todays currency exchange rate

Exchange Rates as of 2011-09-08 [Exchange rates fixed by Nepal Rastra Bank]

Currency	Unit	Buying	Selling
US Dollar	1.00	73.45	74.05
Euro	1.00	103.42	104.27
Pound Sterling	1.00	117.62	118.58
Swiss Franc	1.00	85.79	86.49
Australian Dollar	1.00	77.88	78.52
Canadian Dollar	1.00	74.34	74.95
Singapore Dollar	1.00	60.82	61.31
Japanese Yen	10.00	9.51	9.58
Chinese Renminbi (Yuan)	1.00	11.49	11.59
Saudi Arabian Riyal	1.00	19.58	19.74
Qatari Riyal	1.00	20.17	20.33
Thai Bhat	1.00	2.45	2.47
UAE Dirham	1.00	19.99	20.16
Malaysian Ringgit	1.00	24.65	24.85

BEAUTFUL

Show stealing

 

 
Since the CA elections, each government has been formed over shifting issues, and each government has failed over these issues—anti-India-pro-India, holy-unholy alliance, chicken or egg controversy.   However, some issues have remained constant: While the anti-Maoists always raise the issue of Maoist dishonesty over PLA integration and the broader peace process—an issue over which they prevented the Maoists from coming to power—the Maoists themselves, even while suspecting the non-Maoists, have shifted their goal posts from revolt to peace and constitution in the throes of their own intra-party dialectic.  Despite some salutary effect of this shift in the Maoist position on the public at large, it has had little impact on the Congress and a section of the UML.  And now that Khanal is out of government, he, too, has forgotten all about left solidarity and begun to sound like Oli and has already wished Bhattarai bad luck.  In the meantime, the Madhesi leaders, after tearing each other apart and splitting or looking up to the Congress and now to the Maoists for the fulfillment of their demands, have finally overcome their confusion and hang-ups, and joined the Maoists in government formation.
  
In all this confusion and back-and-forth over the last three years, the Maoist position has constantly evolved.  Can the same be said of the anti-Maoists?  For example, the Armageddon that the self-appointed guardians of Nepal’s democracy had foretold after Khanal government’s so-called Left Alliance, never materialised.  Instead, we have Baburam Bhattarai trying his best to settle in and steer the process forward despite
a foreseen hurdle from his party hardliners.  But the majority government must turn into consensus political formation for Bhattarai to succeed.  And the Congress and the UML must join hands in order to A. rescue themselves from their own confusion and future doom and B. help Bhattarai and Dahal wrestle with their own hardliners so that Nepal can have a future as a country and so they can have a future as political parties.
 
But it appears that the Nepali political scene has turned from hopelessness and suspicion into fear of success.  And this fear of success has afflicted both the Maoists and the non-Maoists in different ways: Suffering from the martyr’s syndrome and steeped in the language of fire and brimstone, Maoist hardliners fear that, alas, they may not have to die for the cause and that, by living, they may have to deal with the capitalist world and its technology of freedom and prosperity—its iPads and iPhones rather than the grass bread in the jungle.   Secondly, they fear that the comrade they vilified so much for his political stance may very well succeed.  How can a man whom they designated as revisionist and pro-India succeed?  They have read about success always stemming from the barrel of the gun based on the theories of the past two centuries; not pragmatism, diplomacy, or by running the state based on original thinking that they can themselves come up with after the deep reading of the past and present in a new dialectic.   They fear that dialectics, after all, is not just something of historical events alone but of theories and philosophies also.
 
Then we have the anti-Maoists.  They have their own fear of success.  They fear that the Maoists, whom they detested so much for so long, have finally got their house in order by taking up the challenge of peace and constitution seriously and, like the success of the insurgency, will deliver peace and constitution under their leadership.  So, Khanal, embittered by his ouster, has begun to sound like his arch rival Oli, and many of his party colleagues—who at heart, are anti-Madhesi— and has begun to oppose what the Madhesis might get as a result of their alliance with the Maoists.  The perfidy of the UML’s anti-Madhesi stance stems from Madhav Kumar Nepal government’s decision to make daura-suruwal and topi Nepal’s national dress.  I mean, what do these people think?  Do they live on some other planet or what?  Or, are they burying their proverbial heads in the sand?  So, UML has reason to fear Dahal and Bhattarai’s success in delivering peace and constitution and rendering its hill chauvinism defunct. The Congress, too, has its own fear of success.  Long held, and justifiably so, as the bulwark of Nepali democracy, it fears the
 
Maoists and Madhesis dethroning them from that high pedestal.  Besides, they fear that the Maoist-Madhesi alliance will forever rob them of their already shrinking Madhesi vote bank.  Both the UML and the Congress suffer from the hubris of the entitled: that they are the only forces ordained to rule Nepal and that only their rule can get the stamp of legitimacy.  Congress had this hubris in the 1990s.  By now, the UML, too, suffers from it after so many stints in the government.
 
Somebody should tell them that times have changed; the ground beneath their feet has shifted.  Old political and cultural verities no longer hold nor will they endear them to Nepal’s divergent people.   Fear of others’ success will not save them from electoral doom in the future.  To remain in currency, they need to update and upgrade themselves. 
 
On the other hand, the Maoists should also know that without the help of Congress and the UML, the constitution will be difficult —even if the peace process finally concludes.  But if the Maoists and the Madhesis play their part well and the Congress and the UML remain hung up on old prejudices and hubris, as goaded by their organic intellectuals, then they will have nobody to blame but themselves if they disappear from the Nepali political scene like the Liberal Party in Britain.  In a post-Congress-UML Nepal, the Maoists will become the party based on economic issues and a new party will emerge based on ethnic and cultural issues with economic conservatism.  In any event, if not totally wiped out, the UML and the Congress will have to sit in permanent opposition. 
 
It is clear by now that the top leaders of these parties, unable to form a consensus for a variety of reasons, will not deliver either the peace process or a complex constitution that satisfies most Nepalis.  Too many big egos, too many petty ambitions, too many outdated mental habits—and dearth of vision for a just and prosperous Nepal.  This is why, it is the Central Committee folks of the Congress and the UML who have to step up to the plate to press their leadership to forge consensus with the Maoists and Madhesis on peace and constitution.  They need to wake up, stand up and break ranks if necessary, and come together for the common cause.  Don’t let the upstarts steal the show.have remained constant: While the anti-Maoists always raise the issue of Maoist dishonesty over PLA integration and the broader peace process—an issue over which they prevented the Maoists from coming to power— the Maoists themselves, even while suspecting the non-Maoists, have shifted their goal posts from revolt to peace and constitution in the
throes of their own intra-party dialectic.  Despite some salutary effect of this shift in the Maoist position on the public at large, it has had little impact on the Congress and a section of the UML.  And now that Khanal is out of government, he, too, has forgotten all about left solidarity and begun to sound like Oli and has already wished Bhattarai bad luck.  In the meantime, the Madhesi leaders, after tearing each other apart and splitting or looking up to the Congress and now to the Maoists for the fulfillment of their demands, have finally overcome their confusion and hang-ups, and joined the Maoists in government formation.
 
In all this confusion and back-and-forth over the last three years, the Maoist position has constantly evolved.  Can the same be said of the anti-Maoists?  For example, the Armageddon that the self-appointed guardians of Nepal’s democracy had foretold after Khanal government’s so-called Left Alliance, never materialised. 
 
