Kedarman Byathit was one of the active souls in Nepali literature, known for his leadership and creativity in the organization and development of Nepali language and literature. Besides being a skilled leader in literature, he was also known to be just and committed to justice. During the Rana rule in Nepal, he was arrested for demanding overall development for the country and the well-being of the people. While imprisoned, he was encouraged by none other than famous poet Siddhicharan Shrestha, who helped him to grow as a poet.
Byathit was a highly inspiring personality who contributed much to politics as well as literature. His service made him worthy to hold the position of Chancellor of the Nepal Academy, bestowed upon him by King Mahendra.
King Mahendra was very fond of Byathit. He gifted him land
and gave him money to construct a house, apart from other forms of financial
assistance. Thus, Byathit was able to serve his country with an open heart.
Kedarman Byathit was an encouraging factor unto himself.
When everyone came to him with negativity, he sent them away with positivity.
Early Childhood
Kedarman Byathit was born in 1914 (1971 BS) in Bansabari,
Sindhupalchok to Suryaman Shrestha and Padmakumari Shrestha. Due to family
compulsions, he spent his childhood till early years in his maternal home at
Syangja and later came to Kathmandu when he was four years old.
Though he had completed only up to third grade, the literary
impact of Byathit was so deep that much research at the MA level has been
conducted on him, with even a PhD by Dr. Mridula Sharma on his works.
Career and Personal Life
When he was in the third grade, Byathit began working as a
clerk in a timber warehouse. He married Jyotsna Pradhan, daughter of
Chakrasundar Pradhan and Shivamaya Pradhan at the age of eighteen years. They
had six sons and four daughters. Once Byathit said, "Some of my sons
became virtuous, and some did not, but all my daughters turned out to be
good."
A staunch believer in freedom, Byathit opposed the Rana
regime. Together with Shukraraj Shastri, he assisted in founding the committee
called the Nepal Civil Rights Committee. For this, he was put behind the bars.
In 1940, he was sentenced to 18 years' imprisonment by the then Rana rulers for
his dissenting voice.
In jail, too, Byathit was undaunted. He fought for prison
reforms by going on a hunger strike that lasted 21 days. He continued
organizing activities in prison for five years more. This bold stance by him
compelled the Ranas to release him.
After his release, Byathit continued his political
activities and formally became a member of the Nepali National Congress by
becoming a member of its central committee. He was even imprisoned in India
during the Rautahat Jharokhar shooting incident but was later freed through the
mediation of B.P. Koirala and Indian Prime Minister Jawaharlal Nehru.
Political and Literary Contributions
Byathit invested time in politics after the establishment of
democracy in Nepal, later establishing the Leftist Congress Party for which he
disagreed with B.P. Koirala; the party remained small and eventually faded.
King Tribhuvan appointed Byathit to the Advisory Council,
and later King Mahendra promoted him to Assistant Minister. He also served
during the reign of King Birendra as a Minister and had been committed to
national development.
Against political involvement in his life, the works of
Byathit were not meager considering his political preoccupation. Actually, his
political activities were at the mercy of his literary works. He was a
dignified character in literature, and Nai Publications hailed him as
"Royal Poet." According to him, literature should be viewed as
necessary as Byathit told one reporter that for him politics is a restroom
whereas literature is a dining room.
He was instrumental in forming Nepali Sahitya Parishad in
the year 1946 AD-2003 BS and took initiative to organize the first ever
literary conference. In 1956-2013 BS, he was one of the founding members of the
Kabi Academy under the chair of Mahakabi Laxmi Prasad Devkota. Later, he headed
Nepal Sahitya Sansthan.
In 1962-2019 BS, under his chairmanship, an international
literary gathering was organized in Kathmandu. Other national conferences were
organized in Chitwan, Jhapa, Dhangadhi, and Biratnagar for the development of
Nepali literature.
Later Years and Legacy
The later years of Byathit faced financial constraints and
ill health since he suffered from tuberculosis. He went to Bhopal, India, for
treatment through the initiative of the Indian Ambassador and writer Bhagwan
Sahay, who made arrangements for his treatment.
