजले पौराणिक युगदेखि नै मातापितालाई श्रद्धापूर्वक आदर–सम्मान गर्ने गरिएका ऐतिहासिक तथ्य, परम्परागत मान्यताहरू र धर्मशास्त्रका अनेकौँ ग्रन्थहरूले समेत प्रष्ट्याएका छन् ।
{"title":"Routines and dimensions of Senior Citizens' Happy Lives","authors":"Jagat Prasad Parajuli","doi":"10.3126/hj.v14i1.52975","DOIUrl":"https://doi.org/10.3126/hj.v14i1.52975","url":null,"abstract":"मानवीय जीवनको भौतिक स्वरूपजन्म शैशवावस्था, बाल्यकाल, युवावस्था र प्रौढावस्था हुँदै शारीरिक विकासको चरणवद्ध प्रक्रियाबाट अगाडि बढ्ने धु्रवसत्य आधारहरू हुन् । जन्मेर प्रौढ बनुन्जेल मानवीय जीवनले प्रत्येक चरणहरूका मौलिक विशिष्टताहरूको रसस्वादन गर्दै सभ्य र सुसंस्कृतियुक्त नागरिकको भूमिका निर्वाह गर्दै समाजको उन्नतिका बहुआयामिक पक्षहरूमा अभूतपूर्व योगदान पु¥याएको हुन्छ । जन्मसँगै मृत्यु अर्थात् मुक्ति पनि अन्योन्याश्रित बनेर सँगसँगै अस्तित्वमा उदीयमान भएको हुन्छ । जन्मपछि मृत्यु अनिवार्य शर्त हो जुन अनिवार्य मात्र हैन अपरिहार्य पनि छ । यसर्थ मानिसले आप्mनो जीवनकाललाई अब्बल, सबल र प्रबल बनाएर आपूmलाई अजर, अमर र ओजश्विपूर्ण बनाउन प्रत्येक प्रहर क्रियाशील हुने, परिश्रमी तुल्याउने, निरन्तर र लगातार सकारात्मक सत्कार्यमा लागिरहनको लागिसाहसिक र अथकित अविरल यात्रा तय गरेको हुन्छ । राम्रो कामको राम्रै परिणाम हस्तगत हुने हुनाले परिश्रमशील क्रियाकलापले मानिसलाई वृद्ध–बृद्धा बनुन्जेलसम्मको अवधिमा समाजभित्र तेजस्वीमय, ओजश्विपूर्ण, आदरणीय, सम्मानित, कदरयोग्य र श्रद्धायोग्य पात्रको रूपमा उभ्याएर असाध्यै मर्यादित तुल्याएको हुन्छ । वृद्धवृद्धा भएको घरलाई देवत्व ग्रहण भएको पूजनीय पवित्र स्थल मानिन्छ । यसरी मौलिक र निजी घरले मन्दिर र आश्रमको स्थान प्राप्त गर्दछ । परिणामतः वृद्धवृद्धाहरू निवासालय समाजको नै सम्पत्ति बन्न पुग्दछ । वृद्धवृद्धा इतिहासका साक्षी हुन् । ज्ञान, सीप र अनुभवका खानी हुन् । जेष्ठ नागरिकहरू विगत र आगतलाई जोडेर समाजलाई पथ प्रदर्शन गर्दै श्रृजनशील तुल्याउने अमूल्य निधि हुनुका सथौ राष्ट्रिय, अन्तराष्ट्रिय स्तरका मर्यादित धरोहरहरू हुन् । पितृदेवो भवः, मातृदेवो भवः भनेर भगवानको अवतार मानेर उच्च कदर गर्ने नेपाली समाजले पौराणिक युगदेखि नै मातापितालाई श्रद्धापूर्वक आदर–सम्मान गर्ने गरिएका ऐतिहासिक तथ्य, परम्परागत मान्यताहरू र धर्मशास्त्रका अनेकौँ ग्रन्थहरूले समेत प्रष्ट्याएका छन् ।","PeriodicalId":47458,"journal":{"name":"Historical Journal","volume":null,"pages":null},"PeriodicalIF":0.8,"publicationDate":"2023-03-07","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"78263834","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":1,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
An earthen mound, Bhiṣvā located on Birgunj, where Buddhist pilgrims stayed during the night between their journey from Lumbini and Bodhgaya. During the Rana period, Ranas assumed a trove of treasure and jewellery inside the earthen mound in the Terai region, excavated it, found ancient bricks and coals, and then left the digging of the hill. A sculptor expert from the Archaeology Department of Nepal declared the earthen mound Bhiṣvā stupa in 1977 without any scientific investigation. Later, Two Buddhist priests worshipped jivanyāsapūjā on the stūpa in 1978. After that, Hindu and Buddhist followers installed different Hindu and Buddhist images on the stupa at various times. The Department of Archeology has not done any research on it and has not declared it as a Stupa. It cannot be called a stupa without the declaration of an official institution, without mention in any Buddhist scriptures, and without any authentic document based on the words of people. But it can be called a stupa based on its shape and name.