Instead, we have Baburam Bhattarai trying his best to settle in and steer the process forward despite
a foreseen hurdle from his party hardliners.  But the majority government must turn into consensus political formation for Bhattarai to succeed.  And the Congress and the UML must join hands in order to A. rescue themselves from their own confusion and future doom and B. help Bhattarai and Dahal wrestle with their own hardliners so that Nepal can have a future as a country and so they can have a future as political parties.
 
But it appears that the Nepali political scene has turned from hopelessness and suspicion into fear of success.  And this fear of success has afflicted both the Maoists and the non-Maoists in different ways: Suffering from the martyr’s syndrome and steeped in the language of fire and brimstone, Maoist hardliners fear that, alas, they may not have to die for the cause and that, by living, they may have to deal with the capitalist world and its technology of freedom and prosperity—its iPads and iPhones rather than the grass bread in the jungle.   Secondly, they fear that the comrade they vilified so much for his political stance may very well succeed.  How can a man whom they designated as revisionist and pro-India succeed?  They have read about success always stemming from the barrel of the gun based on the theories of the past two centuries; not pragmatism, diplomacy, or by running the state based on original thinking that they can themselves come up with after the deep reading of the past and present in a new dialectic.   They fear that dialectics, after all, is not just something of historical events alone but of theories and philosophies also.
 
Then we have the anti-Maoists.  They have their own fear of success.  They fear that the Maoists, whom they detested so much for so long, have finally got their house in order by taking up the challenge of peace and constitution seriously and, like the success of the insurgency, will deliver peace and constitution under their leadership.  So, Khanal, embittered by his ouster, has begun to sound like his arch rival Oli, and many of his party colleagues—who at heart, are anti-Madhesi— and has begun to oppose what the Madhesis might get as a result of their alliance with the Maoists.  The perfidy of the UML’s anti-Madhesi stance stems from Madhav Kumar Nepal government’s decision to make daura-suruwal and topi Nepal’s national dress.  I mean, what do these people think?  Do they live on some other planet or what?  Or, are they burying their proverbial heads in the sand?  So, UML has reason to fear Dahal and Bhattarai’s success in delivering peace and constitution and rendering its hill chauvinism defunct.
 
The Congress, too, has its own fear of success.  Long held, and justifiably so, as the bulwark of Nepali democracy, it fears the
 
Maoists and Madhesis dethroning them from that high pedestal.  Besides, they fear that the Maoist-Madhesi alliance will forever rob them of their already shrinking Madhesi vote bank.  Both the UML and the Congress suffer from the hubris of the entitled: that they are the only forces ordained to rule Nepal and that only their rule can get the stamp of legitimacy.  Congress had this hubris in the 1990s.  By now, the UML, too, suffers from it after so many stints in the government.
 
Somebody should tell them that times have changed; the ground beneath their feet has shifted.  Old political and cultural verities no longer hold nor will they endear them to Nepal’s divergent people.   Fear of others’ success will not save them from electoral doom in the future.  To remain in currency, they need to update and upgrade themselves. 
 
On the other hand, the Maoists should also know that without the help of Congress and the UML, the constitution will be difficult —even if the peace process finally concludes.  But if the Maoists and the
 
Madhesis play their part well and the Congress and the UML remain hung up on old prejudices and hubris, as goaded by their organic intellectuals, then they will have nobody to blame but themselves if they disappear from the Nepali political scene like the Liberal Party in Britain.  In a post-Congress-UML Nepal, the Maoists will become the party based on economic issues and a new party will emerge based on ethnic and cultural issues with economic conservatism.  In any event, if not totally wiped out, the UML and the Congress will have to sit in permanent opposition. 
 
It is clear by now that the top leaders of these parties, unable to form a consensus
for a variety of reasons, will not deliver either the peace process or a complex constitution that satisfies most Nepalis.  Too many big egos, too many petty ambitions, too many outdated mental habits—and dearth of vision for a just and prosperous Nepal.  This is

why, it is the Central Committee folks of the Congress and the UML who have to step up to the plate to press their leadership to forge consensus with the Maoists and Madhesis on peace and constitution.  They need to wake up, stand up and break ranks if necessary, and come together for the common cause.  Don’t let the upstarts steal the show.

Cops act tough against substandard food

Agrawal, the owner of Kanhaiya Ghee Packaging Industry and issued arrest warrants against Narendra Maskey, the owner of Corner Taja Gudpak Bhandar for selling substandard sweets

.

 

 
KATHMANDU, SEP 07 - It seems the government has finally woken up after recent revelations that sweet manufacturers were using substandard materials and preparing sweets in unhygeinic conditions.
 
On Wednesday, police arrested Yog Prasad Agrawal, the owner of Kanhaiya Ghee Packaging Industry, for selling adulterated ghee in the market and also issued arrest warrants against Narendra Maskey, the owner of Corner Taja Gudpak Bhandar, and owners of Shri Krishna Gudpak Bhandar and Anmol Catering and Sweets, for selling substandard sweets, Superintendent of Police Kedar Rijal said.
 
According to the Director General of the Department of Food Technology and Quality Control, Jivan Prabha Lama, a government lab report has revealed that Kanhaiya Ghee had zero percent original fat and that the company was found to have been using animal fat.
 
Sources said the company may have been using fat wastage of pork and water buffalo, which is available at throwaway prices in Kathmandu's meat market.
 
The offenders will be tried under the Black Marketing Act 1975, which provisions one to two years of prison term or Rs 5,000 to 10,000 in fine or both.
 
"Since these cases have been registered at the District Administration Office, we have no other option but to go through the Black Marketing Act," said Laxmi Prasad Dhakal, the Chief District Officer of Kathmandu.
The police crackdown follows a strong directive from the Finance and Labour Relations Committee (FLRC) and increased concern from all quarters in view of the upcoming festivals like Dashain and Tihar. The parliamentary panel, which had summoned government officials to discuss the issue, directed authorities to continue market inspections throughout the year.
 
Chandra Ghimire, officiating secretary at the Ministry of Commerce and Supplies, said the ministry has been facing problems as they lack the required manpower and funds to control illegal activities in the market.
"We need at least a semi-judicial legal authority to take immediate action," he said.
 
Following the meeting, the committee directed the officials to submit a detailed report on the places
inspected, the directives issued and details of action taken.
 
The committee also directed the government to provide the needed resources, additional security personnel and manpower to conduct effective market monitoring.
 
Keeping in view the black marketing of air and bus tickets during the festivals, the committee directed the government to carry out inspections in this sector too.

According to the Kathmandu CDO, the Kathmandu District Administration Office has formed five units to look over five sectors--food, petroleum products, meat items, medicine and weighing standards. Dhakal said the units will keep an eye on the market up to mid-October in the first phase of the plan.

picture itself said

Picture itself said. no word we had to say

“Dar Khane Din”

Teej – The Festival And The History:


Teej is a fasting festival for Hindu women of some parts of India and Nepal. It takes place in August or early September. It is celebrated for marital bliss, well-being of spouse and children and purification of own body and soul. The festival is a three-day-long celebration that combines sumptuous feasts as well as rigid fasting.
Generally falling on the Hindu month of Shravan (August), it also celebrates the arrival of monsoon after a season of oppressive heat. “Teej” is a small red insect that comes out of the soil during rains.

In Nepal, the first day of Teej is called the “Dar Khane Din”. On this day the women, both married and unmarried, mainly of Khas ethnicity, assemble at one place, in their finest attires and start dancing and singing devotional songs. Admists all this, the grand feast takes place. The jollity often goes on till midnight, after which the 24 – hour fast starts.

