पेशलकुमार लुइँटेल साहित्यको संसारमा नौला अनुहार भए तापनि उनको छन्द कविता सङ्ग्रह ‘पोल्टभित्र डिही’ का कविताहरूले मेरा भने मन खाए ।  सङ्ग्रहमा भएका विभिन्न ८३ वटा कविताहरूको छन्द अलि भिन्न भिन्नै छ ।  शार्दूलविक्रीडित, मन्दाक्रान्ता, शिखरिणी, वसन्ततिलका, तोटक, भुजङ्गप्रयात, मालिनी, स्रग्धरा, पञ्चचामर, स्रग्विणी, उपजाति, अनुष्टुप, इन्दिरा, विधाता छन्द, दिक्पाल, र विध्युन्माला गरेर १६ वटा जति विभिन्न छन्दहरूको प्रयोगले संग्रहका कविताहरू रचित छन् ।  यी सबै छन्दहरू मध्ये शार्दूलविक्रीडित छन्दको प्रयोग ३३ चोटि भएका छन् । सबैभन्दा धेरै कविताहरू पनि यही छन्दमा रचिएका छन् ।  पेशाले वकिल भए पनि साहित्यको मैदानमा कविको यो खेल निकै राम्रो थियो ।  सङ्ग्रहका हरेक कविताको आफ्नो आफ्नै छुट्टै कथा छ।  कतिले देशप्रेम, प्रकृतिप्रेम झल्काउछन् भने कतिले प्रेम मात्र ।  

जस्ताे किः

‘चिसा चुला छन् घरमा बसेका 

बेसार वा तेलसंगै फसेका 

जिरा जुटाए तर ग्यास रित्तो 

गिज्याउने गर्छ सदैव भित्तो’ 

उपजाति छन्दमा लेखिएको ‘अभाव’ नामक कविता मलाई असाध्यै मन पर्यो ।  जीवनमा केही कुराको अभाव बिना बच्ने रहर त सबैको हुन्छ तर पुरा भने केहीको मात्र हुने गर्दछ।  कतिको त एक छाक टार्न गारो पर्छ।  एउटा समान जुटाए अर्को रित्तो हुने यो गोल्चाक्रमा बच्न कसैलाई मन लाग्दैन तर बाध्यताबस यसरी नै कति मानिसको जीवन चल्ने गर्छ ।  यही कुरा कविले ‘अभाव’  कवितामा लेखेका हुन् ।  

शब्दहरूलाई तालबद्ध मात्र गरेर कविता बन्ने हैन रहेछ।  भावना युक्त लेखिएमा मात्र कविताको सुवासले अरुलाई पनि मग्न पर्दो रहेछ। 

दिक्पाल छन्दमा लेखिएको ‘तिम्रो मुहार’ भन्ने कविता माथिको कविता भन्दा निकै भिन्न छ।  यस कवितामा कविले आफ्नो प्रेमीको बारेमा लेखेका छन् ।  मुहार हेर्ने धोको पुगेन भन्दै लुइँटेलले कविता सुरु गरेका छन् । कविताको तेश्रो हरफ भने मलाई सारै मन पर्यो ।

जस्ताे किः

‘पानीबिना म तिर्खा खै के गरी खपौंला

छाडेर साथ तिम्रो खै के गरी बाचौंला 

छोएर भन्छु आत्मा हौ एक मूलडुंगा 

हुन्नन् कि हेर कैल्यै गंगा कतै हलुङ्ग्गा।’ 

सानो उमेरदेखि नै गुरुको सम्मान गर्नुपर्छ भनेर सिक्दै आएका छाैँ हामी। यही गुरु सम्मानको कथालाई नै कविताका रुपमा कविले सङ्ग्रह नै ‘गुरु’ कविता बाट सुरु गरेका छन् । महाभारत, पुराण जस्ता पवित्र हिन्दु किताबहरूमा पनि गुरुको सम्मान गर्नुपर्ने र गुरु शिष्यको अमूल्य सम्बन्ध झल्काइएको छ ।  आफूलाई शिक्षा दिने मानिसको सम्मान हरेकले गर्नुपर्छ र यही सन्देश लै कविताको स्वरुपमा लेखेर कविले सङ्ग्रहको सुरु गरेका छन् ।  आफूलाइ पढाएको गुरुको सम्मान गरेर आफ्नो पनि नैतिकता बढ्छ।  आफ़ैलै पनि भलो गर्ने अरुको पनि भलो हुने जस्तो पवित्र काम गर्नु राम्रो हो ।  अर्को हरफमा कवि ले अझै गहिरो स्तरमा गुरु प्रतिको सम्मान व्यक्त गरेका छन् । 

