A person having to leave Nepal for foreign employment symbolizing problems in implementation of Right to Employment and Labour

Right to Employment and Labour in Nepal: An Unfulfilled Promise?

By

On July 30, 2025

In Constitution Study

Constitution Study #11: An analysis of Articles 33 and 34

In Nepal, Right to Employment and Labour are fundamental rights. Yet many Nepalis leave the country for employment and labour. It’s not because we are lazy or don’t want to work. We have cultivated crops in the deserts of the Gulf, constructed buildings and ships in the Middle East, Malaysia, and South Korea, and taken care of children and elderly in the nursing homes of Europe and Australia. So, what’s going wrong–our policies or the way we are implementing them?

Right to Employment and Labour

Article 33 of the Constitution of Nepal (2015) declares the Right to Employment as a fundamental right. It states:

Every citizen shall have the right to employment. [Article 33(1)]

and

Every citizen shall have the right to choose employment. [Article 33(2)]

Article 34 guarantees the Right to Labour. It allows labourers (anyone who does physical or intellectual work for an employer in consideration of remuneration) to have:

  • fair labour practice [Article 34(1)]
  • appropriate remuneration, facilities and contributory social security [Article 34(2)] and
  • form and join trade unions and to engage in collective bargaining, in accordance with law.

International Commitments

Nepal is a signatory to major International Labour Organization (ILO) conventions, including:

  • ILO Convention No. 14 (Weekly Rest (Industry))
  • Convention No. 29 (Forced Labour),
  • Convention No. 98 (Right to Organize and Collective Bargaining),
  • Convention No. 131 (Minimum Wage)
  • Convention No. 138 (Minimum Age), and
  • Convention No. 182 (Worst Forms of Child Labour).

The Universal Declaration of Human Rights (Article 23) and the International Covenant on Economic, Social and Cultural Rights (Article 6) also affirm the right to work, fair wages, and decent working conditions.

The constitutional provisions and international commitments on right to employment and labour sound like Nepal values its workers. But promises are far from being fulfilled.

The Ground Reality: Exploitation and Exclusion

Lack of employment opportunties in Nepal is driven by a mostly service-orientated public sector and a slow-growing private sector with little to no opportunities for career growth. Many private institutions don’t even provide minimum basic salary to lower-level employees.

Exploitation of labour is rampant in Nepal, especially, but not limited to the informal sector and among the rural and the marginalized. Even the 16th Plan (2024/25–2028/29) acknowledges this gap. It notes that informal employment still dominates the labour market, with nearly two-thirds of jobs falling outside formal protections, a recipe for exploitation.

Child labour, bonded labour (especially among the Dalit communities), wage theft in the construction and domestic work sectors, and lack of safety standards in manufacturing remain persistent problems. Domestic workers, many of whom are women, and those in high-risk sectors like mining are often excluded from social security. Even white-collar government employees have low remuneration, and only recenlty getting access to contribution-based social security.

The absence of adequate and effective inspection means that companies get away with violations of labour laws. As a result, thousands of labourers suffer in silence. Many leave the country in frustration.

The Great Departure: Why Nepalis Work Abroad

Jobs are linked to dignity. Absence of dignified jobs kills dreams, and people migrate. As per the Economic Survey, more than 774,000 Nepalis received labour permits for foreign employment in FY 2022/23 alone. This does not even count the undocumented workers going to India or trafficked people using alternative routes.

The emigration in search of employment is often a compulsion for many. Jobs in Nepal are either unavailable, underpaid, unsafe, or reserved for the connected few. The 16th Plan admits:

The production and employment sectors have not grown in proportion to the country’s population and its aspirations”.

The stunted growth of productive sectors have brought challenges in implementing right to employment and labour.

A Glimmer of Hope?

The Constitution is alive and the 16th Plan is ambitious. It vows to:

  • Increase the formal sector’s share of employment from 36.5% to 70% by 2043,
  • Raise labour force participation to 72%,
  • Expand trainings for at least one million youths.
  • Promote productive employment and decent jobs as a strategy for poverty alleviation.

However, the Economic Survey 2080/81 reminds us that Nepal’s economy remains largely remittance-driven. The contribution of remittance to GDP stood at 21.2%, while the primary sectors like agriculture and manufacturing continue to shrink in their GDP share.

The promise of employment-led growth requires, in addition to policies, political will, labour reforms, skill development, and the courage to challenge vested interests that lead to labour exploitation. It will definitely lead to protection and implementation of the right to employment and labour.

What next?

Should we abandon hope? Or can we demand that the right to employment and labour be more than just ink on paper?

We push for:

  • Strengthening of the private sector by creating competitive environment,
  • Implementation of the Labour Act, 2074 with strict monitoring and punishments for violations,
  • Expansion of social security coverage to informal workers,
  • Empowerment of labour unions,
  • Investment in job-creating sectors, especially manufacturing and agriculture,
  • Returnee reintegration and skill-matching programs.

And most importantly, we must continue to ask questions. Because silence, after all, is the worst kind of exploitation.

धर्म चाहिन्छ, अन्धविश्वास होइन

धर्म चाहिन्छ, अन्धविश्वास होइन

By

On July 29, 2025

In विचार, Blogging, नेपाली

अस्तित्वको सङ्कट

केही समयदेखि गलेको छु । शारीरिक र मानसिक थकान त छ तर त्यति मात्रै हैन,अस्तित्वमै सङ्कट महसुस गरेको छु । यो निद्राले मेटाउने थकान होइन । यो त बोल्न खोज्दा भिडबाट चिच्याउनेहरू, विज्ञानलाई परम्पराभन्दा अलग राख्नेहरू, धर्मको नाममा अन्धविश्वास थोपर्नेहरू अनि विवेकको साटो आज्ञापालन गर्नेहरूको चिच्याहटले लगाउने थकाई हो ।

केही दिनअघि फेसबुकमा एउटा पोस्ट देखेँ। एकजना बुबाले आफ्नी छोरीलाई रजस्वला अवस्थाका महिलाहरूले मन्दिर, भान्सा, वा जनै छुन नहुने कारण विज्ञानसँग जोडेर “सकरात्मक र नकरात्मक उर्जा” को नाममा बुझाउँदै थिए । रजस्वलाको रक्तस्रावलाई “नकारात्मक चार्ज” को रूपमा व्याख्या गर्दै मन्दिरको “सकरात्मक चार्ज” सँग जुधाउँदा र भएर विस्फोट हुने दाबी गर्दै थिए ।