{"title":"Bhiṣvā Stūpa of Birgunj as an 'Ancient Stūpa'","authors":"Junu Basukala Ranjitkar","doi":"10.3126/hj.v14i1.52958","DOIUrl":"https://doi.org/10.3126/hj.v14i1.52958","url":null,"abstract":"An earthen mound, Bhiṣvā located on Birgunj, where Buddhist pilgrims stayed during the night between their journey from Lumbini and Bodhgaya. During the Rana period, Ranas assumed a trove of treasure and jewellery inside the earthen mound in the Terai region, excavated it, found ancient bricks and coals, and then left the digging of the hill. A sculptor expert from the Archaeology Department of Nepal declared the earthen mound Bhiṣvā stupa in 1977 without any scientific investigation. Later, Two Buddhist priests worshipped jivanyāsapūjā on the stūpa in 1978. After that, Hindu and Buddhist followers installed different Hindu and Buddhist images on the stupa at various times. The Department of Archeology has not done any research on it and has not declared it as a Stupa. It cannot be called a stupa without the declaration of an official institution, without mention in any Buddhist scriptures, and without any authentic document based on the words of people. But it can be called a stupa based on its shape and name.","PeriodicalId":47458,"journal":{"name":"Historical Journal","volume":null,"pages":null},"PeriodicalIF":0.8,"publicationDate":"2023-03-07","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"86121209","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":1,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The Poṣadha, or observing of eight Buddhist precepts by lay and monastic people in Buddhism starts inthe lifetime of Buddha. With the growth of time, many Buddhist sects developed and they developed their Poṣadha methods (I.-Tsing, 1896). Among them is the tradition of the Sanskrit Mahayana monks. This article is about a palm-leaf manuscript [RAS Hudgson MS 70] from the Hudgson collection which is now in the South Asian society collection. This Poṣadha manual written by a novice has great significance as it takes us back to the time when the monks following Sanskrit tradition were still functioning. Interestingly this Poṣadha text is based largely on the Mahayana context and has very little Sravakayana influence. Directions for forming puṣpamaṇḍala has significant difference which hasn't been revealed before. This Vrata manual can be looked at as the initial ritualistic development of a now surviving Sanskrit Buddhism, this is Newar Buddhism.