The second day is the fasting day. Some women live without a morsel of food and drops of water while others take liquid and fruit. On this day, they gaily dress and visit a nearby Shiva temple singing and dancing on the way. The Pashupatinath temple gets the highest number of devotees. At the Shiva temple, women circumambulate the Lingam, the symbol of the lord, offering flowers, sweets and coins. The main puja (religious ceremony) takes place with offerings of flowers, fruits etc made to Shiva and Parbati, beseeching teej is so hot their blessing upon the husband and family. The important part of the puja is the oil lamp which should be alight throughout the night for it is bad omen if it dies away.

The third day of the festival is Rishi Panchami. After the completion of the previous day’s puja, women pay homage to various deities and bathe with red mud found on the roots of the sacred datiwan bush, along with its leaves. This act of purification is the final ritual of Teej, after which women are considered absolved from all sins. The recent years have witnessed alteration in the rituals, especially concerning the severity, but its essence remains the same.

Teej is being celebrated just before one day of Ganesh Chaturthi. Married women do 24 hours nirjala fasting (without water or fruit) for the wellness of their spouse and married life.

Teej Dress:
Generally women wear red saree, bangles and green Pote (a garland made of tiny beads). The following models from thikthak.com are depicting the Teej Dress.





Now-a-days, its dar khane din being one of the famous festivals for the unmarried and married woman.dar khane din is celebrating one and two months before teej festivals. mostly the dar khane din is celebrating in different party palace taking per person Rs1000/-.

Teeja ko lahar aayo bari laaye

few videos of TEEJ

Teej videos

 

Short Holy Description about Nepal festival

Nepal Festivals

Nepal is the ? Land of Festivals? with at least one part of the kingdom celebrating a festival every day of the year. Festivals may be linked with the remembrance of the departed soul, to herald a different season, to mark the beginning or end of the agricultural cycle, to mark national events, or for family celebrations. On a festival day the Nepalese take their ritual bath, worship different gods and goddesses, visit the temple, observe fasting and undertake feasting. The most important aspect of Nepalese culture is the religious harmony and understanding prevailing among the Hindus and Buddhists.

Losar (Tibetan New Year):

Held in February, Swayambhunath, Jawlakhel and highland communities
The rich cultural heritage of Nepal is best expressed in the many large and small festivals that occur throughout the year. Though the Nepalese have diverse beliefs and ethnic background, all unite in the celebration of the year's major festivals. There are many kinds of festivals: some honor certain Hindu and Buddhist gods or goddesses, some recreate important events from ancient mythology and epic literature, some herald the seasons or mark important times in the agricultural calendar, and others propitiate the minor deities that populated the spirit world of the country.
Festivals such as Dashain and Tihar are of national significance; some such as Bisket or Red Machhendranath Jatra, belong to the traditions of the old Valley towns; and still others, such as Mani Rimdu, are celebrated only in particular countryside community. It has been said that in Nepal, "every other building is a temple and every other day is a festival & quot; Whatever time one visits Nepal, there is certain to be a colorful and rewarding festive experience.
The annual dates for the festivals were fixed long ago on specific days of the ancient lunar calendar. Obviously these do not coincide with the solar calendar currently used in Nepal, nor with Gregorian calendar. Calendars are printed each spring at the beginning of the Nepalese year which show all three dates - the lunar, the Nepalese and Gregorian. The Nepalis skip nimbly from one to the next while Westerns flounder in confusion.
Thus, unless one is a learned astrologer, possessed of mathematical genius, there is no way to foretell the exact date for next year's festivals.

The Nepalese Calendars:

The calendar question, in Nepal, is a little complex. Indeed, in addition to the Western (Gregorian) calendar, which is merely tolerated, there are four different 'time computers'.
a) The official calendar, mandatory in all public acts and correspondence. It is called "Vikram Sambat Era" comes from the name of Vikramaditya, which started on Feb. 23re, 57 B.C. But the year begins in Mid-April.
b) The Newar community, in Kathmandu Valley in particular, are traditionally and sentimentally attached to their own calendar which is, paradoxically, called 'Nepal Era'. This Nepal Era started in 879-880 A.D. The year begins on the festival called Tihar that takes place on the new moon night of the month of Kartik (Oct./Nov.).
c) The third calendar is the 'Sakya Era', which began in 77-78 A.D. under King Raja Nanda Deva, a descendant of King Amsuvarma, the founder of the Licchavi dynasty. This new era is said to have been introduced in commemoration of Nanda Deva's access to the throne.

The Nepalese New Year's Day:

On this day a popular festival takes place in the 3 rd city of Kathmandu valley Bhaktapur, where a gigantic pole installed with two long flags hanged on the top will be laid down (rooted out) in a great pomp and show. This will last for a week, many chariots festivals of Gods and Goddesses will be celebrated with open joys and cheers.

Red Machhendranath Jatra (April)

This festival is the biggest socio-culture event of Patan. It begins with the chariot journeys of the most widely venerated deity of the Nepal valley, who resides in his twin shrines at Patan and Bungamati. His popular name is Bunga Deo, but non Newars call him also by the name of Red Machhendranath. The wheeled chariot is prepared at Pulchowk and pulled through the town of Patan in several stages until several month later it reaches Jawalakhel for the final celebration of this festival called the Bhoto ekhaune. The two Machhendranath of Patan and Kathmandu form part of same cult of Avalokiteswara in the Mahayan religion.

Buddha Jayanti (May)

This day which falls on the full moon of the month of Baisakh is celebrated to commemorate the birth attainment of enlightenment and the death of Gautam Buddha, the founder preacher of Buddhism, more that 2500 years ago. Prayers are sung and worship is offered by the Buddhists in leading Buddhist shrines throughout the country including Lumbini in the Rupandehi district, which is the birth place of Buddha. There is a great fare held at Lumbini on this day.

Janai Purnima (Rakchshya Bandhan) (August)

The full moon of the month of Shrawan, the day when this festival is observed is considered sacred all over Nepal and is celebrated in different manner by various groups of people of Nepal. However, the most widely accepted mode of celebration is that on this day all the twice-born caster take ritual bath and they change their sacred thread. Everyone gets strings of thread on his wrist from the Brahmans as a protective mark for the whole year. This day is also held sacred for bathing in Gosainkunda. One can also see a pageantry of the Jhankris attired in their traditional costume as they come to bathe at Kumbheshwor at Patan. These Jhankris also visit the temple of Kailinchowk Bhagwati in Dolkhas district where they go to bet for their healing powers as they are the raditional healers of the Nepalese villages.

Gai Jatra (The cow festival) (August)

In this festival teen-aged boys addressed up as cows, parade the streets of the town. This costume springs from the belief that cows help the members of the family who died within that year to travel to heaven smoothly. Some are also dressed up as an ascetic or a fool for achieving the same objective for their dead family members. Groups of mimics improvise short satirical enactment on the current social scenes of the town for the entertainment of the public. The week beginning from Janai Purnima actually unfolds a season of many good religious and cultural activities.

The Buddhist monasteries open their gates to the visitors to view their bronze sculptures and collection of paintings for a week.At Patan, one observes the festival of Mataya at this time. The festivity of Gai Jatra itself lasts for a week enlivened by the performance of dance and drama in the different localities of the town. The spirit of the old festival is being increasingly adapted by cultural centres, newspaper and magazines to fling humour and satire on the Nepalese Social and Political life.