जस्ताे किः

‘आफैँ पुस्तकझैँ बनी भुवनमा द्रिस्टन्त छर्नेहरू 

  सारा ज्ञान खन्याउँदै मगजमा अज्ञान हर्नेहरू 

  पाएँ जीवनमा सयौँ  सफलता त्यै ज्ञान विज्ञानले 

  पाई कोकिलकण्ठ शीतल कला बाँचें सदा शानले।’ 

आफ्ना आमाबुबा नै हाम्रो पहिलो गुरु गुरुआमा हुन् ।  कविले आमालाई धरतीसँग दाजेका छन् भने पितालाई गगनसँग ।  दुबैको माया र बलिदानको कदर गर्दै आफ्नो कृतज्ञता ज्ञापन गरेका छन् ।  

जस्ताे किः

‘को हो त्यो जसदेखी विश्व रचना भो सभ्यताको सुरु 

आमा हुन् धरती पिता गगन हुन् द्रष्टा स्वयं हुन् गुरु 

बग्दै छन् कति कल्पकल्प कखरा हुन् मार्गका नर्मदा 

सर वक्पति हुन् प्रकाशपथाका ज्योत्स्नाहरू सर्वदा।’ 

आफ्नो भाग्यमा लेखिएको कुरा कसैले पनि टार्न सक्दैन।  भनिन्छ नि , वन गए नि कर्म सँगै, येस्तै नै हुँदोरहेछ भाग्यको खेल ।  मात्र एक हरफ भएको शार्दूलविक्रीडित छन्दमा लेखिएको ‘पुर्पुरो’ मा यही कुराको चर्चा गरिएको छ।  आफ्नो भाग्य आफै लेख्न सकिने भन्ने पनि भनाइ मात्र रहेछ जति आफूले लेख्न खोजे पनि जीवनको चक्र जहिले आफूले चाहेको जसरी घुम्दैन ।  

जस्ताे किः

‘आखाँको जलले कपोत जसरी हेर्दै छु चारैतिर 

  आफ्नै स्वप्निल वस्तु देख्दिनं कतै के खेल यो आखिर ?

  गल्ती होइन जाल बुन्दछ सदा झुक्याउँदै माकुरो 

  खाली कागज लेख्छु मेट्छु तर खै मेटिन्न यो पुर्पुरो।’  

यस्तै धेरै कविताहरूले भरिपूर्ण ‘पोल्टाभित्र डिही’ पुस्तक हालै आम पाठकहरू माझ त्यति लोकप्रिय भई नसके पनि मलाई भने यस पुस्तक सबै कविता निकै मन पर्यो । आफ्नै उमेर र आफूभन्दा ठुलाहरूले पढ्न रुचाउने र बुझ्ने खालका कविताहरू भएकाले अरुलाई पनि पढ्न सिफारिस गर्छु ।  साहित्यको संसारमा नौलो भएकाले होला कति कविताहरूले छन्दको नियम पालना गरे पनि कवितामा केही नपुगेको जस्तो भवना आयो।  तर पनि पढ्न रमाइलो भएको र कविताले भन्न खोजेको कुरालाई अलि गहिरोमा बिझ्न खोज्दा रमाइलो भने असाध्यै भयो ।  दिक्पाल र विधाता छन्द मैले न कहिल्यै सुनेको र न कहिल्यै पढेको छन्दहरू थिए ।  नया छन्द सिक्दै जाँदा आफैलाई पनि निकै खुसी लग्यो । अन्ततः यो पुस्तक म अरुलाई पनि सिफारिस गर्छु । 

Kumari is a prepubescent girl usually selected from the Newar community in Nepal who is worshiped as the living embodiment of the Hindu goddess ‘Taleju’ or ‘Durga’. The selection process involves rigorous cultural and religious criteria, and the chosen girl undergoes a series of rituals before being officially recognized as the Kumari. Kumari also symbolizes power and security to Nepalese who believe that the living goddess protects them during difficult times. Even during the earthquake in 2015, the people inside the Kumari Ghar were sitting with the Kumari with no fear. The Kumari is considered a spiritual figure and holds a significant place in local religious practices.

The history of the Kumari tradition is deeply rooted in Nepal's cultural and religious heritage. There are no definite documents which proves the origin of the living goddess. It is believed to be in practice from the 17th century. Some sources claim to have a proof that the Kumari is being worshiped back from 2300 years ago. 

