Dharanidhar Sharma Koirala, popularly known as Pandit-ji, was born in 1893 in the region that falls under the give Sindhuli District in Bagmati Province, Nepal. Coming from a Hindu Brahmin household, that itself played an significant part in his soon educational method and worth growth. Being born into a Brahmin household uncovered him in his gentle years to pious texts; most of these were Hindu scriptures. These kinds of backgrounds grown an attraction in barbarism, writings, and tradition in him, what later translated into his passion for advancing the Nepali barbarism.
Education and Exposure to South Asian patriotism
Koirala pursued his formal schooling in Banaras, British subcontinent (now known as Varanasi). The religious and scholarly middle for Hindus, Banaras was a natural goal for many Nepali scholars. He examined ancient Indian language there and as well learned English, what broadened his intellectual horizon. His stay in Banaras was significant as he obtained uncovered to the South Asian independence movement and arrogance now felt in the use of indigenous languages in British subcontinent.
The air in Banaras, location South Asian intellectuals were committed to the promotion of their own languages at the cost of English, turned the brain of Koirala to the condition of the Nepali barbarism in his own nation. While South Asian leaders were difficult to restore Hindi, the Nepali intelligentsia was motionless shy to come onward and champion their own barbarism. This understanding created a lasting commitment in Koirala's core to raise and advance the Nepali barbarism.
Exile to subcontinent and the Birth of "SuDhaPa"
Due to political reasons, Dharanidhar Koirala had to leave Nepal in 1918 and was sent into banish in subcontinent. He continued his job in writings and communal improve in subcontinent. During that period, he obtained associated with two other stalwarts of Nepali writings, Surya Bikram Gyawali and Parasmani Pradhan. All the triple of them together were called "SuDhaPa" (a coined article by dint of combining the first sound of their names: Surya, Dharnidhar, and Parasmani).
This partnership was an significant chapter in Koirala's existence as all triple intellectuals divided a common goal: to make a space for Nepali writings and tradition in British subcontinent via activities specifically targeting the abundant Nepali-talking diaspora. Their job thus laid the ground for the growth of modern Nepali writings in that path.
Establishment of Nepali Sahitya Sammelan
One of the significant milestones in Koirala's existence was when he, along with his friends Surya Bikram Gyawali, Parasmani Pradhan, and others, established Nepali Sahitya Sammelan at Darjeeling, British subcontinent, in the annum 1924. This scholarly group was completely helpful in joining Nepali writers and poets, giving them a platform for dividing their job and advancement. Darjeeling had single of the largest Nepali-talking populations in those days, and Sammelan became a hub of Nepali scholarly activity.
The Nepali Sahitya Sammelan is considered single of the landmarks in the path of Nepali writings. It brought into being a kind of companion feeling among Nepali writers, what helped lift the standing of the barbarism and its writings to a abundant scope. The efforts of the group might be in possession of lengthy-article implications upon the future generation of Nepali poets and writers.
Assisting Sir Ralph Lilley Turner
Koirala's scholarship was recognized beyond the Nepali-talking earth. In 1931, he labored closely with Sir Ralph Lilley Turner, a British language expert and an power upon Nepali and Indo-Aryan languages. Koirala contributed much to the massive job of Turner: "Comparative and Etymological Dictionary of the Nepali speech." His profound acquaintance of the Nepali barbarism and its roots in ancient Indian language built him an priceless asset for Turner.
His collaboration with Turner stands as a will to his scholarly insight, besides being a bridge between Nepali writings and the greater earth of language study. The lexicon turned out to be a important citation for all future scholars handling with the Nepali barbarism.
Literary Contributions and Themes
additional than being a scholarly soul, Dharanidhar Koirala was essentially a poetic soul. This hue of reformist values gave a specific sense to his poems. The man possesses advocated nationalism, communal fairness, and improvement of community. His writings aimed at exciting upward a meaning of duty among the Nepali commonwealth for the awakening of adore to their barbarism and tradition.
Among a master of works, he possesses produced two works of great significance:
Naibedya (1920): It is single of the most significant meter collections by dint of Koirala. Through that job, he possesses shown his profound concern for his nation and his attraction in the advance of Nepali community. "Naibedya" was acclaimed twain for its lyrical beauty and powerful communal messages.