He wrote in Nepali, Newari, and Hindi languages and
published quite a few books in each language. He won different awards like
Gorkha Dakshin Bahu, Prithvi Pragya Puraskar, Jagadamba Shri Puraskar, and many
others from Nepal and India.
His later life was quite difficult, and he used to always
say how sorry it made him. Once, during a visit to the Nepal Academy, he
slipped and broke his leg. The injury laid him up in bed for a long period of
time, followed by quite a sickly time until his death on September 11, 1998
(Bhadra 26, 2055 BS) at Teaching Hospital in Maharajgunj, Kathmandu.
The life of Kedarman Byathit stood as a testimony to the
love he has borne for the Nepali language and literature, and for his fellow
countrymen. His contributions and works continued to inspire many, while he is
remembered as one of the most cherished figures in the literary and political
domains of Nepal.
त्यसको बहुआयामिक रूप
कहिल्यै
पनि
धमिरा
नलाग्ने, जरामा पनि
प्राप्त
नहुने, निरन्तर मानसिक पुष्प भने फक्रिरहने
कल्पद्रुम
हो प्रेम ।
एक शब्द पनि नबोली
मौनबाटै
नरनारीका
मनमा
आफ्नो
अस्तित्वको आभास उत्पन्न गर्न
सक्नु
प्रेमको
विशेषता हो ।
प्रेमलाई
विश्व-जीवनदर्शनकै रूपमा
प्रतिष्ठा
प्राप्त हुन सके
‘संसार
सत्मैन आधारित छ’ लाई
बढी
बल प्राप्त हुनेछ ।
प्रेम
सङ्क्रामक हुन्छ
भनेमा
अत्युक्ति हुनेछैन,
यसकारण
कि त्यसको सङ्क्रमण-क्षमता
सार्वभौम
सिद्ध भएको छ ।
प्रेमको
वासस्थान
मुटु
भएरै त
त्यसको
स्वभाव
संवेदनशील
भएको ।
सजिलैसँग
समस्त
सृष्टि आफूभित्र
अटाउन
सकेको दिन
स्वयम्
पनि प्रेममै लय भइसकेको ठाने
हुन्छ ।
पूर्णतामा
प्राप्त भइसकेको प्रेम
सम्मुख
पर्दा
धारिला
शस्त्रास्त्रहरू पनि बिनापाइनकै
प्रमाणित
भएका छन् ।
रूप
सम्पन्न,
मन विपन्न छ भने
त्यस्तो
व्यक्ति उपयुक्त हुँदैन
प्रेमका
लागि ।
सारांशमा
भन्ने हो भने
भएभरकै
मनका फोहोरहरू
पखालिरहने
विरेचन
पनि हो प्रेम ।
प्रेमले
आरोहण गर्ने गरेको
अभिव्यक्ति-सोपानकै
सिँढी
त हुन् नि
रस-माधुर्य-आलोक ।
प्रेम
त्यस्तो गणित हो
जसको
पहिचान भाजक-भाजित-भाज्यका
सहयोगबिना
आफै
प्रस्तुत भइरहेको हुन्छ ।
प्रकृति-पुरुषका बीचको प्रेम-
संसर्गबाटै
त
कालप्रवाह
निर्माणमुख
हुने
गरेको ।
प्रेमले
आफ्नो उपस्थिति
जनाइरहेकै
हुन्छ
स्वागत-मुस्कानबाट, हर्षाश्रुबाट,
मधुर
आलापबाट, आलिङ्गनबाट ।
दिनसिबाय
लिन
नजान्ने प्रकृति
भएरै
त
प्रेम
अधिक यशस्वी भएको ।
आकार
त
प्रेमको
पनि हुन्छ,
तर त्यसलाई
अनुभूतिकै
आँखाबाट मात्र देख्न सकिन्छ ।
प्रेम
त
प्राणीजगत्कै
माध्यमबाट
कहिले
उल्लासमा त
कहिले
अवसादमा प्राप्त भइरहेकै हुन्छ ।
जति
खर्च गरे पनि
न्यून
भने कहिल्यै नहुने
मुटुकै
ऐश्वर्य
हो प्रेम ।
रससम्पन्नता
प्रेमको
स्वभाव
भएरै त
मेघमालासदृश
पग्लिरहने
गरेको त्यो ।
बलिदानपश्चात्
पनि बाँचिरहन्छ
प्रेम
त
सार्वजनीन
मनमा, मस्तिष्कमा,
वाणीमा
।
परालको त्यान्द्रो
गौंथलीले
खसालेको म हूँ त्यान्द्रो
परालको,
परन्तु
नटुवा हूँ म असीमित
अकासको !