There are many stories behind Kumari’s Origin. The most believed story is associated with the Malla Dynasty. According to this story, it is believed that the goddess ‘Taleju’ used to visit the last king of Malla Dynasty, Jaya Prakash Malla during the night as a very beautiful girl and used to play dice with him. The goddess used to visit the king only on one condition that the king should not share anything about their meeting to anyone, not even to the queen. But one day the Queen followed the king Jaya Prakash Malla and found out about the meeting of the King and the goddess Taleju. When goddess Taleju found out about the queen knowing about their meeting, Goddess Taleju got very furious and left the King’s Place. The goddess ‘Taleju’ came into the dream of Jaya Prakash Malla, and said that She will incarnate as a Living Goddess in one of the girls from Ratanawali’s Shakya community.  To improve the relationship with Goddess Taleju and for the protection of the people of his kingdom, King Jaya Prakash started the search and found the girl from the Shakya Community and started worshiping her. He created a palace for the Kumari to stay and was named as Kumari Ghar. The Kumari lives there even this day. It is said that from that time of Malla Dynasty worshiping of the living goddess started in Nepal and has been practiced till today.

For the selection of the Kumari there's a selection process in which the girl of 3 years from the Shakya community is kept away from their family and is named as Kumari. They have some conditions that they should not be unhealthy or sick, their teeth should not fall, and they should not bleed even once in their life. After the Girl completes this selection stage then 32 characteristics and qualities inside them are distinguished such as their tongues should be small, their voice should be sweet, and they should be peaceful. The characteristics and qualities of the girl are distinguished by Vajracharya Pujari, Pancha Buddha, Taleju Pujari and Shahi Jyotishi all. After this selection is completed and all the 32 characteristics and qualities match, their final selection takes place in the day of Dashain where a buffalo with its head cut off is kept and a male wearing devil crown dances in front of the girl. If the girl doesn't react or passes this step without fear, she is chosen as the incarnation of goddess Mahakali also known as Kumari.

After being the Kumari, the girl's life changes completely. She is kept in the Kumari Ghar where she is engaged in her religious work. The Kumari spends her life inside a four wall room where a candle is kept and she cannot move out from the Kumari Ghar on normal days except during festivals. There is a condition that she should not touch the ground with her feet. The Kumari does not have any expression on their face and while someone meets with the Kumari and if Kumari expresses their emotion, it is said to be a prediction of the future. If Kumari laughs or cries, it symbolizes suffering from diseases or death.

The girl is considered a Kumari until they don't bleeding from their body whether it is a small hurt or they hit puberty and start menstruation. If by accident the Kumari gets hurt and bleeds, that girl is no longer considered a Kumari. After being removed from the post of Kumari the girl can live her life freely without any restrictions, and they also get pension. Nepalese community believes that the man who marries Kumari dies at a young age. So most of them don't like marry Kumari because of fear of death.

Even though the Kumari tradition is facing criticism regarding the well-being and rights of the young girls these days. The selected Kumari is secluded from her family and the outside world for the duration of her tenure, and This isolation may disrupt her education and normal social development as she's often confined to the Kumari Ghar, and is restricted from ordinary activities that children her age typically engage in. Most of the Kumaris may face psychological problems as well. It is an issue of discussion that Kumari Pooja is really challenged recently. 

कलेज हेरूँ न त भनेर म र मेरो आमाबुबालाई साथ लिएर म डियरवाकमा परामर्शका लागि गएँ । त्यस दिन परामर्शका लागि भनी गएको मलाई प्रवेश परीक्षा छ भन्ने थाहा थिएन । अहिले हामीलाई रसायन शास्त्र पढाउने धनेश्वर सरले हामीलाई विद्यायलका बारेमा विस्तृतमा वर्णन गर्नुभयाे । स्वयम् शिक्षकले नै परामर्श गर्ने डियरवाककाे संस्कृति मलाई निकै मन परेकाे हाे । म निकै प्रभावित पनि भएँ । डियरवाकभित्रकाे हरियाली वातावरणले मेरा बुबाआमालाई पनि निकै प्रभावित पारेकाे रहेछ । परामर्श सकिएलगत्तै म म प्रवेश परीक्षाका लागि गएँ । खासै केही तयारी नगरेको म खुरूखुरू परीक्षा हलमा पुगेँ । म १० मिनेट ढिला पुगेकाे रहेछु । छिटोछिटो परीक्षा दिए र पेपर बुझाएर घर फकेँ। 

भोलिप्लट फेरि म डियरवाक हेर्न भनी गएँ र हामीलाई गणित पढाउने सरसँग थप आवश्यक परामर्शमा बसेँ । शिक्षकहरू पनि एकदमै अनुभवी र सहयोगी लागेको भएर मैले डियरवाक जाने निधो गरेँ र बुबाआमालाई मेरो निर्णय बताएँ ।