यो सबै कुरा सुन्दा एकछिन त हाँसो उठ्यो । विज्ञानलाई चुनौती दिन विज्ञानकै साहारा तर त्यस पोस्टलाई डाक्टरहरू, शिक्षित मानिसहरू ले लाइक, सेयर र समर्थन गरेर कमेन्ट गरेको देखेँ ।

त्यसबेला म वास्तवमै झल्यास्स झस्किएँ ।

धर्म र अन्धविश्वासको फरक बिर्सिएको समाज

हामी अहिले जुन धारमा बगिरहेका छौँ, त्यो धर्मको रक्षा होइन, अन्धविश्वासको वैज्ञानिक व्याख्याको दुष्प्रयास हो ।धर्म भनेको नीतिपथ हो । यो न्याय, सत्य, विवेक र करुणाको संयोजन हो । धर्मले प्रश्न गर्न सिकाउँछ, विवेक जगाउँछ, र आत्माको आवाज सुन्ने अभ्यास गराउँछ। तर अन्धविश्वास? त्यो त प्रश्नसँग डराउँछ। परम्पराको नाममा अन्यायलाई पनि पवित्र ठान्छ।

हाम्रो पूर्वजहरूले विचार, शंका, र तर्क गरे । देवतासमेतलाई प्रश्न गरे । आस्तिक, नास्तिक सबै मतका कुरा सुने । सुनेनन् मात्रै, शिक्षामा अङ्गीकार गरे । तर हामी चैँ रजस्वलाजस्ता शारीरिक प्रक्रिया लाई “अपवित्र” भनेर व्यवहारमा असमानता लादिरहेका छौँ ।

आफ्नै घरमा चुप लाग्नु परेको छ

अवस्था कतिसम्म खराब छ भने आफूले बुझेको कुरा आफ्नै घरमा पनि भन्न सक्दिनँ । नजिकका मान्छेहरू नै तर्कसँग तर्किन्छन् । थोरै बोल्दैमा थाक्छु । धेरै बोलेँ भने बहुलाइस् भनिदिन्छन् ।

म सोच्छु, बुझ्छु, र कहिलेकाहीँ बोल्छु । तर जब कोही शक्तिमा भएको मानिस अघि आउँछ, म आत्तिन्छु अनि मौन हुन्छु।
किन?
किनभने मन अझै पनि अरूको स्वीकृति खोजिरहन्छ । “नाइँ” भन्न सक्दिनँ र त्यसकै कारण बारम्बार फस्छु ।

सत्यलाई धेरै मौन राखे मर्छ

कहिलेकाँही म आफूलाई एक्लो महसुस गर्छु । कहिलेकाहीँ लाग्छ, यहाँ अलि धेरै बसेँ भने पागल हुन्छु । तपाईंलाई कति लाग्छ यस्तो ? सत्य बोल्नेहरू प्रायः एक्लै पारिएकै देख्छु । एक्लो वृहस्पति झुठो भन्छन् । हामीलाई समाज र शक्तिको संरचनाले अलग राखेका छन् । तर सत्य धेरै दबियो भने बिस्तारै मर्छ । त्यसैले हामी जुट्नै पर्छ । धर्मको साँचो अर्थलाई आत्मसात् गर्नैपर्छ ।

धर्म कसैलाई बोझ हुनैसक्दैन किनकी धारण गरिने नैसर्गिक सारतत्त्व नै धर्म हो । धर्म जीवनको आधार हो।

धर्म विज्ञानभन्दा फरक होइन । विज्ञानको सदुपयोग गरेर जगतको कल्याण गर्नु धर्म हो भने दुरुपयोग गर्नु अधर्म । परम्परा पनि सबै धार्मिक हुँदैनन् । कतिपय परम्परा “धर्म”को नाममा अधर्म फैलाइरहेका छन् ।

यति कुरा बुझाउन पनि गाह्रो छ यो समाजमा । कोही “धर्म” शब्द सुन्दै नाक खुम्च्याउँछन् अनि कोही कुप्रथालाई धर्मको नाम दिइरहेका छन् ।

अरूलाई सम्झाउन सके पनि नसके पनि कम्तीमा आफैँलाई बदलौँ । परिवर्तनको सुरुवात हुने त्यसरी नै हो।

आउनुस्, धर्म पुनः परिभाषित गरौं

हाम्रो धर्मले भनेको थियो, “रजस्वलाको बेला विश्राम गर, आराम गर”, तर हामीले यसलाई “छुने नछुने”, “शुद्ध र अशुद्ध” मा सीमित बनायौँ । हाम्रो धर्मले भनेको थियो, “सत्य बोल”, तर हामीले परम्पराको नाममा आँखा चिम्ल्यौँ ।

हामीलाई फेरि धर्म चाहिएको छ । नाम मात्रैको वा कुनै पुस्तकमा लेखिएको धर्म चाहिएको होइन, चाहिएको त विवेक, न्याय, करुणाको धर्म हो।

अन्तिम सन्देश

सत्यले भीड माग्दैन,
उसले एकजना सच्चा आत्मा खोज्छ—
जो थाक्दासमेत झुट बोल्दैन।

>> Read the English version of this post here.

An image with a candle lighting in the darkness with the words in white: "Dharma is What We Need, Not Blind Faith"

Dharma is What We Need, Not Blind Faith

By

On July 28, 2025

In Blogging, Opinion

An Existential Crisis

I feel extremely tired these days. Yes, there is some physical and mental exhaustion, but I think the fatigue is mostly existential. It’s not a tiredness that sleep cures. It’s something that builds up when you keep trying to speak truth in a place where loudness gets rewarded over clarity, tradition over thought, and obedience over integrity. It’s the fatigue that makes me think often, What’s the point when doctors, teachers, and scholars, those who should know better, lend approval to illogical ideas wrapped in the cloak of science and spirituality?

Take, for instance, a Facebook post I recently came across. Hiding behind the language of science and spiritual metaphors, it sought to justify menstrual untouchability by comparing the energy of menstrual blood to negative electric charge. The writer, claiming to educate his daughter, went on to explain that the “positive charge” of sacred spaces and things like temples, kitchens, or janai must not be contaminated by the “negative energy” of menstruating women because the interaction creates an “invisible explosion.” The explosion, he claimed, is why women are becoming more fierce, independent, and can’t stay married for long.

The comments section was filled with applause. Among those clapping? A few doctors, educators, and spiritual Gurus!

I was left dumbfounded.