Poṣadha，即佛教中居士和出家人对佛教八戒的遵守，始于佛陀的一生。随着时间的推移，许多佛教教派发展起来，他们发展了自己的Poṣadha方法(i - qing, 1896)。其中有传统的梵语大乘僧侣。这篇文章是关于一个棕榈叶手稿[RAS Hudgson MS 70]从哈德逊收藏，现在在南亚社会收藏。这个Poṣadha手册是由一个新手写的，它有重要的意义，因为它把我们带回了遵循梵文传统的僧侣仍然在运作的时代。有趣的是，这个Poṣadha文本很大程度上是基于大乘的背景，很少受到Sravakayana的影响。形成puṣpamaṇḍala的方向有显著的差异，这是以前没有发现的。这本《吠陀经》手册可以看作是现存梵语佛教的最初仪式发展，这就是尼瓦佛教。
{"title":"A Study of Middle Age Sanskrit Poṣadha Palm-leaf Manual","authors":"Birat Raj Bajracharya","doi":"10.3126/hj.v14i1.52955","DOIUrl":"https://doi.org/10.3126/hj.v14i1.52955","url":null,"abstract":"The Poṣadha, or observing of eight Buddhist precepts by lay and monastic people in Buddhism starts inthe lifetime of Buddha. With the growth of time, many Buddhist sects developed and they developed their Poṣadha methods (I.-Tsing, 1896). Among them is the tradition of the Sanskrit Mahayana monks. This article is about a palm-leaf manuscript [RAS Hudgson MS 70] from the Hudgson collection which is now in the South Asian society collection. This Poṣadha manual written by a novice has great significance as it takes us back to the time when the monks following Sanskrit tradition were still functioning. Interestingly this Poṣadha text is based largely on the Mahayana context and has very little Sravakayana influence. Directions for forming puṣpamaṇḍala has significant difference which hasn't been revealed before. This Vrata manual can be looked at as the initial ritualistic development of a now surviving Sanskrit Buddhism, this is Newar Buddhism.","PeriodicalId":47458,"journal":{"name":"Historical Journal","volume":null,"pages":null},"PeriodicalIF":0.8,"publicationDate":"2023-03-07","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"87175536","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":1,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Hindu adhyatmais ‘consciousness about the soul, its perimeter (time & space), purpose, practices & prognosis’. It is not an ism (dogma). It is a way of life. The Hindu scholar is termed a ‘Brahmana’. Pan globally and historically, scholars are known as incapable of physical combat & self-defense; require extra mural physical protection. Post the fall of Constantinople (c. 1453 A.D.) to the Jihadists, Islam (peaceful) went murderously viral (The Thesis), and became Muslim (sequestering).The Hindus (riparian beings) in sub-continent India were slaughtered; homesteads, women & livelihoods were taken away; worship & ritual places were done to dust or converted. Faced with barbarians, an existential crisis had arisen out of such historical processes. The dociletimid (kafir) spiritual Brahmans (scholar) had then opted for the mace, muscle, sword, and shield (Anti-Thesis). The ecclesiastical system was maintained side-by-side (Synthesis). The UNESCO world heritage site of Konarak (c.13th A.D., Odisa, India,) has artifacts informing the beholder via hieroglyphics that the then state had played such role quite tellingly, took pride in the might of arms, pomp, in proclaiming defense at of the invader; protection of the erudite; and the gamp seeker. Sanatan survived. Data & discussions about any such military counter have remained due. First time. Nascent attempt. Theoretical history about such complex process paths. Non-revisionist.