त्यसपछि भर्ना गरियो । कलेज श्रावण ४ गते खोल्ने भनेर भनियो । कलेज खोल्न १ हप्ता जति समय थियो । कलेज खुलेपछि धेरै खाली समय नहुने भएकाले मेलै आफ्नो साथीहरूलाई भेटेँ । आफूलाई जङ्गलहरूको बिचको सुनसान बाटोमा साइकल चलाउन र नयाँनयाँ ठाउहरू अनि नयाँनयाँ बाटोको खोज गर्न मन लाग्ने भएकाले मज्जाले घुमेँ । हुन त ३ महिनादेखि घुमेको नै हो तर पनि बिदाको १ हप्तामात्र छ भनेपछि यता पनि गुम्न मन लाग्ने उता पनि गुम्न मन लाग्ने। हतारहतार साथीसँग फुल्चाेकी पदयात्रा पनि गएँ बिच बाटो मै पानीले सारै दु:ख दियो ।  

एक हप्ता कति छिटो बित्यो थाहा नै भएन  र  कलेज जाने दिन पनि आयो । अब त विद्यालयबाट कलेज जाने भनेपछि मनमा डर र ‍एक प्रकारको जिज्ञासा र उत्साह थियो । त्यसमाथि न आफ्नो पुरानो साथी नै थिए । नयाँ कलेज जाने भनेपछि त आँखा पनि श्रावण ४ गते बिहानै खुल्यो । ८:०० बजे सम्ममा तयार भएर म ८:३० तिर बुबासँग कलेजकोलाई हिडेँ । म बसमा जाने  विद्यार्थी भए तापनि  त्यो दिन बुबासँग कलेज गएँ । म ८:४० मा कलेज पुगेँ र गेटमा पुग्दा त्यस गेट एक महिना अघि नै देखेको थिएँ तर पनि त्यो गेट नयाँ देखिन्थ्यो त्यो वातावरण मलाई एकदमै नयाँ लागि रहेको थियो ।

कहाँ जाने के गर्ने  भनेर मलाई केही थाहा थिएन त्यसैले मैले गार्ड दाइलाई सोधेँ "दाई कक्षा ११ को कक्षा कहाँ छ ?” उँहाले पनि भाइ तिमी यहाँ नयाँ रहेछाै । ३०३ नम्बरको कोठामा जाऊ भनी सुझाव दिनुभयो । गेटबाट छिरेँ । फेरि अर्को प्रश्न मेरो दिमागमा आयो कि “३०३ कता छ ?”। अलिकति हिँडेँ र त्यसपछि सिधा, दायाँ र बायाँ जाने बाटो आयो ।अब कतै  बाहिर भएको भए त  “ल यता जान्छु कतै न कतै निकालि ह्याल्छ अनि घर जान्छु” भन्थे आखिर बाटो त जता पनि छ । तर यहाँ त्यस्तो थिएन। हिड्दा खेरि कहिलै बाटोमा अलपत्र नपर्ने म अहिले अलपत्र परेँ । भएन यसरी भनेर मैले काम गदै गरेकी दिदीलाई सोधेँ। उहाँले मलाई ३०३ जाने बाटो भनि दिनुभयो । उत्साह र डरका साथ म ३०३ तिर लागेँ ।

 म भित्र गएँ धेरै विद्यार्थी थिए त्यहाँ ११ चाङ्गला कक्षाका विद्यार्थीहरू पनि थिए हामीभन्दा २/३ हप्ता पहिले कलेजमा आएका थिए । कलेज उनीहरूका लागि नयाँ थिएन तर हामीलाई एकदमै नाैलो थियो । सबै चिज नाैला थिए । कक्षा कक्षाका विद्यार्थीहरू अनि उनीहरूकोलाई म । म चुपचाप अन्तिमको बेन्चमा गएर बसेँ जहाँ मेरो भेट राजन र कृतमसँग भयाे । उनीहरू एउटै विद्यालयबाट आएका थिए र वर्षौंदेखि एकअर्कालाई चिन्थे तर म उनीहरूका लागि नाैलो नै थिएँ । अनि एक अर्काको परिचय दिन थाल्यौँ र उनीहरूसँग केहीबेर कुरा गरेँ। मैले पनि अरुलाई आफ्नो परिचय दिएँ र उनीहरूले पनि आफ्नो परिचय दिएँ । ९ बजेपछि चाङलाका विद्यार्थीहरू कक्षामा फर्किए र त्यसपछि मैले राजन र कृतमसँग फेरि कुरा गर्ने समय पाएँ किनभने उनीहरू मेरो अगाडि बसिरहेका थिए । फेरि केहिबेर उनीहरूसँग कुरा गरेँ। जति धेरै कुरा गर्यौ उति मित्रता बढ्यो ।