Blind Faith Dressed as Dharma

What we are witnessing in Nepal today is not the preservation of Dharma, but the entrenchment of Andhabishwas, blind faith passed off as eternal truth. Dharma (a concept separate from religion), in its truest sense upholds justice (nyaya), truth (satya), and the moral order of life (neeti). It invites self-inquiry, critical thought, and compassionate action. On the contrary, blind faith silences inquiry. It fears doubt. It weaponizes tradition to suppress dissent.

The ancient sages who shaped the foundations of Hindu philosophy did not demand unthinking submission. They debated fiercely in forests and courts, composed verses that questioned the gods themselves, compiled them into Vedas and Vedantas and taught that real knowledge (vidya) liberates, not binds.

Yet today, we use the Upanishads to justify exclusion, and science to strengthen taboo. Women are told that their biological cycle is impure, dangerous, unspiritual. And if one dares to challenge that, they are dismissed as Westernized, brainwashed, or even worse, Dollare, someone who advocated because of Western funding.

The Loneliness of Truth

When even those trained in medicine lend their authority to the blind notions, it feels as if the last light of reason is flickering out. Sometimes, I wonder if living a few more years in this country will drive me mad. Seeing loud nonsense turning into common sense overwhelms me. And the silence in the face of that noise gives me pain. At times, I can’t even speak the truth in my own home. If one cannot reach their family, who else can they reach?

I often fall into the same trap I criticize. I say I will speak my truth, but I act against it. I think clearly but behave hesitantly. I seek validation when I should be building conviction. I say “yes” when my entire being screams “no.” I let others steer my path while telling myself I’m still in control.

But perhaps the first Dharma is to admit where you are lost, so you may begin to find your way.

We Are Not Alone, Even If We Feel Alone

I feel crazy and weak. If you’re tired like me, let’s wake up together. The world rewards comfort, conformity, and community. But truth is often cold, isolating, and unpopular. Still, it is the only thing that will hold when the crowd disperses.

So, if you are caught between inherited faith and chosen reason like me, at least question the stupidity. It is not only rebellion but also reverence. It is what Dharma demands.

Let’s Reclaim Dharma

Let’s not give up our spiritual heritage to those who have emptied it of ethics. Let’s reclaim Dharma as a compass of justice. Let’s not put Dharma in the cage of ritual. Let’s teach our children that menstruation is not a curse but a sign of life; that purity lies not in a body untouched, but in a mind uncorrupted.

Let’s bring up courage to say: I do not agree. I will not conform. I choose Dharma, not dogma. Let’s break out of traditions that rob us of our dignity.

Truth does not need an army.
It needs voices that will not lie.

A symbolic movement for social justice and inclusion

Social Justice, Inclusion, and Reservation: Absolute Necessity or Necessary Evil?

By

On July 23, 2025

In Constitution Study, Blogging, Nepal, Nepali, Public Interest

Constitution Study #10: Analysis of the Fundamental Rights and Policies on Social Justice and Inclusion

Months before the promulgation of the Constitution on Ashwin 3, 2072 (September 20, 2015) debates on social justice, inclusion, and reservation had pervaded the Constituent Assembly and the streets. At Tri-Chandra Multiple Campus, where I was doing my bachelor’s at that time, there would be heated debates between friends. Some were favour of the policies, some against, and still some demanding a nuanced and balanced approach. Although the policies are etched in the Constitution through the Preamble, Fundamental Rights, and State Policy, the following questions are still relevant:

1. Is social justice necessary in Nepal?

2. Has inclusion changed anything?

3. Can we afford the current model of reservation?

This article, a continuation of the Constitution Study series, gets into the constitutional promises, actual practice, and way forward in the matters of social justice, inclusion, and reservation.

How Did Social Justice, Inclusion, and Reservation Find their Way into the Constitution?

1. Initiation in the Democratic Era (2007-2017)

Democracy is often thought of as an idea that automatically includes everyone in the state structure and governance. The truth is: it is not enough. Nepal’s democratic movements in 2007 B.S. (1951) barely scratched the Rana oligarchy and gave power to another group of elites.

2. Reversal in the Panchayat Era

The Panchayat era (2017-2046) stripped even the right to voting. It created a monolinguist, monocultural, and monoreligious nationalism in a country with diverse languages, cultures, and religions. On the surface, Nepal was united by a single language, culture, and religion, but underneath the seed of conflict was brewing.

3. Resurgence during Civil War

The Jana Aandolan of 2046 brought on the surface some issues related to women and Dalits, but it still could not accept the diversity as the national characteristic. While the Maoist movement did not begin with the issues of social justice and inclusion, it picked the idea to mobilize and motive more people into the war against the government. The narrative of historical injustice struck the chord of the marginalized, and they went wholeheartedly into the war.

4. Outcry during the Constituent Assembly Era

Issues of social justice, inclusion, and reservation found their way into the mainstream after the 2062/63 Jana Aandolan II. The Madhesh Aandolan of 2063 and 2064 aggressively demanded federalism and correction of historical injustices. Movements of Aadivasi Janajatis (indigenous groups), women, Dalits, and others before the promulgation of the Constitution institutionalized the issue.

5. Constitutional Implementation Era

There are still some debates regarding social justice, inclusion, and reservation despite constitutional promises. Complaints about elite capture have raised concerns on the fair and just implementation of those provisions and if it is necessary to amend the Constitution and other laws.

6. Nepal’s Global Commitments

Apart from the above domestic movements, Nepal’s ratification of different international human rights laws also gave way to social justice, inclusion, and reservations for the marginalized, such as:

  • CEDAW (Convention on the Elimination of All Forms of Discrimination Against Women)
  • CRC (Convention on the Rights of the Child)
  • ICCPR (International Covenant on Civil and Political Rights)
  • ICESCR (International Covenant on Economic, Social and Cultural Rights)
  • UNCRPD (Convention on the Rights of Persons with Disabilities)

The Constitution’s Bold Promise and Its Global Roots

Article 18 of the Constitution enshrines Equality before Law, guaranteeing non-discrimination based on origin, religion, race, caste, tribe, sex, physical condition, condition of health, marital status, pregnancy, economic condition, language, region, ideology or any other status. It also introduces affirmative action, mandating the state to enact special laws and policies for the protection, empowerment, and representation of marginalized communities, including women, Dalits, indigenous groups, Madhesis, Tharus, Muslims, people with disabilities, and backward regions.

Similarly, Article 24 prohibits untouchability and caste-based discrimination in any form. Article 42 guarantees the Right to Social Justice, enabling marginalized groups to participate in state bodies on the basis of proportional inclusion.