हुरीको
नै इशारामा जीवनबाट नाचको
प्वाँख
फुकी अकासिन्छ झर्ना झर्दछ गीतको !
म सीमित छु, यो गीत
हुनुपर्छ असीमित
देख्दछु
जड पर्यन्त जताततै उमंगित !
यसै
कारण हावाको आशालाई म मान्दिन
वसन्त,
ग्रीष्म औ वर्षा साथै
यो रात यो दिन
!
देखेकोछु
म जस्ताकै नाच देखी खुशी
भई,
स्वर्गले
तल छर्केको सुु्स्वादिलो सुधा पिई,
त्यसैको
धारमा पौडी म जस्ता
तिनका पनि
पसेको
छ डुवेकाको निम्ति आश्रय नै बनी !
म पनि नाच्छु पीयूष
नसर्सुञ्जेल हुरी संगै,
चराले
पनि माग्नेछ अनि आश्रय नै
संगै !
यमुनाको
चिता
हेर,
जलेको भारतको
आजादीको
मूर्त कहानी !
दन्दन् दिनको तिमिरविनाशक
कथा
जलेझैं सान्ध्य-चितामा
अवनी,
अम्बर टुहुरा पारी
निष्ठुरताको
काल-चितामा
हेर,
जलेको भारतको
आजादीकी
मूर्त कहानी !
भारतसँग
गुनको सिरपाउ
थापी
प्राण-विनाशक गोली
दिवस-कथाले सन्ध्याको झैं
सुन्दै
जगको मंगल रोली
हेर,
जलेको भारतको
आजादीको
मूर्त कहानी !
खूनीको
अपराध क्षमाको
गर्दै
ईश्वरसँग अनुरोध
ईशाले
झैं छाडी जगमा
अमर
“अहिंसात्मक प्रतिरोध”
हेर,
जलेको भारतको
आजादीको
मूर्त कहानी !
उड्दै
गिर्दै भाव नदी झैं
करुणा
मुखरित तट-वर पिटदै
रोइरहेको
यमुनालई
त्यो
दिवस-कथाले झैं हेर्दै
हेर,
जलेको भारतको
आजादीको
मूर्त कहानी !
स्वतंत्रता
औ न्याय, शान्तिको
दिग्दिगन्तमा विकुल बजाई
दिवस-कथाले अमबरको झैं
अवनीको
नीद्रा ब्यूझाई
हेर,
जलेको भारतको
आजादीको
मूर्त कहानी !
निष्ठुरताको
काल-चितामा
दिवस-कथा झैं भष्म
भएर
तमनाशक
त्यो विधु झैं जगको
हृदयाम्वरमा
चम्केर
हेर,
जलेको भारतको
आजादीको
मूर्त कहानी !
उल्कापात
उच्छृङ्खल
आँधीको घोडा जोतिदिएँ बादलको
रथमा
ली हाँक युवक, इन्द्रेनीको
लगाम पक्री तारापथमा !