Krishnaastami (September)

The day is celebrated as the birth anniversary of Krishna, one of the incarnations of Vishnu. Religious fast is observed and Krishna's temple visited by the devotees on this day. A procession goes around the town displaying the pictures of Lord Krishna, a practice which was started in the recent years by a social organisation called the Sanatan Dharma Sewa Samiti.

Teej (September)

This is a festival for the ladies. On this day the Nepalese women go to Shiva temple in colourful dresses to worship Shiva. In Kathmandu Valley they go to Pashupatinath and then worship Shiva (Hindu God of Destruction) and whatever they wish that will by fulfilled.

Indra Jatra (September)

It is truly the national festival of Nepal. Every Nepali is stirred by the prospects of the joy that this festival is supposed to bring with it. The change of mood is also induced psychologically by the turn of autumn season after a long spell of monsoon, introducing clear and brilliant days, an azure blue sky and a green carpet of fields, the climate is also just ideal at this time, it is neither being too cold nor too warm. The Nepalese cherish their Dashain as time for eating well and dressing well. Each house also sets up a shrine to worship the Goddess at this time. Barley seeds are planted on the first day in every household and nurtured for nine days. During this period Goddess Durga Bhawani is worshipped and offered a lot of blood sacrifices. Buffaloes, goats, chickens and ducks are killed by the thousands at the temples at military posts and in every household. One of the main centre that witnesses the animal sacrifice in a large scale at this time is the Hanuman Dhoka palace on the night of the eighth day and morning of the ninth. On the concluding day of the festival called the Tika, the elders of the family give Tika to their junior members and to other relatives who may also come to seek their blessings. The fresh shoots of the barley are also given. Family feasting and feting of guests is a common practice at this time.

Ghatasthapana - Bada Dashain (Vijaya Dashami) (September - October)

It is truly the national festival of Nepal. Every Nepali is stirred by the prospects of the joy that this festival is supposed to bring with it. The change of mood is also induced psychologically by the turn of autumn season after a long spell of monsoon, introducing clear and brilliant days, an azure blue sky and a green carpet of fields, the climate is also just ideal at this time, it is neither being too cold nor too warm. The Nepalese cherish their Dashain as time for eating well and dressing well. Each house also sets up a shrine to worship the Goddess at this time. Barley seeds are planted on the first day in every household and nurtured for nine days. During this period Goddess Durga Bhawani is worshipped and offered a lot of blood sacrifices. Buffaloes, goats, chickens and ducks are killed by the thousands at the temples at military posts and in every household. One of the main centre that witnesses the animal sacrifice in a large scale at this time is the Hanuman Dhoka palace on the night of the eighth day and morning of the ninth. On the concluding day of the festival called the Tika, the elders of the family give Tika to their junior members and to other relatives who may also come to seek their blessings. The fresh shoots of the barley are also given. Family feasting and feting of guests is a common practice at this time.

Tihar (October - November)

It lasts for five days and is marked by worship to different animals such as crow, the dog and the cow, five various days. The most important day is Laxmi Puja. The most endearing sight of this festival is presented by the illumination of the entire town with rows of tiny flickering lamps on Laxmi Puja. In the evening of this day, the Goddess of Wealth, Laxmi is worshipped at every household and it is in her welcome that myriad of lamps are burnt. On the fifth day sisters show their affection towards their brothers with a puja and feed them with delectable food. They pray for their brothers long life to Yama, the Hindu God of death.
For one Year after the death, the soul of the dead wanders around awaiting entrance to the under world and it is the inescapable duty of living relatives to provide it with substance, comfort and peace once or twice each year and Bala Chaturdasi is one of them. The relatives pay homage to Pashupatinath and offer grains while taking a round of the temple.

Shree Panch Prithwi Jayanti (January)

The day is celebrated as the birth anniversary of the great conqueror of Nepal, the first Shah King of United Nepal. The great festivity celebrates particularly around the bronze life size statue of the great monarch in front of the magnificent unique Lion Palace'Singha Durbar' in Kathmandu. On that day a large procession in its front with a big life size photo of the king in a well-decorated chariot starts from Basantapur in the ancient Royal Palace square and ends in front of Lion Palace. On the same day evening, the ritual bath of White Machhendra takes place at Kel Tole, Kathmandu.

Magh Sankranti (January)

A Sankranti signifies the first day of any month in the Nepali calendar year. The first day of the month of Magh, which falls in January is sacred day in Nepal, because the sun, on this day, is believed to be astrological in a good position. It starts onits northward Journey in its heavenly course on this day, thus announcing the commencement of the Uttarayana. In the Nepalese belief this day marks the division of the Winter and Summer Solstice. Bathing in rivers is prescribed from this day, especially at the river onfluence and feasting with rich foods of special preparation is common in the family

Madhav Narayan Mela (January)

A religious procession of the devotees fasting for a month ago with a silver statue of Lord Vishnu to Aryaghat, Pashupati, Deopatan, Kathmandu. Thousands of people get together there to take holy bath in the Bagmati river at the time of the submergence of that statue of Lord Vishnu in the Bagmati.

Basanta Panchami (January)

On this day Nepalese people bid farewell to the winter season and look forward to welcome the spring season. Most of the people of Nepal worship Goddess of learning called 'SARASWATI'. The people of Kathmandu valley go to a little shrine near Swayambhunath to worship this Goddess.

Maha Shivaratri (February)

This is the most famous and celebrated festival of Nepal which attracts large crowds from far flung places both in India & Nepal. The festival is consecrated in honour of Shiva. It is observed by bathing and holding of a religious fast. All Shiva shrines become the places of visit for 'Darshan', but the greatest attraction of all is held by the temple of Pashupatinath in Kathmandu. One gets to see many thousands of Hindu devotees coming to visit the temple of Pashupati. Among them are a large number of Sadhus and Naked ascetics. Many people like to keep awake for the whole night keeping vigilance over an oil lamp burnt to please Shiva. Children are seen keeping awake similarly over a bonfire in many localities. In the afternoon an official function is held to celebrate this festival at Tundikhel. The Royal Nepal Army organises a show in which series of gun fire are sounded. The ceremony is witnessed by His Majesty the King.

Happy Holi (March)

The ancient Hindu festival of Holi falls on late February or on early March. Allegedly named after the mythical demoness Holika, it is a day when the feast of colours is celebrated. The festival is of a week. However it's only the last day that is observed by all with colours. Phagu is another name for Holi where Phagu means the sacred red powder and Pune is the full moon day, on which the festival ends. People can be seen wandering through the streets either on foot or on some vehicle, with a variety of colours smeared over them.
Families and friends get together and celebrate the occasion with a lot of merry making. This spring time celebration is also an outburst of youthful exuberance in which throwing colours and water bolloons (lolas) on passer- by is acceptable.
But, the Indian community, that is, the Marwari class who have settled down in Nepal for centuries and the people of Terai celebrate it a day later with more pomp and ceremony.
The days prior to the last don't have a lot happening except, the installation of the ceremonial pole called "chir', on the first day. It's a bamboo pole, fringed with strips of cloth representing good luck charms. It is said to symbolize the tree on which lord Krishna hung the milkmaids' garments while they were bathing, unseen as they thought, in the Jamuna river of northern India. As the pole is put up in the street at Basantapur, the festivities and worship commences for the week. At the end of which its taken to a bonfire.
The myth following Holi, reveals that a fiend named Holika together with her brother, an atheist king by the name of Hiranyakasyapu conspired ways to kill his son Pralhad because Pralhad was an ardent devotee of Lord Vishnu. But their attempts always failed for Lord Vishnu protects those who love him. Finally, Holika who having received a blessing from Lord Bramha to be immune to fire, jumped in with Pralhad. But Brahma's blessing could only be used for good purposes and so Holika was consumed by the fire where as Pralhad was saved by the grace of the Gods. Thus, Holi is said to be celebrated to rejoice Holika's extermination and the traditional bonfires are believed to commemorate her death.
According to another story, from the Puranas and the Bhagvat, Kansa sent a female demon named Putna to kill his nephew Lord Krishna. Taking the form of a nurse Putna went to Brindaban where the child Lord Krishna was growing up and tried to feed Him her poisonous milk but the attempt backfired and she was killed. Her body was burnt on the night of Holi. So some consider Holi, the festival of fire also.Holi for everyone is a time for fun and frolic. A day when one forgets the worldly anxieties and just enjoys the finer things in life.