State Policies (Article 51(j)) also include the matters of social justice and inclusion. It guides the State to work towards building an environment to allow the participation of diverse groups in governance, and ensuring their political, social, cultural, and economic protection.

But do these lofty provisions translate into meaningful transformation?

Positive Outcomes

Data from the Economic Survey 2081/82 shows that social indicators such as education and health have improved overall, but gaps persist:

  • The Human Development Index is 0.622, which is still low compared to regional peers.
  • Education statistics reveal glaring disparities. Community schools with predominantly marginalized students consistently perform worse than institutional schools. SEE results show deep inequalities in quality and accessEconomic Survey 2081-82.
  • In social security, over 3.5 million people benefit from allowance schemes (elderly, disabled, widows), but reports of exclusion and misuse remain frequent.

Nepal’s 16th Five-Year Plan also highlights the goal of creating a just and equitable society, explicitly targeting:

  • Increased participation of women, Dalits, Madhesis, and other marginalized groups in decision-making.
  • Reduction in multidimensional poverty.
  • Inclusive economic growth through social protection and targeted investments.

However, the same plan admits to persistent inequality, elite capture, and weak implementation mechanisms, especially at the local level.

Persisting Challenges

Lack of civic awareness and knowledge (sometimes even denial) on historical inequalities, and attitude of the rulers and the ruled keep bringing up problems in effectively implementing the constitutional provisions of social justice and inclusion. These problems can be summarized as:

  • Implementation Gap: Laws exist, but mechanisms are weak, underfunded, or politicized.
  • Elite Capture: Affirmative action benefits the dominant voices within marginalized categories, while the poorest remain excluded.
  • Data Deficiency: Many groups are invisible in national surveys and policy planning, making targeted interventions difficult.
  • Social Attitudes: Deep-rooted biases in bureaucracy, politics, and society obstruct real transformation.

Even programs meant to uplift the marginalized are often politicized, leaving the truly marginalized behind.

We must confront the bitter truth: A policy that looks fair on paper can still feel unjust in practice.

The Way Forward

If we want real change, we must ask tough questions and act boldly:

  1. Is inclusion reaching the poorest within marginalized groups?
    If not, we need audits and reforms to prevent elite capture. We may even have to limit the number and period of reservations an individual can get.
  2. Are our education and healthcare systems inclusive by design?
  3. Can we make inclusion part of everyday governance?
  4. Are we prudent enough to let the Constitution and laws guide us?

We are not doing favour by implementing social justice and inclusivity. They are not gifts. They are orientation towards basic human rights. And the longer we delay its full realization, the more fragile our democracy becomes.

A symbolic illustration of a person carrying passion interrupted by the wall of life

Is Passion Enough? Question from the Podcast Featuring Sudin Pokharel (DA69)

By

On July 22, 2025

In Blogging, Inspirational, Life, Musings, Opinion

Follow your passion!

How many times have you heard it? I have heard it thousands of times–sometimes in movies like 3 Idiots, sometimes in books, and countless times in motivational speeches and social media posts. Last week, I was listening to a podcast (YouTube video embedded below) featuring Sudin Pokharel (DA69) when a question popped up in my mind:

Is passion enough?

Sudin Pokharel and his passion towards sports and media

I first saw Sudin Pokharel as a sports news reader on Kantipur TV during its establishing days. His hairstyle and delivery were different from the conventional news readers. Ten years old me was hooked. The five-minute sports news ended the whole news programme like icing on the cake.

Later Sudin Pokharel came with a sports programme, Scoreboard. It was even better than the news. The game analyses and player profiles were insightful. It increased my knowledge on football, cricket, taekwondo, tennis, and so on.

In the podcast, he explains how the sports news and Scoreboard was made. Waking up late hours for recording key moments of european football leagues, following players of various sports to create their profile, explaining and analysing games to make them more understable to audience, and so on show how passionate he was to his work. The pride in his voice when he explains all these is well deserved.

Hints at Toxic Work Environment

But Sudin Pokharel’s voice also exhibits pain. His passion did not help him financially. His face time on the sports decreased, and the programme was shortened. The organization for which he worked almost a decade did not show interest in retaining him. Sudin Pokharel does not blame anyone for it. “I could not make the management understand why sports his important,” he says. “Also, a common man used to be more interested in the political and economic state of the country rather than sports and players. Today, it might have been different. I was perhaps living in a wrong time.”

He also hints about politics within the organization. When he tells, “Some people were happy when I left because my wages could be split to two or three others,” tears came to my eyes. You give ten years to an organization and you have to leave in tears? Without proper farewell? What a toxic environment!

Passion towards hiphop music (Nephop) as DA69

“Ma yesto chhu” was a hit among youngsters those days. I didn’t understand rap, and honestly, I didn’t like the song, but it stuck. DA69 was one of the singers. I didn’t know he was the same guy who hosted the sports programme until I came across “Pahilo maya” and “She’s the bomb!” The latter, I believe, brought Nepalese hiphop to the mainstream. DA69 was a member of “The Unity” which gave numeous hit tracks.

Decline in Creativity

But then life happened. “When you are young, don’t have family and responsibilities,” he says, “that’s the time you can be more creative.” As life throws responsibilities, one is ocuupied with the thoughts of solving them. Art and literature are liabilities unless they are supporting you financially. In other words, practicality beats romanticism.

Not everyone can handle it

The dip in creativity means you start doubting yourself. Nothing in the creative journey prepares you for failure after reaching a summit in the career. The conflict between what you want to do and what you have to do creates a void. Those who are not ready for it drown themselves in depression and it may even lead to suicide.

This idea of why artists commit suicide just after being in peak was enlightening to me. It explains why they choose the path despite being loved by many. It also shows how vulnerable artists are. Their emotions make them creative, but the same emotions are also major liabilities.

Coming back

When Sudin Pokharel became financially stable, when he could bear the cost of his family, DA69 came back to the media. He came with new ideas for the media (although it got tanked) and he began creating music again. He could afford making music and recording them. His suppressed passion found its way out.

So, Is Passion Enough?

Maybe it is. Maybe it isn’t. Passion can bring success. Some people keep moving just because of the passion they have for things they do. For others, reality could knock them off. They may have to reorganize themselves, in which they may succeed or not.

As someone who has been through creative peaks and valleys and affected by responsibilities I feel it’s always better to have more than one options. So, maybe passion is not enough. But who am I too decide?