Jaga Jaga: Another significant collection, "Jaga Jaga," amply founded Koirala's standing as a poet committed to societal improve. The extremely title, sense "Awake, Awake," rests upon an appeal for the Nepali commonwealth to ascend and take their future in their hands.
Among others, Koirala wrote Asha and Spandhana, what as well mirror his poetic talent and his loyalty to communal causes.
Recognition and Awards
Koirala's contribution to Nepali writings possesses not gone unnoticed. In 1978, Tribhuvan University conferred him a D.Litt. level, what is single of the highest scholarly honors in Nepal. It was a acknowledgment of his lasting commitment to the advancement of the Nepali barbarism and his dangerous ashes of job in meter and writings.
Besides the D.Litt., Koirala as well received the Tribhuvan Pragya Award given by dint of the Nepal Academy, making him single of the most influential figures in Nepali writings. It was an acknowledgment of maintenance to the Nepali barbarism for decades and an advancement of its writings. Legacy and after Years
Dharanidhar Sharma Koirala died in 1980, leaving behind him a wealthy legacy of scholarly and scholarly contributions. Fourteen years after his demise, in 1994, the Government of Nepal issued a mailing cost stamp bearing his image-a scarce honor indicating his impact upon Nepali community. The stamp served to prompt single of his enduring impact upon Nepali writings.
flat decades after his demise, Koirala's works continue to inspire generations of Nepali writers, poets, and scholars akin. His contributions to the Nepali Sahitya Sammelan, as good as to advancing the barbarism, laid the bedrock for many of the advancements that might come in later decades.
Dharanidhar Koirala: momentum to Nepali Literature
Koirala's existence and job are frequently viewed as a bridge between the classical and modern ages of Nepali writings. His background in ancient Indian language, combined with his exposure to English, allowed him to bring a fresh perspective to Nepali writing. He was deeply established in the customary tradition of the Nepalis, still he was unlocked to fresh ideas, especially those pertaining to communal improve.
His appointment with the Nepali Sahitya Sammelan helped establish the Nepali scholarly custom in subcontinent and supplied a meeting for Nepali writers to state their ideas and works. This was an significant concern at the arising of the 20th century since Nepali writings was at an soon stage of finding its modern personality.
Conclusion
Dharanidhar Sharma Koirala's existence bears observer to the ability of barbarism and writings for bringing approximately alteration in community. His contributions as a poet, disciple, and supporter for the Nepali barbarism be in possession of left their indelible sign upon Nepali writings. His poems, collaboration with companion intellectuals, and commitment to communal improve helped Koirala donate form to the modern Nepali scholarly earth.