विद्युत्को कोर्रा हिर्काऊ,
अन्धकारको खाडल नाघ्नु छ,
आकाश
चढी बिगुल बजाऊ भैरवको पौरुष
डाक्नु छ।
टाप
र पांग्राबाट उडेका धुलिको बबण्डरभित्र
नाचिरहेछन्
लाखौं त्यान्द्रो गाई भृगुका कीर्ति
पवित्र ।
आत्मदानमय
कथा-कहानी बर-पर सबलाइ
मुनाएर
दधीचिको
पथमा हिँड्छु म पनि बज्र
बनाऊ हाड लिएर।
प्राण
चिराग बनाई बाले धरतीमा
दीपङ्कर आई
पुतलीले
मेला नभरुन्जेल डुल तन्नेरी, अलख
लगाई।
युगको
छातीमा लेखुन्जेल् कविले कुरु क्षेत्रका हाल,
मेरो
मुटुमा रगत बचुन्जेल मौका
छोपी पाप पखाल ।
छरी
ज्वालामुखीका लावा आँखामा निर्धूम
बलेर
पढ्छ
रुद्रको दाहक महिमा निमेषमा
विस्फोट बनेर ।
छन्
शहीदहरूका पुरश्चरण इन्किलाबझैं अमर पवित्र,
कुमालकोटी
आफ्नू सपना सम्झन्छ सुरक्षिन
त्यसभित्र ।
सृष्टि
समस्त बजाइरहेछन् दिग्दिगन्तमा दोल-मृदंग,
प्रतिपल
धरतीको छातीमा रणको उम्लिरहेछ उमंग
।
गर्दछ
वन गिरेको अभिनय शब्द-शब्द संघर्ष
गरेर,
नाच्दछ
झञ्झामा दावानल रूख-रूखमा रगड
परेर ।
अट्टहास,
चीत्कार, हुंकार मूल फुटेको यो
संघर्ष
घात-प्रतिघातका घर्षणमा खोजिरे'छ आफ्नू उत्कर्ष
।
देखी
नभवाट तमिस्राले रणको उच्छृङ्खल उत्पात
भयवश
हुन्छ अकस्मात् उसको गर्भपात त्यो
उल्कापात ।
पावसको
घोडा पर्वतमा टाप बजाई हिन्हिनाउँछ,
भीर-भीरमा बृक्ष उम्खेली निश्वास पवन सन्सनाउछ,
काल
सर्पको जिभ्रोजस्तै म्यानबाट निस्की तरवार
अन्धकारमा
बत्ती बाली चम्किरहेछ वारंवार
।
स्वर्गङ्गाको
पूर्वी तटमा श्रद्धेय शहीदहरू
आऊ,
सगर्व
दिन्छु रगतको तर्पण, मंगल गाई हर्ष
मनाऊ ।
भुइँमा
बुर्जावाला महलको त्यो कैलाश ढलेको
हेर,
रातको
श्रीपेच प्राचीले उता जलाइरहेको हेर
।
लौ तन्नेरी, हात बढाऊ मातृभूमिको
किरिया खाई,
इतिहास
र युग साक्षी राखी
सुम्पिरहेछु मसाल जलाई।
निभे
सराप्ला ऊषा फर्की दूर्वादलमा
आँसु बगाई
सोध
महत्त्व शलभसँग त्यसको पुण्य शिखामा कलुष जलाई।
सागरको
ऐश्वर्य बगरमा वर्षाऋतुले नभरेसम्म
बालिरहू
भगीरथ हिंड्ने पथमा यसलाई युग-युगसम्म ।
सङ्घर्ष
तिम्रो
र हाम्रो बीच
बढ्दै
गइरहेको यस सङ्घर्षमा
हामीले
नजिती भएको छैन ।
यस कारण कि हामी
हा¥यौँ भने
करोडौँ
मानिसको पहिचान
सधैँका
लागि समाप्त हुनेछ ।
तर हामीले जित्यौँ भने
पराजय
कसैले पनि भोग्नुपर्ने छैन
।
किनकि
हाम्रो जीतबाट लाभान्वित हुने
मानिसहरूको
लामो पङ्क्तिमा
सममानवीय
गर्वका साथ
उभिइरहने
मानिसहरूमध्ये एक जना
स्वयम्
तिमी पनि हुनेछौ ।
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