People playing games

My Favourite Games

By

On July 21, 2025

In Game, Blogging, Gaming

This post is a response to the WordPress Daily Prompt on July 19, 2025:

What’s your favorite game (card, board, video, etc.)? Why?

Although the prompt expects a single favorite game, I will list out my favourite games from all three categories.

Favorite Card Games

I don’t play physical card games, but I used to play card games on computer. Windows came with different Among them my favourite were Hearts, Spider Solitaire, and Solitaire

1. Hearts

I enjoyed Hearts a lot although I don’t know how to explain it. Here is a gameplay found on YouTube.

2. Spider Solitaire

Spider Solitaire was probably the first game I play on my PC. The goal is to arrange all the cards into clubs, aces, diamonds, and hearts. It’s a simple game that does not demand much thinking. Here is a gameplay video:

3. Solitaire

Solitaire has the same principle as the Spider Solitaire, but it is tougher and more luck-dependent. Here is a gameplay video:

Favorite Board Games

1. Carrom

Carrom is one of the most popular board games in Nepal and India. My parents had bought me a board when I was seven and I used to play all day long with my sister, during my holiday (sometimes even alone). I was so passionate about the game that I had to win every match. When I didn’t, I often threw tantrums. I still have the board and discs at home although I have not played in a long time. I didn’t know there are international carrom tournaments and leagues.

2. Ludo

Ludo is another household name in the subcontinent. Based on both luck and tactics, ludo is a game that can be enjoyed by everyone. Online ludo apps are also highly popular.

3. Snakes and Ladders

It often comes as a companion to ludo and can be played with the same dice and pieces. The 10 × 10 board numbered from 1 at the bottom left to 100 at the top left with snakes that slide the pieces down and ladders that take them up add thrill to the game. Like ludo, it can be enjoyed by everyone.

4. Chess

Also called the Royal Game, chess is one of the oldest and popular board games. Despite catering to niche audience, its international tournaments are prestigious. As a rule-based strategic battle game, it attracts many sharp-minded people. Although I enjoy chess, I am not good at it. When I was young, I used to hear about the feats of Garry Kasparov and Vishwanath Anand. At present, Magnus Carlsen rules the game.

Chess is also one of the widely produced computer games with artificial intelligent bots playing and solving the game. Stockfish is the best bot till now, and it exceeds the capabilities of even the grandmasters including Carlsen.

Favorite Video Games

1. GTA Vice City

In 2006, a brother in my neighbourhood introduced this game to me, and I became almost addicted to it. I still play it sometimes. Although I have never completed the game, exploring its world is fun. It can also feel violent at times, so I often find myself taking long breaks before returning to playing it.

2. FIFA 15

This football game is one of my favourites of all time. The gameplay can be clunky, but I absolutely love the soundtrack it has. I often play it when I want my mind to relax a bit.

3. Medal of Honor: Pacific Assault

I got this game for free on EA Origin and loved it the instant I started playing. It begins with the training of a new recruit and end with the Omaha Beach Attack during D-Day. Although the storyline is linear and there are only a limited number of missions, I loved the gameplay and the range of missions for the year it was created (2004).

4. PUBG Mobile

In 2018, PUBG was so hyped that me and my friends all started playing it. For a mobile game, we found it smoother than many PC and other mobile games. The decreasing playing area also added to the thrill. I don’t play it now, but it influenced me so much that I read the Battle Royale book and watched its movie adaptation.

Site Update #5: AMP removed

Site Update #5: AMP removed

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On July 20, 2025

In Site Update, Blogging

On July 6 update, we had informed you about the website’s AMP version on mobile. Because AMP and the current theme, Lovecraft, were in conflict, we experimented with new themes. The result, as you have already seen in the title, was that we had the AMP removed.

AMP’s Conflict with Lovecraft

As soon as we ran the AMP plugin, it showed a conflict with the theme. As it turns out, there are not many themes that support AMP. Using only the AMP-supported theme was not possible at the moment, so we opted to keep a separate AMP-supported theme for the phone.

Problems with the AMP version

The AMP version on mobile did not work as expected. While it enhanced the reading experience, pages looked dull and even didn’t show up correctly. We experimented with various themes like Twenty Fifteen, Twenty Twenty, and a few others, but some of them lacked the flexibility in changing colours and layout, and in the AMP version of some, elements overlapped.

AMP removed

Although the AMP sites had already been indexed on search engines, removing the plugin was one of the best options for now. Perhaps with a better knowledge of the theme (HTML, CSS, JavaScript, and PHP) might have helped, but using the current theme is a viable option right now.

Piggy: The Ruined Rationalist in Lord of the Flies

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On July 18, 2025

In Character study, Book Review, essay

William Golding‘s Lord of the Flies is a brutal allegory of civilisation’s collapse explored in the realm of English boys stranded on an island. While Ralph symbolises democratic order and Jack the descent into savagery, Piggy stands apart as the voice of reason and intellect. However, despite being the most rational boy on the island, he is mocked and bullied for his uniqueness and ultimately destroyed. His tragic arc is not only a personal downfall but also evidence of humanity’s tendency to reject reason when fear and instinct take over.

Illustration of Piggy by Andrés Vera Martínez
Illustration of Piggy by Andrés Vera Martínez

Piggy’s Role in the Narrative

Piggy is the first boy introduced alongside Ralph. His fat body, thick glasses, thin hair that does not seem to grow, and asthma make him an unattractive outcast. He carries trauma from being bullied at home, which renders him socially awkward. Although Ralph introduces him to others with the dehumanising nickname Piggy, he is not mad at him for breaking the promise. He accepts the mockery as if calling by any name is enough. As a consequence, he is the only character whose real name is never revealed. Golding’s literary choice strips him of personal identity.

Despite his appearance, Piggy possesses the sharpest mind among the boys. He is responsible for several foundational ideas on the island:

  • The use of the conch shell as a symbol of democracy, order, and source of power.
  • The importance of maintaining the signal fire for rescue.
  • An insistence on rational thought over superstition when the littluns are scared of the beast.

Yet time and again, Piggy’s intellect is overshadowed by his social awkwardness. His ideas and logic don’t bear weight unless validated by Ralph, the leader. And when the others don’t care for his words, he follows them “with the martyred expression of a parent who has to keep up with the senseless ebullience of the children.”

Piggy and the Symbolism of the Glasses

Piggy’s spectacles serve as a powerful symbol in the novel:

  • They represent scientific knowledge that allows the boys to harness nature.
  • As the glasses are damaged and eventually stolen by Jack’s tribe, reason and clarity deteriorate on the island.
  • When Jack and his tribe steal the glasses, brute force usurps science.