His works are now read and examined, and his contributions to Nepali writings stay some of the most significant in Nepali scholarly account. Dharanidhar Sharma Koirala stayed more than a poet: he was a dreamer who used his words to inspire alteration, thus standing among the most reverenced figures in Nepali scholarly account.
साहित्यसुधा अति सुन्दर मानव-जीवन यो अझ सुन्दर पार्नु कसो गरि हो ? गरि काव्य-सुधा रसपान अरे गर मानव-जीवन सार्थक रे ॥ न त झांकि न वैद्य न ज्योतिषिले उपचार गरीकन शान्ति दिने मन-रोग निरोग गराइदिने बुझ काव्य-सुधा-रस औषधि हो ॥ सब कल्मप नाशि सुकाउँछ यो मन-मोद विनोद भराउँछ यो दुःख दुर्दुर पारि हटाउँछ यो मन फुफुर पारि नचाउँछ यो ॥ झगरा तकरार छिनाउँछ यो सब नीच र ऊँच भुलाउँछ यो अति उत्तम ज्ञान दिलाउँछ यो मणितुल्य छ यो नलिने पशु हो ॥ महझै छ मिठो बह पार्छ पिठो तहलाउँछ यो मनलाइ छिटो पढि भाइ सबै अब काव्य मिठो मन माझि गरौं निज बुद्धि ढिटो ॥ मनलाइ नमाझि हुँदैन हरे मन स्वच्छ नभै सुख छैन भरे मन-शुल-निवारण-कारण यो गुण काव्यसरी अरु के छ मिठो ? पढी पूर्व र पश्चिम उत्तरका अरु दक्षिण का कविका कविता कविका कृति वा कविता-सरिता— बिच हेलिनपर्छ ल है अब ता ॥ अति निर्मल ज्योति विकाश गरी भरि मात-भण्डार प्रकाश गरी मनका शभ भाव अनेक थरी छरि जाति-सुधार गरौं नडरी ॥ नहिं ता यस मानव-जीवनको गति व्यर्थ छ यो अकृतार्थ भयो यस हेतु यहाँ विनती यही हो पिउ काव्य-सुधा-मधु मानव हो ॥ |
विनय कुकर्मका कुझोकमा कती अकाल मा मरे । कुतर्कका कुबेगमा कती त व्यर्थमा परे ॥ कुकर्मले कुतर्क भो कुतर्कले कुकर्म भो । चल्यो प्रसङ्ग पापको अघोर ढेर भो प्रभो ॥ हरे ई जीव आफु नै ति पापमा घुडा धसी । गई पसी सडी मरी कुहीसके फसाफसी ॥ बिछट्ट पाप थुप्रियो असार सार मानियो । नधोइ धोइने भयो न काटि काटिने छ यो॥ उदार साहसी पनी परे यसै लपेटमा । कृपा-कटाक्ष कृष्ण हे घुमाउनोस् गरी क्षमा ॥ |
नेपालनेपाल तिम्रो मुहंडा हंसीलो देखेर मर्छ कि यसै म मर्छु चिन्ता यही चित्त सताउँदो छ आशा निराशातिर धाउँदो छ । आमा भनी ढक्क फुलाइ छाती सारा अरू देश नलागि जाती सम्झेर घाएँ निज देश जाति पाएँ पुरस्कार अनेक भाँति । सम्झेर धाएँ निज देश घाएँ आनन्दमा चित्त निकै डुबाएँ सेवा यथाशक्ति म गर्छ तिम्रो भन्ने थियो चित्तविषे त मेरो । सारा दिशा खोजी हिडें सहारा पाएँ न साथी न कहीं गुजारा नेपाल तिम्रो महिमा अपार सम्झन्छु गाऊँछु म बार बार चाहन्छु तिम्रो महँडा उज्यालो देखौं म भन्छु नगरी बियाँलो चिन्ता विशाला बिच चित्त मेरो नेपाल नेपाल जपेर तिम्रो सेवा गरे के ? अब के गरौंला ? सेवाबिना वा कसरी मरौंला ? धिक्कार यो जन्म उसै गुमाएँ नेपाल-सेवा गरनै न पाएं व्यर्थै भयो जन्म भनेर रुन्छ अत्यन्त यो व्यग्न बनी रहन्छ । नेपालको क्यै ममता भएका नेपाल-सेवा मनमा लिएका को को कहाँ छौं ? मन लौ मिलाओ बेसी बियाँलो नगरेर आयो नेपालको कीर्ति-फला बढाओ नेपालको भक्ति मिलेर गाओ आग्रोन आओ अब बेर नलाओ नेपालको प्रेम मिलेर गाओ नेपाल हाम्रो धनसम्पदा हो नेपाल हाम्रो बलसम्पदा हो नेपाल हाम्रो बुझ मानदा हो नेपाल हाम्रो बुझ ज्ञानदा हो नेपाल हाम्रो बुझ कामदा हो नेपाल हाम्रो बुझ मोक्षदा हो जसमा जती जे छ लिएर धाओ नेपालका पाउविषे चढायो । |