Ghoda Jatra (March)

The festival has two sides of its celebration. Its cultural side involves the Newars of Kathmandu, who celebrates it for several days, The idols of the Gods of many localities are taken in a procession in their area in portable chariots. Every households will be feasting at this time. A demon called 'Gurumapa' is also propitiated at Tundikhel. The other \aspects of the festival is provided by the function organised by the Royal Nepalese Army at Tundikhel in the afternoon of the main day. Horse race and acrobatic shows are presented at this time in which His Majesty the King will be present. A meeting of Lumari, Bhadrakali, Kankeshori and Bhairab at Asan on the second day of the main celebration is another highlight of the festival.

Seto Machhendranath Jatra (March)

On this day a popular festival held in honour of the white Machendranath, who is actually the Padmapani Lokeswara, whose permanent shrine is situated at Matsyendra Bahal in Kel Tole in the middle of the bazaar in Kathmandu. A huge chariot of wood supported on four large wheels and carrying tall spire covered with green foliage is made ready for receiving the image of the divinity on this occasion and for dragging in the old town. There is such a spontaneous and heavy turnout of the devotees to pay homage to this God, who is also said to be the 'Embodiment of Compassion' at this time.

Ram Nawami (March)

This day celebrates the birth of Rama, one of the incarnation of Vishnu, a prominent Hindu God. Religious fast is observed and worship is offered to Rama. A special celebration takes place at Janakpur temple of Rama and Janaki on this day.

Mother's Day

"Mother's Day": This religious festival is known as Matatirtha Aunsi. We see mother's face on this ritual day. It is a special occasion for greeting and paying respect to all mothers by offering a lot of gifts like fruits, cookies, etc. those who have missed their maternal parents are obliged to take a holy bath at Matatirtha Sthan in fond memory of the departed souls.

Gunlaa

This is a special Buddhist festival lasting for one month. It lies between the bright half of Shrawan and the dark half of Bhadra. They call it the "Holy Buddhist Month" rather. Kathmandu, Patan, Bhaktapur, Swoyamvu and Adinath are the focal points of grand worship this occasion. Public rituals including classical band music and signing of hymns take place early in the morning throughout the entire month. The display of divine images, particularly the ones of the Dipankar Buddha, is displayed in all the 'bahals' of the Valley. Gunla is precisely the sacred month of the Newar Buddhist, a time of special prayer and worship exercises.
The month includes events like Pancha Daan ? the Five Offerings rite, Bahi Dyo Boyegu ? the Exhibition of the Gods, and Mata-Yaa. Unrelated festivals occur throughout the month as well. It is a month of light field work while significantly many of the pujas require extremely long walks. The Great Stupa of Swayambhunath, illuminated every night this month, is the major center of daily worship for Kathmandu Newars. Patan Buddhists journey to Chobahal and its Adinath Lokeshwor Temple. Devotees begin walking from the city around 2-3:00 a.m., many leaving small oil lamps on the trails and roads to either hill. Women at home fashion votive images from rice flour as well as alluvial black clay each morning, accumulating them throughout the month.
First week it's Namo Buddha, past Dhulikhel, second week Sankhu's Khadgayogini Temple (many also detour to Champak Narayan Temple on return), third week Swayambhunath walk, done on the full-moon light (though some folks ride buses to and fro), the other hikes are all on Wednesdays. On the 8th day of the bright moon Patan Buddhists hold the Panch Daan rites, reenacting the days when monks lived solely off the alms of the people. In important bahals in the morning, the Golden Temple (Hiranya-Barna Mahabihar) for one, a high-priest in ceremonials grab asset to receive the Five Offerings ? unhusked rice, polished rice, lentil seeds, wheat and salt. From the 12the day of the bright moon the Exhibition of the Godly statues begins. Buddhists bihars in Patan, Bhaktapur and the central part of old Kathmandu display their various religious treasures. These may be bronze images, old Buddhas (some wooden), thangkas, gifts from the faithful (including the clothes they intend to wear in Heaven) and painted narratives scrolls.
The latter are mounted on the walls of the bahal and are good specimens of a little-known art form. The best in Patan are found at Guita Bahal, in the eastern quarter, while in Kathmandu two festivals stories are subjects ? at Itum Bahal it's the Guru Mapa tale and at Thamels' Thabahil it's the saga of Chakandyo. The exhibition runs through the second day of the dark moon. In Kathmandu, Kathesimbhu (Shreegha) and the bahals on the Kumari's Mata-Ya route are the most interesting. In Patan the Golden Temple's collection is the easiest to view, but many bahals hold exhibitions and it can be quite a walk of discovery searching them out. On the 13th day of the dark moon Kathmandu Buddhists stage their own Panch Daan, decorating bahals with Buddha portraits and adoring stupas. Sometimes the ceremonials are very elaborately staged and even include khat processions to and from Swayambhunath. On the last morning of Gunla Newar women gather up all their homemade votive images and ritually immerse them in the sacred river. The following day group of devotees come to Swayambhunath Hill for an all-day picnic.

Lhosar (Tibetan New Year)

LHOSAR marks the Happy and Prosperous New Year for all Tibetans (refugees or not) and Bhotia individuals living in Nepal. It is celebrated by the Sherpas, Tamangs, and some Lhasa-Newars comprising the Dhakhwas of Patan and the Tuladhars of Kathmandu as well. The surname of 'Lama' applies to both the Tamangs and the Sherpas as a common factor. Thus the overall faith in general practiced by those special-ethnic communities is known as 'Lamaism.' It is a high time for feasting, dressing-up, calling on relatives, visiting companions and dancing to the enchantment of some fervent music. The charming occasion signals the unofficial end of the off-season trades and commercial trips too, as it is traditional to be home for Lhosar. It would be disgusting and against the 'Dharma' or religion for any of them to miss Lhosar.
Lamas and monks in the 'gompas' (Mahayan Buddhist monasteries) perform a week-long Mahankal Puja (worship ceremony) first, an exercise so designed to eliminate all the accumulated defilements of the preceding year. Two days before the new moon from about one's clock in the afternoon, costumed monks at Swayamvu Stupa (a recognized WORLD HERITAGE SITE) carry out a large idol representing the old year and tote it through the Great Stupa complex and further down around the back to the 'saddle' existing between the two knolls of Swayamvu Hill which is sometimes called the Bajra Hill (Dorji Ri) also. There the head Lama whose authentic title goes 'Rimpoche' fatherly conducts the rites accompanied by intermittent drumming and horn-blowing by monks all along the ridge. At the conclusion this peculiar idol is set ablaze. The procession returns to the Great Stupa and performs a supplementary rite yet right before the 'gompa' namely KARMA-RAJ which virtually ends with the mass hurling of barley-flour known as 'champaa'.
Lhosar's ceremonies and celebrations appear private and domestic for the next several days until the bright morning of the fourth day. The big crowds of colorfully robed and ornamented hill citizens gather at Boudha Stupa (a recognized WORLD HERITATE SITE)- the largest shrine of Asia. Tenish a hearty procession of monks escorts an image of the Dalai Lama around and up onto the first level of the Great Stupa. He as the Living Buddha is the Religious Head and the Spiritual Leader of the Tibetan Buddhist community. The phrase of Dalai Lama in the Mongolian language signifies 'Ocean of Wisdom.' The present one living in exile is virtually the fourteenth incarnation and His literal Tibetan name goes Tenzing Gyatso ? one of the winners of the International Peace Award. At the Stupa various persons pay ritual homage for the next half hour or so. The glamorous ceremony concludes with the blast of long trumpets and of course the hurling of 'champaa.' Lhosar is indeed the best opportunity to view Himalayan Buddhist peoples in a great m?lange of primitive and civilized splendor. The Sherpa homelands of Helambu, a location four day trek north of Boudha bazaar, and Solu Khumbu of east Nepal in particular lying adjacent to Mount Everest are pure sceneries of much public merry-making during Lhosar including both religious and folk dances which unanimously contribute to the typical aspects of the 'Shangri-La'!