By the time Piggy is murdered, the glasses are no longer an aid for vision but a tool for destruction, used to light destructive fires rather than the signal fire of hope.

Piggy and the Conch: Twin Pillars of Civilization

Piggy clings to the conch shell as desperately as he does to reason. He believes in its symbolic power and defends it even when the others no longer do:

“I got the conch! I got the right to speak!”

His faith in the conch mirrors his faith in rules, dialogue, and justice. It was also his compulsion to cling to order since he was vulnerable, and rules meant predictability to the promise of his protection. When Roger kills Piggy and the conch shatters, there is no longer civil discourse on the island.

Piggy’s Rationalizations and Flawed Humanity

Despite being the most logical character, Piggy is not immune to moral failings. He is scornful of the boys for behaving “like a crowd of kids!” When Jack breaks away from the group, he and Ralph are tempted by the meat. They cater to their hunger even if it is insulting.

Also, after Simon is brutally murdered, Piggy tries to rationalise the act:

“It was an accident… that’s what it was. An accident.”

This moment reveals that Piggy, too, is vulnerable. He cannot confront the full horror of what the boys have become. His attempt to preserve sanity by denying culpability shows that even reason seeks comfort in denial when faced with the abyss.

Piggy’s Death and Legacy

Golding seems to foreshadow Piggy’s death from the first successful hunt. The chant of “Kill the pig. Cut her throat. Spill the blood” seems to subconsciously hint the readers towards Piggy’s ultimate fate.

And when Piggy’s death comes, it is one of the most brutal and symbolic moments in the novel. He is crushed by a boulder rolled by Roger, a deliberate act of premeditated violence. Roger kills Piggy out of cold dominance.

Piggy falls with the conch in his hand. His death marks the complete collapse of civilisation, the final erasure of order and rationality from the island. No one mourns him. No one buries him. He is a forgotten martyr of lost reason.

Conclusion: Piggy as the Broken Voice of Enlightenment

In a world unravelling into chaos, Piggy’s voice is the one we most urgently need. Voices of rationality like his are also the ones most easily ignored. Piggy is the embodiment of Enlightenment values, crushed under the weight of fear, violence, and groupthink.

Through Piggy, Golding seems to ask:
What good is logic in a world ruled by emotion?
What power does reason have when no one listens?

In the end, Piggy doesn’t simply die. He is silenced. With him die rationality, logic, and civil discourse. And perhaps that is the greatest tragedy of all.

साहित्य सर्जकको साङ्केतिक चित्र A symbolic image of a writer creating literature

Salutations to Creators who Cultivate Literature from Thoughts

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On July 18, 2025

In essay, Blogging, Literature

The Planting of Thought

The movie Inception is about the planting of an “idea”—a thought. In it, a team enters someone’s dream and plants an idea in their mind, which then spreads like a virus. Interestingly, the person thinks the idea is their own. They believe no one but them could have thought it.

Likewise, our thoughts don’t come entirely from within either. For most people, personal struggles, society, the stories we see, hear, or read, and even fantasies plant various types of thoughts. For instance, I had a horrific news had inspired me to write I am the Devil. Meanwhile, the setting and the climax of What’s the Point? were based on my dream. Thoughts and ideas that enter the minds of writers grow in such a way that they cause unrest until they are written or turned into something. Yet, no matter how compelling the thoughts may be, most don’t become literature. Even prolific writers don’t write down everything that comes to mind.

Why Don’t All Thoughts Become Literature? What Blocks Them?

Both the individual and their society can become obstacles in literary creation. Most people don’t set aside time to write. When distracted by other work, unrecorded thoughts vanish, and the urge to write fades. Some people feel too lazy to write.

Society is also changing rapidly. What’s considered acceptable today may be deemed wrong tomorrow. In this way, some thoughts become irrelevant. Due to changes in perspective, writers often refrain from writing about old ideas.

Writer’s Block

The hardest part of writing is simply “getting started.” One of the most common problems faced by writers—especially those working on large literary projects—is writer’s block. This is a state in which, despite a strong desire to write, the writer is unable to do so. It can hit at any point—before beginning or midway through writing.

Recently, Paathshala writer Tirtha Gurung tweeted about experiencing this. George R. R. Martin, whose books were adapted into the hit series Game of Thrones, has long struggled to finish the final volumes.

Causes of writer’s block include:

  1. Fear of not being able to write as envisioned (the perfectionist trap).
  2. Doubt about completing the work.
  3. Fear of rejection in new writers; fear of disappointing fans in established ones.
  4. Emotional resistance when trying to articulate unspoken thoughts.
  5. The writer’s financial, social, or mental state.

How to Overcome Writer’s Block

In a conversation, George R. R. Martin, known as a perfectionist, asked Stephen King, “How do you write so much so quickly?” King’s simple but powerful reply was, “I write every day.”

King follows a rule: write at least six pages (2,000 words) daily—without worrying whether it’s good or bad. After completing the first draft of a novel, he lets it rest for a month and a half. During that time, he travels or writes something else. Then, he returns to revise the earlier draft.

King’s habits offer useful tips:

  1. Write regularly.
  2. Put thoughts on paper, no matter how they come out.
  3. Edit and revise later.

There’s a saying: “If nothing is written, there’s nothing to revise.” Of course, this is easier said than done.

In the Japanese animated film Whisper of the Heart, Shizuku dreams of becoming a writer. An elderly man named Nishi gives her a stone embedded with an emerald. After reading her first draft, he says, “You’ve mined a raw stone with effort. To polish it into a gem, you still need to work very hard.”

Original or Imitation?

Getting a literary work published professionally isn’t easy. Editors provide feedback on everything from spelling to plot structure. Writers go through multiple rewrites.

I once saw a photo on author Buddhisagar’s Facebook page of a huge stack of Karnali Blues drafts. Gabriel García Márquez’s first draft of One Hundred Years of Solitude was reportedly very different from the final book.

Reading such polished masterpieces can inspire new writers—but it can also be discouraging. Why?

  1. It makes them feel their ideas aren’t original.
  2. Our taste often evolves faster than our skill.

They say that nothing in this world is truly “original.” But that doesn’t mean new ideas can’t emerge. And if originality isn’t possible, imitation is a fallback.

But caution is needed. In art and literature, there’s an old rule:

“Imitating one person is plagiarism. Imitating a hundred is art.”
And another:
“Imitate so well that no one realises it’s imitation.”