त्यसपछि कक्षा शिक्षक रोहित सर हाम्रो कक्षामा आउनुभयो । उहाँ हाम्रो लागि नयाँ हुनुहुन्थ्यो र हामी उहाँको लागि नयाँ थियौँ फेरि एक पटक हामीले उहाँसँग छोटो परिचय गर्यौं र उहाँले पनि आफ्नो परिचय दिनुभयाे। हामी डियरवाकको लागि नयाँ र अपरिचित भएकाले उहाँले हामीलाई डियरवाकमा खाना अर्डर गर्नेदेखि खाना लिनेसम्म र कक्षाको परिचय दिनुभयो । केही समयपछि उहाँले हामीलाई कलेज घुम्न लैजानुभयो । मैले केही समयपछि खाना खाएँ र त्यो पहिलो दिन भएकोले हामीले धेरै पढेनौँ । मैले मेरो १ हप्ता खुम्बुत्सेमा बिताएँ । तर एक हप्तापछि नयाँ कक्षा आएको थियो र म त्यही कक्षामा सारिएँ । म जीवविज्ञानको विद्यार्थी भएकाले म पाङ्बोचे सेक्सनमा जानुपर्यो ।

पाङ्बोचेका सबै विद्यार्थीहरू मेरा लागि नयाँ भएकाले मैले फेरि नयाँ विद्यार्थी हुन मौका पाएँ । फेरि मलाई पाङ्बोचे कहाँ छ भनी थाहा थिएन त्यसैले म क्लास जान ढिलो भएँ । म कक्षामा पुग्दा हाम्रा कक्षा शिक्षक धनेश्वर सर पहिले नै कक्षामा हुनुहुन्थ्याे । मलाई लाज पनि लाग्यो किनभने मैले कलेजमा १ हप्ता बिताइसकेकाे थिएँ र म त्यै पनि १ मिनेट ढिलो पुगेको थिएँ।

मैले भित्र आउन अनुमति मागेँ र फेरि गएर अन्तिम बेन्चमा बसें । पहिले राजन र कृतम मेरो अगाडि बस्ने गर्दथे तर अहिले समिरा र अश्विन मेरो अगाडि थिए। कक्षा नयाँ भएकाले हामीले फेरि एकअर्कालाई परिचय दियौं म त्यहाँका विद्यार्थीहरूको लागि नयाँ थिएँ र विद्यार्थीहरू मेरो लागि नयाँ थिए तर म शिक्षकको लागि नयाँ थिइनँ र शिक्षकहरू अब मेरो लागि नयाँ थिएनन् । मैले फेरि पुरानो कलेजमा नयाँ हुने मौका पाएँ । कस्तो रमाइलो । कक्षाका विद्यार्थीहरू मेरा लागि नयाँ थिए र वातावरण पनि नयाँ थियो। सबै प्राय मिलनसार भएकाले मैले पाङ्बोचेमा पनि छिटो साथी बनाएँ ।

त्यस्तै एक हप्तापछि पाङ्बोचेलाई पहिलो तलाको कक्षामा सारियो । अनि फेरि अर्को कक्षामा सारियो। मेरा अरु साथीहरूले तीन पटक मात्रै कक्षा सिफ्ट भएका थिए तर मैले चार पटक कक्षा सिफ्ट गरेको थिएँ । मलाई यात्रा र अवलोकन गर्न मन पर्छ र त्यस कारणले गर्दा पनि होला कक्षा फेरिएको । अब हामो कक्षा फेरिदैन भनिएकाे छ । हेराैँ के के हुन्छ ! 

Students are frequently struggling with procrastination, which has a negative impact on their productivity, mental health, and performance in school. It can be described as the practice of delaying or postponing responsibilities and frequently choosing to engage in insignificant or short-term pleasures in their place. Several negative academic outcomes, including lower marks, missed deadlines, and more stress might result from such behavior. When students put off their tasks, they frequently end up racing through them and producing work that is of poorer quality. Their ability to succeed academically could be affected.

The loss of proper time management is one of procrastination's most harmful effects. Procrastinating students frequently spend too much time on unproductive activities, which leaves them with little to no time to concentrate on studying or finishing assignments. This poor time management not only interferes with their studies but also prevents them from acquiring essential time management techniques that are necessary for success in both their academic and future professional activities.

Furthermore, procrastination has a negative impact on students' mental health. The approaching deadlines and increasing workload may increase anxiety and stress, which can be extremely harmful. Procrastination is frequently accompanied by guilt, self-doubt, and self-criticism, which lowers one's confidence and self-esteem. These negative emotions can lead to a vicious cycle in which procrastination habits are made worse by increased stress and self-doubt. A student's ability to think might also be affected by procrastination. As the need for finishing activities grows, attention and focus can decrease. The tendency of procrastinating can also hinder one's capacity to properly set and accomplish goals, which could hinder both academic and personal growth.