CALENDAR OF FESTIVALS, EVENTS & ACTIVITIES
DATE	EVENTS	PLACE	DESCRIPTION	ORGANISATION/CONT.ADD	REMARKS
July 5 Sunday	Harisayani Ekadasi Brata	All over the Kingdom	Two Ekadashies in a month. Out of 24 Ekadashies - this is holiest. The first day of Lord Vishnu's slumber in King Bali's Palace. Lord Vishnu would awake after four months. Tulsi saplings are planted and worshipped.
July 9 Thursday	Guru Purnima - Preceptors' Day	All over the Kingdom.	Teachers are honoured with gifts of sweets and flowers and artists and artisans bless their tools of trade and rest them for the day.
July 13 Monday	Bhanu Jayanti	All over the Kingdom	Celebration of the Birthday of the first poet of Nepalese literature.		Pioneer of modern Nepali language.
July 15-30	Basic Mt. Training	Manang	15 Fifteen local students take part	NMA
July 17 Friday	Shrawan Sankranti & Kandarak Puja	All over the Kingdom.	1st day of the fourth month of Nep. Vikram Era. Marks the beginning of the new Fiscal Year. Climax of the rainy season. People suffering from skin deseases believe to get rid of it by throwing fire torches at night. Kandarak (the Night God) is worshipped
July 21 Tuesday	Ganta karan Gathamanga	KTM	Local boys of the city erect a busy shed at every cross-road and ask for contribution from the passers-by.		Traditional last day of rice transplanting, celebrate the death of demon call Ghanta -Karna or Bell -ears.
July 28 Tuesday	Nagpanchami	All over the Kingdom	An important festival to worship serpents and paste picture snake God at the door of every house in Nepal with the belief that this will help prevent the entry of evils into the house.
July 28 Tuesday	Snake Painting Competition	Nagdaha & Taudaha, KTM	School painting exhibition of snakes & serpents in view of conservation of reptiles & its habitats. The exhibition will be held in Nagdaha, a legendry abode of snake god .	IUCN	Programme to be confirmed.
July 29 Wednesday	Cargo Day	KTM	Cargo day celebaration with different activities	CAAN
July - Aug	Gunla	KTM / Swayambhu	Traditional musical procession every early morning around Swayambhu Stupa.	Month long programme.	Ethnic Festival
August 8 Saturday	Gun Pooni	KTM Valley	Newari community cook a delicious soup made of nine different kinds of beans, called 'Kwati' .		Ethnic Festival
August 8 Saturday	Gai Jatra	All over the Kingdom, esp. KTM valley.	Amost colourful religious procession of cows and people with peculiar head dress painted as figures of cows goes round the market places. Relatives of the deceased of that year send religious groups to join the procession.		The day is also marked as a conventionally free day to point out & criticise the social & political aberations.
August 8 Saturday	Janai Purnima	All over the Kingdom	Brahmins change their holy thread after taking holy dips in a nearby river. A religious Fair in Gosain Kunda -four days walk from Ktm at the altitude of 16000 ft.		Wearing of holy thread round the wrists. Women folk the left, men folk the right wrist. 'Kwanti', a special curry dish eaten on the occasion.
August 9-14,	Sa : Paru - Gayeejatra	Bhaktapur	A unique Cultural merry making week at Bhaktapur		Local Festival
Augsut 14 Friday	Shree Krishna Janmastami	All over the Kingdom	Hindus observe it by remaining awake the whole night performing religious dances and singing in the praise of Lord Krishna.		Night of round Lord Krishna's incarna-tion. Mythological dances are held.
17 Aug-16Sept	Kaligandaki Thakali Cultural Month	Mustang	Month-long religious and cultural activities of Thakali community celebrating Yak race, Horse race, Archery, Traditional games, Handicraft shows, Lama Dance and other musical events.	Mustang VNY'98 Committee (Hari Tulachan)	Month long Thakali Cultural Programme.
August 20 Thursday	Bal Diwas	All over the kingdom	Seminars, meetings, sports, Fair etc. organised in consideration of childrens' wlefare.		Nepal Childrens' Organisation (Bal Mandir) and schools.
August 22 Saturday	Babuko Mukh Herne	All over the Kingdom, esp. KTM valley.	It's a Father's Day. Sons and daughters offer sweetmeat & other gifts to their father.		Local Festival
August 22 Saturday	Gokarne Aunsi	Gokarna, KTM	Special day set apart for the veneration of one's father & offer puja & dip in the holy river in the memory of late father.
August 25 Tuesday	Haritalika Teej Brata	All over the Kingdom, esp. KTM valley. Lord Pashupatinath's temple.	Greatest festival of Hindu Women. Three days long. 1st day eating of delicious food, 2nd day they keep fasting and the 3rd day worship Gods and Goddesses.		Sumptuous feasts followed by tormenting fasts.
August 27 Thursday	Rishi Panchami Brata	All over the Kingdom, esp. KTM valley.	Final day of the Teej, women visit the temples wearing their red wedding attires and gold ornaments.		Hindu women celebrate this festival for a blissful conjugal life. For an unmarried woman, observance of Teej ensures a good, loving and caring husband.
August	Panjran - ( Pancha Daan)	Kathmandu/Bhaktapur	Rice,Paddy,beans,wheat,salt,broom,rope,needle & thread and sugar are offered to Bajracharyas & Shakyas observing the rain retreat.		Buddhist festival of charity, benevolence and magnanimity. Date to be confirmed

  This is the short and sweet description about the july to august month festival celebration. For quick remembrance of calendar of festival, events and activities.

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लौ लिनुस् कुर्सी: माओवादी अध्यक्ष पुष्पकमल दाहाल र उपाध्यक्ष बाबुराम भट्टराई बिहीबार लडाकु समायोजनबारे नयाँ प्रस्ताव सार्वजनिक गर्न पार्टी मुख्यालय पेरिसडाँडामा आयोजित पत्रकार सम्मेलनमा ।


  

 
सत्र सत्र पटकसम्म लड्दा नि नाक भाँच्चेन !... त्यै भ’र ह्वाँलाई नै लडाउनु पर्छ फेरि !