The Path of a Writer

In Whisper of the Heart, when Shizuku says she wants to be a writer, her father replies:

“You’ve chosen a rare and difficult path. You’ll have to take responsibility for it yourself.”

Most writers’ lives aren’t easy. Internal conflict, family discord, social pressures from having different perspectives, and financial struggles are common.

Many writers have very few friends. Some brilliant authors have suffered from depression. The events surrounding the suicide of Bhairav Aryal, Nepal’s king of satirical literature, are heartbreaking. So too are the mental torments of Ryunosuke Akutagawa, the father of Japanese short stories.

After enduring inner turmoil, self-doubt, and numerous struggles, writers finally present their thoughts to readers. Only a few find financial success. Some readers don’t appreciate the ideas or their presentation. Sometimes, readers fail to even grasp the writer’s thinking. Some expect writers to express only the kinds of ideas they personally prefer. In extreme cases, books are torn or even burned by readers. Such acts are painful to see and hear about.

Of course, not everything written is good. Some books are written purely to spread propaganda or hatred. To expose such works, one must still read them.

Final Words

Salutations to all the writers who, without worrying much about success or failure, endure countless struggles and illuminate the world with the light of their thoughts!

(You can read the Nepali version of the article here.)

साहित्य सर्जकको साङ्केतिक चित्र A symbolic image of a writer creating literature

सोचबाट साहित्य उमार्ने सर्जकहरूको नाममा

By

On July 17, 2025

In Blogging, essay, Literature, निबन्ध, नेपाली, साहित्य

सोचको वीजारोपण

चलचित्र “इन्सेप्सन” ‘आइडिया’ अर्थात् सोचको वीजारोपणको कथा हो । यसमा एउटा समूह आफ्नो ‘टार्गेट’को सपनामा गएर उसको दिमागमा कुनै सोच राखिदिन्छन्, जुन ‘भाइरस’ सरी फैलिन्छ । रमाइलो कुरा के भने त्यो मानिसलाई त्यो सोच आफैँ आएजस्तो लाग्छ । ऊ ठान्छ, त्यस्तो सोच ऊ आफूले बाहेक अरूले सोच्न सक्दैन ।

हाम्रो सोचहरू पनि आफैँ आउँदैनन् । अधिकांश मानिसलाई व्यक्तिगत संघर्ष, समाज, देखे, सुनेका अनि पढेका कथा र स्वैरकल्पनाले किसिसकिसिमका सोचको विजारोपण गरिदिन्छन् । जस्तो कि एउटा समाचारबाट प्रेरित भएर मैले आई एम द डेभिल लेखेको थिएँ भने ह्वाट्स द पोइन्टको परिदृश्य र क्लाइमेक्स सपनामा देखेको थिएँ । यसरी आउने सोचहरूले सर्जकहरूको मस्तिष्कमा चैँ ती सोच यसरी बढ्छन् कि त्यसको बारेमा केही नलेखेसम्म नबनाएसम्म छटपटी भइरहन्छ । तर जति नै छटपटी भए पनि धेरै सोचहरू अक्षरमा परिवर्तन हुँदैनन् । धेरै लेख्ने साहित्यकारहरू पनि मनमा आएका सबै कुरा लेख्दैनन् ।

किन बन्दैनन् सबै सोचहरू साहित्य ? केले छेक्छ?

मानिस आफैँ र उसको समाज पनि साहित्य सिर्जनामा बाधक हुन सक्छन् । अधिकांशले लेख्ने समय छुट्याउन सक्दैनन् । विभिन्न काममा अल्मलिँदा नलेखिएको सोच आफैँ हराएर जान्छ । लेख्न पनि मन लाग्न छोड्छ । कतिपय लेख्न अल्छी गर्छन् । समाज पनि एकदम छिटो परिवर्तित भइरहेको छ । आजका सामाजिक मान्यता भोलि गलत हुन सक्छन् । यसरी कतिपय सोचहरू असान्दर्भिक भइदिन्छन् अनि दृष्टिकोणमा आएको परिवर्तनका कारण पुरानो सोचका बारेमा प्राय: लेख्दैनन् ।

राइटर्स ब्लक

साहित्य सिर्जनाको सबैभन्दा गाह्रो काम “लेख्न थाल्नु हो” । लेखकहरूलाई, अझ ठूला आकारका साहित्य सिर्जना गर्ने साहित्यकारहरूलाई एकदमै सताउने एउटा समस्या हो ‘राइटर्स ब्लक’ । त्यस्तो अवस्था हो, जब मनमा लेख्ने हुटहुटी भइरहँदा पनि लेखकहरू केही लेख्न सक्दैन् । लेख्न थाल्दा वा बीचमा, कुनै पनि बेला यो समस्या आउन सक्छ । “पाठशाला”का सर्जक तीर्थ गुरुङले हालै यो समस्या आएको ट्विट गर्नुभएको थियो । जर्ज आर. आर. मार्टिन, जसको पुस्तकहरूको आधारमा सफल सिरिज बन्यो, अन्तिम पुस्तकहरू लेख्न संघर्ष गरिरहनुभएको छ । ‘राइटर्स ब्लक’ केही कारणहरू छन् :

१. सोचेजस्तो लेख्न सकिनँ/सक्दिनँ कि भन्ने डर । (पर्फेक्सनको चाहना ।)

२. पूरै लेख्न सक्दिनँ कि भन्ने शंका ।

३. नयाँ साधकलाई ‘रिजेक्सन’को डर । स्थापित साधकमाथि प्रशंसकको अपेक्षा ।                

३. खुलेर नबोलेका कुराहरूलाई लेखनमा ढाल्न खोज्न उत्पन्न संवेदना ।

४. लेखकको आर्थिक-सामाजिक-मानसिक अवस्था ।

‘राइटर्स ब्लक’ हटाउने उपायहरू

स्टेफेन किंगसँगको एउटा संवादका क्रममा ‘पर्फेर्क्सनिस्ट’ भनेर चिनिइनुहुने जर्ज आर. आर. मार्टिन सोध्नुहुन्छ, “तपाईं छोटो समयमा यति धेरै कसरी लेख्नुहुन्छ ?” किंगको साधारण तर महत्त्वपूर्ण जवाफ आउँछ, “म सधैँ दिनको छ पाना लेख्छु ।”