For students to perform at their best, they must break the cycle of procrastination. They need to use procrastination removing techniques, set realistic goals, and learn how to manage their time effectively. Students can recover control of their time and work by using methods like the Pomodoro Technique, planning an organized study schedule, and defining clear priorities. For those struggling with chronic procrastination, seeking assistance from academic professionals, supporters, or therapists can be quite beneficial as they can offer guidance and techniques to overcome this issue.

In the long-term, it is important to understand that procrastinating behaviors developed throughout the school years can continue into adulthood, impacting not only one's academic work and professional life but also their general state of mind. As a result, dealing with and managing procrastination is an essential life skill that can significantly improve a student's academic achievement as well as their general quality of life. The first step to escaping the procrastination cycle and succeeding academically is to form healthy habits, set realistic objectives, and create a supportive environment for learning.

We can greatly improve our productivity, efficiently manage our time, and generate higher-quality work by overcoming this behavior. Additionally, we'll experience less stress and anxiety, encouraging greater mental health while also developing our self-control and self-discipline. Our self-confidence increases when we successfully finish things on schedule, opening opportunities to academic and professional achievement. Overcoming procrastination can result in better communication and increased trust in relationships with others. Additionally, by changing our behavior, we can avoid regret over missed chances and improve our general health by reducing stress. In the end, overcoming procrastination is a way to a more satisfying and successful life in many areas, not just in terms of time management.

भानुभक्त जन्मिए तनहुँको रम्घामा

संस्कृतको शिक्षा पाए आफनै घरमा ।

एकदिन उनले घाँसीलाई भेटे गाउँमा 

सोधे के गर्दै छौ भनी यस ठाउँमा ।

कीर्ति आफ्नो राँखू भनी कुवा खन्दै छु

असल केही काम गरुँ भनी सोच्दै छु ।

घाँसीको कुरा सुनी भानु चकित परे

मैले केही गर्न सकिन भनी सोचमा परे ।

बधुशिक्षा,भक्तमाला,प्रश्नोतर किताब लेखे

बाल्मिकी रामायण अनुबाद गरी गुण लगाए ।

आदिकविको उपाधि पाए नेपाली साहित्यमा 

भानु जयन्ति मनाउँछौँ हामी हरेक वर्षमा ।

के लेखूँ के लेखूँ टोलाएर हेर्दै छु 

कविता लेख्ने बहानामा आफ्ना भावना कोर्दै छु 

आफ्ना इच्छा आफ्ना चाहना बटुल्दै छु 

आफ्ना आशा आफूभित्रै नियाल्दै छु ।।

लेख्नु छ धेरै कुरा तर हिच्किचाउँदै छु 

आफ्नो दायित्व आफ्नो मानसपटल मिलाउँदै छु 

गाह्राे लाग्छ किन हो किन डरलाई छेउ लगाउँदै छु 

त्रास र भ्रमलाई आफूभित्र बाट भगाउँदै छु ।।

बढ्नु छ अगाडि  आफूलाई अगाडि धकेल्दै छु 

आफ्नो चाहना र महत्वाकाङ्क्षाला सन्तुष्ट पार्दै छु 

आशा छन् धेरै आफ्ना बिस्तारै पर लगाउँदै छु  

  दायित्व छन् धेरै आफ्ना बिस्तारै पुरा गर्दै छु ।।

कुरा मात्र ठुलो हैन काम पनि गर्दै छु 

पहिलेभन्दा आफूमा धेरै फरक देख्दै छु 

बिस्तारै भए नि आफूमा परिवर्तन ल्याउँदै छु 

जे भए जसो भए अलि अलि गर्दै छु ।। 

In this digital age, communication has evolved significantly. Thanks to advancements in technology. Traditional telephone systems have been augmented by Voice over Internet Protocol (VoIP) platforms, introducing new possibilities for voice communications. However, as with any technological innovation, there are both positive and negative aspects. In this article, we will delve into the concept of call bypass, its implications, and how it affects modern communication systems. 

Call bypass refers to the practice of bypassing traditional telephone networks around routing voice calls over alternative channels such as the internet or private network. This circumvention allows users to make calls without going through the regulated telecommunications providers resulting in potential cost savings. Call bypass can be achieved through various methods, including Voice over IP (VoIP) services, call forwarding, SIM boxing, and over-the-top (OTT) applications. Implications of call bypass.

Call bypass poses a significant financial challenge for telecommunication companies. Since calls made through bypass methods avoid traditional long distance traffic and interconnection fees, operators experience revenue loss. This loss impacts their ability to invest in infrastructure upgrades and offer affordable price services to customers. 

While call bypass may offer cost savings and convenience for users, it can sometimes compromise call quality and reliability. The use of non-standardized channels and unregulated service providers may result in call drops, echo, latency, and other issues that can affect the overall user experience. Additionally, bypassed calls may not have access to emergency services or crucial features like caller identification.