In newari culture eye of Gai Jatra celebrated

 

 

The festival of Gai Jatra has come once again. Gai Jatra, which means cow festival, falls on Aug 14 when the Newar community in Nepal brings out sacred processions in memory of family members deceased in the past year. The celebration originated in the Kathmandu Valley, but today it is observed in all the nooks and crannies of the Himalayan country of Nepal wherever Newars have migrated from the valley for one reason or another after the downfall of Malla rule. Gai Jatra was observed in the medieval period of Nepali history as a way of recording the number of deaths once a year.

 
Early on the day of Gai Jatra, the “dokosan” is brought out from each house where a death has occurred. The “doko” is a basket made of bamboo strips while “san” means cow, thus dokosan symbolizes a calf. Horns made of woven straw are attached to the dokosan on which a painting of a cow’s face is pasted. The doko is wrapped in male or female clothes depending on who has died. A boy wears the doko on his head and leads a procession that goes along the city’s ceremonial route.
 
A tall structure in the shape of a cone made of bamboo and wrapped in cloth and carried by bearers on their shoulders can also be seen in the Gai Jatra procession. This is known as “tahasan” meaning big cow. A photograph of the deceased is affixed at the front. Other participants carry a figure of a bull made of clay on a palanquin.
 
Another part of the Gai Jatra celebration is a parade in which participants dressed like clowns and holding various objects in their hands ridicule public figures. The procession is accompanied by a musical band and is known as “ghentanghisi”.
 
In Bhaktapur, officials known as Sa Pa Mahan stand at Dattatreya Square, Taumadhi Square (where the five-roofed temple is located) and Durbar Square to take a count of the people who have died in the city in the past year.
 
A society’s cultural heritage has, thus, remained a human concern for generations and ages. Analyzing the Gai Jatra event, it can be seen that all the objects and materials used are local and indigenous. The bamboo, straw, string, paintings of cow’s face, skills, ideas and concepts are indigenous. Reflections are to be made
while analyzing the eventualities remaining intangible for many of us. Of all the intangible aspects, the most notable one is how it has been made into a record of deaths.

A state is required to maintain records of the citizens. The Gai Jatra festival is thus part of administration for the government besides being a religious tradition of the people. Synchronization of these two ideas is what makes the festival enjoyable during the nine days its lasts. Let’s hope that “kwati” or soup prepared of nine types of beans which is consumed as the festival’s special food inspires ideas and viewpoints that will strengthen heritage conservation.

Breaking hot news about cigarette taker

चुरोत खानेलाई होइन, बनाउने लाई सरकारले बन्द गर्नु पर्छ

जुन देशमा आधारभुत आबश्यकताहरुको पुरा भएको छैन, जनताको नागरिक हक अधिकारको कुनै निर्क्यौल छैन,
खानको लागी पानी छैन, बिजुलि छैन, आफ्नो सम्पतिको कुनै सुरक्षा छैन, छोटोमा भन्दा जुन देशमा "सम्बिधान" नै बनेको छैन तेस्तो देशमा बिकसित देशमा समेत बहसको बिषय बनेका नियमहरु बनाएर २१सौ सताब्दीको प्रजातन्त्रको अभ्यास गर्न खोज्नु 'बाँदरले Eye Shadow' लगाएर make up गरेको जस्तो मात्र देखिन्छ

जनताको स्वास्थको लागी चिन्ता गर्नु पुँजीबादि देशको सरकार को काम होइन, नेपाल capitalist हो या socialist हो, यो पनि निर्क्यौल छैन तर नियम कानुन हरु ब्यर्थमा बनायिन्छन जस्को कार्यान्वयन गर्न न सरकार सङ्ग पैसा छ न जनसक्ति छ।
सत्य:
१ । चुरोट खानु स्वास्थको लागी नराम्रो हो।
२ । चुरोट, तेस्तै अरु लागु पदार्थ खान पाउनु जनताको अधिकार हो। कुन राम्रो , कुन नराम्रो को ज्ञानहुनु जनताको दायित्व हो, सरकार को होइन।
३ । समाजमा, सार्बजनिक ठाँउमा के गर्नु हुन्छ के गर्नु हुदैन भनेर नियम बनाउनु पर्नु भनेको त्यो समाजको सभ्यताको बेईजत हुनु हो। जनताले आफ्नै सोच , बुद्धि बिबेकले यस्ता मान्यताहरु को पहल हुनु पर्छ।
यस अर्थमा, जनतालाई सिक्षित बनाउन आबश्यक बिध्यालय र अन्य कुराहरु को उपलब्ध गराउनु मात्र सरकारको दायित्व हो।

यो नियमलाई कार्यान्वयन गराउने हो भने, के अब देखि भट्टिमा चुरोट खान नपाउने हो त? काठमाडौ लगाएत अन्य सहरहरुमा चालु Bar, Resturants अनि night clubहरुमा चुरोट खान नपाइने हो त?
सत्य:
१ । कुनै पनि भट्टि, बार, रेस्तुरा अनि डिस्को क्लबको साहुको यो अधिकार हुनु पर्छ कि तेस ठाँउमा चुरोट खान दिने हो या होइन, यो सरकारको काम होइन जब कि सरकारले यस्ता कुरा को उत्पादन अनि बेच बेखनमा कुनै रोक तोक लगाएको छैन!
एउटा साहुले चुरोट खाने दिने भन्न सक्छ अर्को ले smoke free भन्न सक्छ।
२ । सर्ब साधरण जनताको यो अधिकार छ र हुनु पर्छ कि यदि उस्ले चुरोट खादैन भने, चुरोट खाने पाउने ठाँउमा जाने हो या नजाने हो, यस्को निर्णय उस्ले गर्न पाउनु पर्छ।
बिदेशको नक्कल गर्नै भन्दैमा, देसको रास्त्रिय गाना, जनावर, रङ्ग अनि झन्डालाई फेर्ने कुरा मा झगदा गरेर आई्नो अबधि-काल बढाउदै बस्न पल्केका यस्ता नेताहरुले २१सौ सताब्दिको सपना देखाउदै बिस्तारै नेपालिहरु माथि चाहिने र नचाहिने नियम लाददै communist country त बनाउने होइन?
स्मरण रहोस, प्राजातन्त भनेको जे पायो तेहि गर्न पाउनु होइन, तर, यो गर्न पाउछ, यो गर्न पाउदैन भन्ने कुराहरु को असिमित नियम हरु को सङ्कलन हो। प्रजातन्त्रको ठिक तरिकाले ऊपयोग र उपभोग भएन भने यो नै अर्को तानशाही ब्यबस्थाको उदारहण बन्न सक्छ

होस गर्नुहोस:
नेपाल जस्तो हिन्दु रास्त्रमा छिट्टै बलि चढाउन नपाउइने भन्ने नियम बन्दैछ। मान्छेको अधिकार को रखवालि दिन नसक्ने सरकार ले जन्तुको हक अधिकारको कुरालाई अगाडि लेराएर, बिदेशीको नक्कल गरेर, बिदैसका high command लाई फकाएर पैसा भित्र्याउन के मात्र गर्ने हो यस्ता सरकार र नेताहरुको mafia ले?

How to make Chhwela Wala

In the festival of Gai jatra, we can make a chhwela wala and served with relatives, friend. 