किंगको एउटा नियम रहेछ, हरेक दिन कम्तीमा छ पाना (२००० शब्द )लेख्ने । त्यसलाई राम्रो नराम्रोको कसीमा नराख्ने । कुनै उपन्यासको पहिलो ‘ड्राफ्ट’ तयार भएपछि डेढ महिना त्यसलाई थन्काउने । कतै घुम्न जाने या अरू नै केही लेख्ने । अनि डेढ महिनाअघिको सिर्जनालाई परिमार्जन गर्ने । किंगको नियमले ‘राइटर्स ब्लक’ हटाउने उपायहरू दिन्छन् :

१. नियमित लेख्ने ।

२. जस्तो भए पनि सोचलाई कागजमा उतार्ने ।

३. लेखिसकेको चीजलाई पछि सम्पादन/परिमार्जन गर्ने ।

“केही लेखेकै छैन भने केही परिमार्जन गर्न सकिन्न” भनिन्छ । यो काम त्यति सजिलो भने छैन । जापानी ‘एनिमेटेड’ चलचित्र “विस्पर अफ द हार्ट”मा साहित्यकार बन्ने सपना देख्ने शिजुकुलाई हजुरबुबा निशीले एउटा ढुंगा दिन्छ । त्यो ढुंगा भित्र एमराल्ड (हरियो रङ्गको महँगो मणि) च्यापिएको छ । शिजुकुको पहिलो ‘ड्राफ्ट’ पढिसकेपछि निशीले भन्छ, “तिमीले मिहिनेतसँग यो कथा लेखेर यस्तै पत्थर उत्खनन् गर्यौ । यसलाई ‘पोलिस’ गरेर बहुमुल्य मणि निकाल्न तिमीले अझै धेरै मिहिनेत गर्नुपर्छ ।”

नयाँ कि नक्कल ?

व्यावसायिक रूपमा कुनै पनि साहित्यिक कृति प्रकाशन गर्न सजिलो छैन । सम्पादकहरूले हिज्जे शुद्धिकरणदेखि कथानकको बनावटसम्मका विषयमा टिप्पणी गर्छन् । अनेकौं पटक पुनर्लेखन गर्छन् लेखकहरू । बुद्धिसागरको “कर्नाली ब्लुज”का ड्राफ्टहरूको अग्लो चांग धेरै अघि उहाँको फेसबुक पेजमा देखेको थिएँ । ग्याब्रियल गार्सिया मार्खेजको “वन हन्ड्रेड इयर्स अफ सोलिट्युड”को पहिलो ‘ड्राफ्ट’ एकदमै फरक थियो रे । यसरी परिस्कृत भएर आएका उत्कृष्ट किताबहरू पढ्दा नयाँ साहित्यकारहरूलाई उत्प्रेरणा मिल्छ । तर कतिपयलाई भने लेख्न झनै गाह्रो पनि बनाइदिन्छ । किनभने:

१. सोच नयाँ रहेनछ ।

२. स्वाद जति छिटो विकसित हुन्छ, कला त्यति छिटो हुँदैन ।

भनिन्छ, संसारमा ‘ओरिजिनल’ केही पनि छैन । तथापि नयाँ सोचहरू आउँदै नआउने चाहीँ होइन । नयाँ गर्न सकिएन भने उपाय छ—नक्कल गर्नु । यसमा साधकले सावधान हुन भने निकै जरुरी छ । कला/साहित्यमा नक्कलको एउटा मूलमन्त्र हो : “एकजनाको नक्कल गर्नु चोरी हो, सयजनाको नक्कल गर्नु चाहिँ कला ।” अर्को : “नक्कल यति राम्ररी गर्नु कि नक्कल गरेको थाहै नहोस् ।”

साहित्यकारको बाटो

“विस्पर अफ द हार्ट”मै शिजुकुले लेखक बन्छु भन्दा उसको पिताले भन्छन्, “तिमीले कमैले लिने फरक बाटो रोज्यौ । यसको जिम्मेवारी तिमी आफैँले लिनुपर्छ ।” प्राय: साहित्यकारहरूको जीवन सरल हुँदैन, आफ्नै मनमा हुने अन्तरद्वन्द्व, पारिवारिक बेमेल, फरक सोच भएका कारण समाजले गर्ने अपेक्षा र द्वन्द्व, आर्थिक समस्या आदिले गर्दा । धेरैजसो साहित्यकारका एकदमै थोरै मित्र हुन्छन् । कतिपय उत्कृष्ट लेखकहरू डिप्रेसनको शिकार भएका उदाहरण छन् । नेपाली हास्यव्यंग्य साहित्यका सम्राट भैरव अर्यालका आत्महत्या वरिपरिका घटनाक्रमले मर्माहत बनाउँछ । त्यस्तै, जापानी छोटा कथाका पिता आकुतागावाका मानसिक छटपटीका कथाहरू एकदमै पीडादायी छन् ।

अन्तरद्वन्द्व, आत्मसंदेह अनि विभिन्न संघर्ष पछि साहित्य साधकले आफ्नो सोच पाठकसामू पस्किन्छन् । कमै मात्रै साहित्यकारले आर्थिक रूपमा सफलता पाउँछन् । कतिपय सोच र सोचको प्रस्तुति पाठक/स्रोतालाई चित्त बुझ्दैन । कहिलेकाहिँ त पाठकले साहित्यकारको सोचसम्म पुग्नै सक्दैनन् । कतिपय पाठकले आफ्नो रुचि र विचार अनुसारको साहित्यकारले रचोस् भन्ने पनि चाहन्छन् । कुनैकुनै पुस्तक त पाठकले नै च्यात्छन्, जलाउँछन् । यस्तो देख्दा, सुन्दा चाहिँ मन चसक्क दुख्छ । त्यसो त लेखिएका सबै कुरा राम्रा हुन्छन् भन्ने छैन । ‘प्रोपगान्डा’ र द्वेष फैलाउने उद्देश्य राखेर पनि पुस्तकहरू लेखिन्छन् । यस्ता पुस्तकहरूको भण्डाफोर गर्न पनि ती पुस्तक पढ्नु पर्ने हुन्छ ।

सफलता, असफलतालाई खासै महत्त्व नदिएर, अनेकौं दु:ख पार गरेर आफ्नो सोचको सूर्यबाट विश्वलाई प्रकाशित गर्न सक्ने सम्पूर्ण साहित्य सर्जकमा नमन ।

(नोटः यस लेखको मूल रूप पहिलो पटक साहित्यपोस्टमा २०२० जुन १७ मा प्रकाशित भएको थियो । लेखको अङ्ग्रेजी संस्करण यहाँ पढ्न सकिन्छ ।)

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