In conclusion, call bypass is a topic that raises concerns about the security and reliability of telecommunication networks. It involves unauthorized routing of calls through alternative channels, bypassing traditional network protocols. This practice poses significant risks in terms of privacy breaches, illegal activities, and financial losses. Telecom companies and regulatory bodies need to take protective measures to detect and prevent call bypass, such as implementing network encryption, and strict enforcement of regulations. Additionally, raising awareness among users about the dangers of call bypass and promoting strong security practices is crucial. By addressing this issue collectively, we can safeguard the integrity of our communication networks and ensure a safer and more trustworthy telecommunication ecosystem for everyone.

यदि

कागती र सुन्तलाको प्रेम 
त्यो गुलियो कि अमिलो ?
यदि आँशु र हाँसो एक भए 
के सुखमा दु:खले विश्वास गर्छ ?
यदि पानी र हावाले हात मिलाए भने 
के तिनीहरूले आँधीबेहरी वा शान्त बालुवालाई मनाउने छन् ?
यदि सूर्योदय र सूर्यास्त एकै पटक हुन्छन  भने
के आकाशमा फूलजस्ता ताराहरू देखिन्छ ?

अनि आउँछु म 
र आउनेछ्याैँ तिमी 
म  सोचिरहेछु 
हामीले  के गर्थ्याैँ ?
 

 My journey halts, as tingling displays ignite the mind,

Monkeys of unimaginable scale, in an inhumane spectrum confined.

From structures they emerge, only within shadows can they dwell,

Invisible constraints, shackles of nurture, society's complex spell.

Evolving from rational to emotional they hide, true selves unseen,

Playing roles assigned, in a reality fabricated, isn’t that evergreen?

Dissolving in a bowel with billions, each contesting for a different name,

In this vast unending grand masquerade, seeking fortune and fame.

Carving themselves or creatures inferior, worship to beings superior,

With dreams leashed onto devotion, currency of hope they beg for

Establishing laws of ethics and morale, brains of diversity served to you

How so, surviving on the same plane of imagination, who are you?

One begs with limbs a few, one with desires from yesterday’s new

Familiar cries and pleads, torn hands through which shame bleeds

Audacious pilgrims, for whom do they dare inquire?

Despised tramps, seeking support, a comedy of our desire.

Values inscribe on dried saps of wood, life's course it charts,

In desperate pursuit of paper, primal instincts play their parts.

Now hunting bills and coins, in our quest to survive,

Capitalism's arrows pierce, as a false bow we contrive.

Though I critique these monkeys, their mimicry so clear,

I cannot escape the truth that I, too, am one of them, I fear.

यो मन किन तेरो अधीनमा छ भन् 

अलिकति पीडा हुँदा किन चर्किन्छस् नढाटेर भन् 

कहिले चङ्गा बनी आकास छुन हिड्छस् 

रमाउँदा कोइलीझैँ किन गुनगुनाउछस् 

जानु पर्ने एकातिर अन्तै लाग्छस् किन 

सदा अघि सर्छस् मात्र प्रेम लिन 

सिरिसिरी हावाजस्तै बग्दै जान्छस् 

आफू मात्र गए हुन्थ्यो मलाई किन लान्छस् 

राम्रा कुरा जति सबै किन आफ्नै ठान्छस् 

थोरै मात्र पीडा पर्दा किन छिटै हरेस खान्छस् 

हावासँग उड्दै जाने पानीसँगै बग्ने 

सबैलाई आफूसँग जोड्न पनि सक्ने 

भमराझैँ डुलीहिडछस् 

कहिले एक फुल कहिले अर्को फुल 

तेरै कारण यो ज्यानले गर्नुपर्छ कयौँ भूल 

शरीर मेरो लिएर तँ नै मालिक बन्छस् 

कहिले यसो कहिले उसो गर मलाई भन्छस् 

यसले भनेको मैले मान्नै पर्ने 

बस्दैन यो मेरो बशमा अब म के गर्ने । 

Introduction

Genetic engineering has unquestionably emerged as one of the scientific breakthroughs in recent times. This groundbreaking discipline empowers scientists to manipulate the makeup of living organisms presenting opportunities for disease treatment, improved crop production, and even alteration of inherited traits in individuals. In this article, we will delve into the terrain surrounding genetic engineering and explore the profound inquiries it poses regarding human interference with the natural fabric of life.

Defining Genetic Engineering

Genetic engineering, also referred to as modification or gene editing involves carefully changing the DNA of an organism. This process can occur at levels, such as modifying genes or introducing entirely new ones. Innovations like CRISPR Cas9 have improved the accuracy and availability of editing enabling a range of applications that include treating genetic disorders and producing genetically modified organisms (GMOs), with desired characteristics.