{"title":"Spiritualism Seeks Sword for Self Defense Konark, World Heritage Site: Hieroglyphics – Katha","authors":"D. Bhattacharya","doi":"10.3126/hj.v14i1.52956","DOIUrl":"https://doi.org/10.3126/hj.v14i1.52956","url":null,"abstract":"Hindu adhyatmais ‘consciousness about the soul, its perimeter (time & space), purpose, practices & prognosis’. It is not an ism (dogma). It is a way of life. The Hindu scholar is termed a ‘Brahmana’. Pan globally and historically, scholars are known as incapable of physical combat & self-defense; require extra mural physical protection. Post the fall of Constantinople (c. 1453 A.D.) to the Jihadists, Islam (peaceful) went murderously viral (The Thesis), and became Muslim (sequestering).The Hindus (riparian beings) in sub-continent India were slaughtered; homesteads, women & livelihoods were taken away; worship & ritual places were done to dust or converted. Faced with barbarians, an existential crisis had arisen out of such historical processes. The dociletimid (kafir) spiritual Brahmans (scholar) had then opted for the mace, muscle, sword, and shield (Anti-Thesis). The ecclesiastical system was maintained side-by-side (Synthesis). The UNESCO world heritage site of Konarak (c.13th A.D., Odisa, India,) has artifacts informing the beholder via hieroglyphics that the then state had played such role quite tellingly, took pride in the might of arms, pomp, in proclaiming defense at of the invader; protection of the erudite; and the gamp seeker. Sanatan survived. Data & discussions about any such military counter have remained due. First time. Nascent attempt. Theoretical history about such complex process paths. Non-revisionist.","PeriodicalId":47458,"journal":{"name":"Historical Journal","volume":null,"pages":null},"PeriodicalIF":0.8,"publicationDate":"2023-03-07","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"83583098","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":1,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
महालक्ष्मी नगरपालिकाका १०वटा वडामध्ये वडानं ८ मा लुँभु रहेको छ । यसको अवस्थिति ८५०२४' पूर्वी देशान्तर र २७० ३९' उत्तरी अक्षांशमा र समुद्री सतहबाट ४,२२६-५,१०२ फुटको उचाईमा रहेको छ । यस वडाको जनसंख्या सन् २०११को जनगणनाअनुसार ८,२७२ छ । नेपालभाषाका स्थानीय स्थान नामबाट खुल्ने भौगोलिक बनोट, ऐतिहासिक कथ्य र लोकवार्ताका कतिपय कुराहरू खुल्नै नसकेर हराउन थालेका छन् । यस अध्ययनका लागि मूलतः यी प्रश्नहरूलाई समस्याको रूपमा लिइएको छ । स्थाननामको प्रायोगिक अर्थ के हो ? स्थानसित गाँसिएका भौगोलिक, सांस्कृतिक, ऐतिहासिक सामग्रीहरू के के छन् ? यस अध्ययनले प्रायोगिक अर्थ, स्थानसित गाँसिएका भौगोलिक, सांस्कृतिक, ऐतिहासिक सामग्रीहरूको विषयमा खुलस्त पार्नेछ । यसको सीमा श्री महालक्ष्मी मार्ग क्षेत्रलाई समेटिएको छ । अध्ययनका सामग्री क्षेत्रकार्यबाट लिइएका छन् । यसको उपलब्धिमा भाषावैज्ञानिक अध्ययनको आधारमा लुँभुको बस्तीको समय मध्यकालतिर बसेको देखियो ।
{"title":"Traditional Loconyms of Lum̐bhu","authors":"Omkareswara Shrestha","doi":"10.3126/hj.v14i1.52971","DOIUrl":"https://doi.org/10.3126/hj.v14i1.52971","url":null,"abstract":"महालक्ष्मी नगरपालिकाका १०वटा वडामध्ये वडानं ८ मा लुँभु रहेको छ । यसको अवस्थिति ८५०२४' पूर्वी देशान्तर र २७० ३९' उत्तरी अक्षांशमा र समुद्री सतहबाट ४,२२६-५,१०२ फुटको उचाईमा रहेको छ । यस वडाको जनसंख्या सन् २०११को जनगणनाअनुसार ८,२७२ छ । नेपालभाषाका स्थानीय स्थान नामबाट खुल्ने भौगोलिक बनोट, ऐतिहासिक कथ्य र लोकवार्ताका कतिपय कुराहरू खुल्नै नसकेर हराउन थालेका छन् । यस अध्ययनका लागि मूलतः यी प्रश्नहरूलाई समस्याको रूपमा लिइएको छ । स्थाननामको प्रायोगिक अर्थ के हो ? स्थानसित गाँसिएका भौगोलिक, सांस्कृतिक, ऐतिहासिक सामग्रीहरू के के छन् ? यस अध्ययनले प्रायोगिक अर्थ, स्थानसित गाँसिएका भौगोलिक, सांस्कृतिक, ऐतिहासिक सामग्रीहरूको विषयमा खुलस्त पार्नेछ । यसको सीमा श्री महालक्ष्मी मार्ग क्षेत्रलाई समेटिएको छ । अध्ययनका सामग्री क्षेत्रकार्यबाट लिइएका छन् । यसको उपलब्धिमा भाषावैज्ञानिक अध्ययनको आधारमा लुँभुको बस्तीको समय मध्यकालतिर बसेको देखियो ।","PeriodicalId":47458,"journal":{"name":"Historical Journal","volume":null,"pages":null},"PeriodicalIF":0.8,"publicationDate":"2023-03-07","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"85464907","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":1,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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