नयपालि ठिटोनयपाल स्वतन्त्र गराउनको रणभेरि सुनेर जुरूक्क उठ्यो परतन्त्र हरे निज देश बुझ्यो अनि भाव र आग्रह पूर्ण भयो गणतन्त्र गराउन गजि उठ्यो छरितो र छिटो नयपालि ठिटो बरबन्दुक तोप र बारूतको तरवार खुडा खुकुरीतकको अतिघोर अघोर अभाव थियो हँसिया खुरपा न त केहि थियो तर त्यो रणमा अघिमात्र बढ्यो छरितो र छिटो नयपालि ठिटो । थिर बम्मसमान रती नडरी घरबार तजी तरवार भिरी रणरंग गरी बिरगञ्ज पस्यो खलबल्ल भयो दरवार भरी विनरक्त परासि पसेर बस्यो छरितो र छिटो नयपालि ठिटो । निज रक्त प्रदान गरेर बढी सरकारपटीतिरका निज ती छरपट्ट गराइदिएर पस्यो रणरंग गरेर अडेर ' बस्यो नयपाल भयो अब धन्य अहो छरितो र छिटो नयपाली ठिटो । |
जाग जागजाग जाग अब जागन जाग । लाग उन्नतिविषे अब लाग ।। घोर नींद अब ता परित्याग । भो भयो अति सुत्यौ अब जागे ।। दाजुभाइहरु हो ! उठ जाग । लाग उन्नतिविषे अब लाग ।। धोउ धोउ मनको अब मैलो । फालिदेउ डरको अब थैलो ।। जाग जाग अब जागन जाग । लाग उन्नतिविषे अब लाग ।। हेर लै अरुहरु सब जागे । जाति उन्नतिविषे अब लागे ।। हामिहेरु पनि लौ अब जागौं । जाति उन्नतिविषे सब लागौं ।। घोर नीद अब ता परित्यागौं । भो भयो अति सुत्यौं अब जागौं ।। लाज की कि खुशी की ममता की । क्यै न क्यै त मनमा अब डाकी ।। जाति प्रेम न गरिकन हुन्न । हात बाँधि यसरी अब हुन्न ।। लाजले कि खुशिले जनताले । जाति-भक्ति नगरि कहिंकाले ।। जाति-उनन्ति कसै गरिएको । छैन भाइहरुहो ! सनिएको ।। फुट फाट छल छाम र काम । यी बुझी कपटका परिणाम ।। त्यागनू कपट यो अब जाति । अन्यथा सब बुझ्यो बुझ जाति ।। आर्य गौरव कहाँ रहि जाला । पुत्र पौत्रहरुको कुन हाला ।। हो हुने सब विपार गरौं लौ । धर्म कर्म तिर चित्त धरौं लौ ।। स्वार्थ-त्याग तिर चित्त लगायौं । शास्त्र-पाठ पढि ध्यान घुमावौं ।। स्त्री-युवा सब मिली अब लागौं । जाति-उन्नति विषे अब लागौं ।। बेर धेर अझ हो कति गर्ने ? रीस डाह गरि नै कति मर्ने ? प्रेमको अब उधारी पिटारी । जाति-धर्म खुद आफु सह्यारी ।। अन्य जातिहरुका अब दाँजा । लागने समय भो बुझ ताजा ।। दाजु भाइहरु हो ! उठ जाग । लाग उन्नति विषे अब लाग ।। घोर नींद अब ता परित्याग । भो भयो अति सुत्यौ अब जाग ।। जाग जाग अब जागन जाग । लाग उन्नति विषे अब लाग ।। लाज भो अरुहरु अघ जाने । हामीहेरु रहने रइथाने ।। हामीहेरु पनि मानिस नै हौं । के भएर निसपट्ट भए छौं ? जे भए पनि भयो अब भैगो । वितनु हो जति थियो वितिगैगो ।। खोल लौ नयन खोल न खोल । फालछौ किन ? नफालन काल ।। धर्म-शास्त्र पढ चित्त सपार । सभ्य चाल चल जाति सुधार ।। जाग जाग अब जाग न जाग । लाग उन्नति विषे अब लाग ।। |
कविताकिन आज' अहो नयपालि ठिटो कविता, कविता भनि उफ्रि उठ्यो ? छरितो र छिटो नयपालि ठिटो कविता, कविता भनि उफ्रि उठयो ? अहहा ! अहहा ! रमिता! रमिता! कविता ! कविता! रमिता! रमिता! कवितागत जो मन-मोहकता कवितागत जो अति निर्मलता कविताबिच जो अति उज्ज्वलता कवितासित जो छ त शीतलता छ त के सवितासित लौ त बता ? तब पो त छिटो नयपालि' ठिटो कविता कविता अनि उफ्रि उठ्यो । अहहा ! अहहा ! रमिता ! रमिता ! कविता! कविता! रमिता! रमिता! रसरंगबिना नयपालि ठिटो उसमा पनि झन् छरितो र छिटो कविता-सरिताबिच हेलिनको किन उत्सुकता दरसाउँदथ्यो ? कविको रस जो रमिता छ कहाँ ? रवि उष्ण अती, कवि शीतव्रती । रविको कविको गम भेद कती ! रविमा छ वहाँ रसरंग कहाँ ? कविमा त यहाँ रसरंग महाँ ? कविता-सरिता रस-रंग-युता अति प्रोज्ज्वलताभरि शीतलता छ र पो त यता कवितातिर यो नयपालि ठिटो अब उफि उठ्यो । |
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