Ethical Considerations

One of the most fundamental ethical concerns in genetic engineering is the idea of humans "playing God." Critics argue that altering the genetic makeup of organisms breaks the terms upon the natural order and raises moral questions about our role in determining the characteristics of living beings. Some worry that this power may lead to unforeseen consequences and unintended negative outcomes.

Designer Babies

The concept of "designer babies" is perhaps one of the most controversial aspects of genetic engineering. It raises questions about whether it is ethically permissible to select and manipulate genes to enhance physical traits in offspring. Such practices may lead to the division in the society based on genetic variation.

Equality and Access

Genetic engineering has the potential to make the existing social inequalities much worse. If only certain individuals or groups have access to genetic enhancements, it could lead to a wider gap between the genetically privileged and disadvantaged, raising serious ethical concerns about fairness and social justice.

Environmental Impact

The creation of genetically modified organisms can have significant ecological consequences. Releasing genetically modified organisms into the environment may disrupt ecosystems, harm non-target species, or lead to the unintended spread of modified genes. Ethical questions arise on responsibility for the long-term impact on the environment.

Unintended Consequences

Genetic modifications can have unintended consequences that may not become apparent until years or generations later. This raises concerns about the irreversible nature of some genetic alterations and the ethical responsibility of scientists and policymakers to consider potential long-term effects.

Ethical Frameworks

To navigate the complex ethical terrain of genetic engineering, various ethical frameworks are employed: utilitarianism and environmental ethics. Utilitarian approach assesses the overall happiness and suffering caused by genetic engineering. It considers whether the benefits, such as disease eradication, outweigh the potential harms and inequalities. Environmental ethics is concerned about the environment intersecting with genetic engineering. Environmental ethics assess whether genetic modifications respect the intrinsic value of non-human organisms and ecosystems.

Conclusion

Genetic engineering offers immense potential for humanity, from curing genetic diseases to enhancing food security. However, as the power and scope of genetic engineering continue to expand, so too do the ethical considerations. It is imperative that society engages in thoughtful and ongoing discussions to navigate the moral complexities associated with this field.

Ultimately, the responsible and ethical use of genetic engineering must be guided by a commitment to human well-being, environmental sustainability, and the principles that uphold human dignity and justice. Only through thoughtful reflection, collaboration, and ethical scrutiny can we harness the potential of genetic engineering while safeguarding our moral and ethical principles.

A son, a brother, a friend, or a student. What is my introduction? Who am I…….? No! We do not know ourselves. Then, “What is my capability?”  “What are my possibilities?” "In our quest for this question, we've devoted much of our lives imitating peaches, striving to set ourselves apart." Not us, we are making ourself like others.

"Janani Janmabhumischa Swargadapi Gariyasi"

“Our mothers and places of birth are higher than the heaven”

Everything may not go our way.

Wake up reality, Nothing goes as planned…

Everyone says!

We must never give up,

We have to work hard to achieve our goals,

There's nothing we can't do,

We have to do something in our life that we are made for,

We must fulfill our dreams.

Is this the true meaning of our life?

I don't think so.

We are going to die soon, so forgetting our past, enjoying our present, and not worrying about the future. “LIVE”

But is it reality?

“Yesterday is history. Tomorrow is mystery. But, today is gift, that’s why it is called PRESENT”.

My question

How can one person's opinion be written in seven billions?

Am I here to answer who I am? What…..?, Am I wrong??

But what if I'm right?

How can my existence change this world? What would have happened if I had not been born?

Nothing to the world.

Thousands of questions like this are going around in my mind?

I am worried about my future, but why? What will happen next?

I wish if I could see my future, and edit my past.

Another question

Am I here to continue my family’s existence? “Or am I here to support my nation?” Or what...?

People say, "Everything will work according to God's will".

Are they right?

Who is God? Is there such a thing as God?

Some say God is only a belief, others say "God is reality", and some claim to have seen God.

We all of us have been told that "God created us". But how to believe in such a thing which we haven’t seen?

"I have witnessed the miracle of a child being born from a mother's womb. Does this mean that God resides within the mother and brings us into existence? Or perhaps, is the mother a manifestation of God?"  

The question of the divine and the creation of life has been a topic of profound philosophical and theological discussion throughout human history.

Yes!! I find my God, my mother and my father, my parents are my God. The guide of my eyes, the guide of my life.

"I've found an answer to one of life's questions, yet countless more remain in my mind, questions I've been pondering for a long time, and I'll continue to seek their answers. I believe this such a mystery is the essence of life."

"I often find myself lost in thought, and I readily admit that I could be called ‘OVERTHINKER.'

“A person who thinks all the time, has nothing to think except a thought.”

Enjoy the journey of life and believe in ourselves that I am right. We have to let life go as it is.

I know myself, you are not like me!

You are not me!

We are different

Who are you then???