Ingredients 500 gms meat, boiled and cut into small chunks 2 tsp salt - or acc to taste 1/2 tbsp chilli 1/8 turmeric powder 1 tsp cumin powder 1 tbsp ginger paste 1 tsp garlic paste 4 tbspoon oil 10 pods of garlic pods 1/2 tsp fenugreek seeds

Instructions

Take a bowl. Keep boiled, chunked meat add salt, chilly, cumin, ginger, garlic paste and marinate well adding three tbsp of oil. Marinate well, cover for 3 mins and keep aside. Heat a pan add one tbsp of oil ,splitter fenugreek when it turns black add garlic for 1 sec with 1/8 tsp of turmeric powder. Pour it over the marinated meat. Serve co

How to make Hakoo Chhwela

Ingredients

• 500 gms meat, roasted and cut into small chunks
• 2 tsp salt - or acc to taste
• 1/2 tbsp chilli
• 1 tsp cumin powder
• 1 tbsp ginger paste
• 1 tsp garlic paste
• 3 tbspoon oil
• 1 tbsp

Instructions

Take a bowl. Keep roasted, chunked meat add salt, chilly, cumin, ginger. Garlic paste and marinate well adding three tbsp of oil. Marinate well, cover for 3 mins and keep aside.

Article about Gai Jatra

Gai Jatra

Today is the festival of Gai Jatra. In our country, this festival Gai Jatra is celebrated by everyone and government give the holiday.
The festival of "Gai Jatra", the procession of cows, is generally celebrated in the Nepalese month of Bhadra (August-September). The festival of cows is one of the most popular festivals of Nepal. The whole complex of Gai Jatra festival has its roots in the ancient age when people feared and worshipped Yamaraj,"the god of death". However, the ironical sessions synonymous with the Gai Jatra festival came into tradition in the medieval period of Nepal during the reign of Malla Kings. Hence, the present form of Gai Jatra is a happy blending of antiquity and medievalism.
According to the traditions since times immemorial, every family who has lost one relative during the past year must participate in a procession through the streets of Kathmandu leading a cow. If a cow is unavailable then a young boy dressed as a cow is considered a fair substitute. In Hinduism, a cow is regarded as the most venerated among all the domestic animals. It is believed that the cow, revered as a holy animal by Hindus, will help the deceased relative's journey to heaven.
In terms of historical evidences, once when King Pratap Malla lost his son, his wife, the queen remained dumbstruck. The king was very sad to see the condition of his beloved queen. The king, in spite of his several efforts, could not lessen the grief of his wife. By all means he wanted to see little smile on the lips of his sweetheart. He announced that someone who ever made the queen laugh would be rewarded adequately.
During the festival of Gai Jatra, the cow procession was brought before the griefstricken queen. Then the participants began ridiculing and befooling the important people of the society. Finally when the social injustice and other evils were highlighted and attacked mercilessly, the queen could not stop smiling. The queen laughed, and Pratap Malla, the king ensued a tradition of including jokes, satires,mockery and lampoon in the Gai Jatra days.
After the procession is over, in the afternoon, nearly everyone takes part in another age-old tradition in which the participants dress up and wear masks. The occassion is filled with songs,jokes, mockery and humour of every kind become the order of the day until late evening. Hence, Gai Jatra is a healthy festival which enables the people to accept the reality of death and to prepare oneself for the life after death. According to Hinduism,"whatever a man does in his life is a preparation to lead a good life, after death".

५० हजार नाघ्यो सुन मूल्य

अत्यासलाग्दो गरी बढेको सुनको मूल्य अन्ततः बिहीबार तोलाको ५० हजार रुपैयाँ नाघेको छ । एक सातामा तोलामा झन्डै ४ हजार रुपैयाँ बढेर बिहीबार स्थानीय बजारमा तोलामा ५० हजार ५ सय रुपैयाँमा कारोबार भयो ।

तीज, दसैं, तिहारलगायत सुन व्यवसायको सिजनमा यसरी पत्याउनै गाह्रो हुने गरी बढेको मूल्यबाट उपभोक्ता मारमा परेका छन् । 'पत्याउनै गाह्रो हुने गरी उकालो लागेको भाउ बिहीबार तोलामा ५० हजार ५ सय -दस ग्राममा ४३ हजार २ सय ९५) रुपैयाँ पुग्यो,' सुनचाँदी व्यवसायी संघका अध्यक्ष तेजरत्न शाक्यले भने । बुधबार स्थानीय बजारमा सुनको मूल्य तोलामा ४९ हजार १ सय -दस ग्राममा ४२ हजार ९५) रुपैयाँ थियो ।

'बिहीबार एकैदिन तोलामा १ हजार ४ सय रुपैयाँ बढेको छ,' शाक्यले भने, 'गत बिहीबारको तुलनामा ४ हजारले बढेको छ ।' गत बिहीबार प्रतितोला ४५ हजार ९ सय ५० रुपैयाँ थियो ।

अन्तर्राष्ट्रिय बजारमा लगातार बढेको भाउका कारण स्थानीय बजारमा पनि सुनको मूल्य आकासिएको हो । 'अन्तर्राष्ट्रिय बजारमा बिहीबार प्रतिआउन्स सुनको मूल्य १ हजार ७ सय ८९ अमेरिकी डलर पुगेको छ,' उनले भने, 'यसरी उच्च बिन्दुमा पुगेको अन्तर्राष्ट्रिय मूल्यको प्रभाव हो ।' बुधबार अन्तर्राष्ट्रिय बजार बहुमूल्य पहेंलो धातुको मूल्य १ हजार ७ सय ५३ डलर कायम भएको थियो ।

संघका अनुसार स्थानीय बजारमा एक वर्षको अवधिमा सुनको मूल्य झन्डै ३० प्रतिशतले बढेको छ । २०६७ को साउनमा प्रतितोला सुनको मूल्य ३५ हजार रुपैयाँ थियो । २०६६ को साउनमा प्रतितोला मूल्य २७ हजार रहेको थियो । २०६५ मा २५ हजार रुपैयाँ थियो ।

सुनचाँदीका होलसेल व्यवसायी निर्मल ज्योति मूल्य नेपालमा अन्तर्राष्ट्रिय प्रभावसँगै सञ्चिति पनि बढेको बताउँछन् । सरकारले कोटा निर्धारण गरेको भन्दा धेरै सुनको कारोबार भएको उनको भनाइ छ । 'अझै भाउ बढ्ने हल्लाले सुन किनेर राख्ने बढेका छन्,' उनले भने । अर्कोतिर सुन व्यवसायीले पनि अन्तर्राष्ट्रिय बजारमा सुनको मूल्य बढ्ने हल्लासँगै मौज्दात बढाएकाले बैंक तथा होलसेलरमा पहिलेको भन्दा बढी माग भएको उनले बताए ।

मूल्य बढेपछि स्थानीय बजारमा ढिक्का सुनको बिक्री बढेसँगै राष्ट्र बैंकले यसमा चासो देखाएको छ । ढिक्का सुन बिक्री गर्न नपाउने कानुनी व्यवस्था छ । 'सुनको ढिक्का बिक्री भएको भन्दै राष्ट्र बैंकले यसबारे चासो देखाएको छ,' संघका अध्यक्ष शाक्यले भने, 'हामीले गहनाका लागि मात्र सुन बिक्री गरिरहेका छौं । यदि ढिक्का बिक्री भएको भए उसले अनुगमन गर्नुपर्छ ।



किन बढ्यो ?

एक सातादेखि स्थानीय बजारमा बढेको सुनको मूल्यले सर्वसाधारणलाई अचम्मित मात्रै होइन चिन्तित पनि बनाएको छ । यो ऐतिहासिक वृद्धिको पछाडि धनी देशका अर्थतन्त्रको कमजोर व्यवस्थापन मुख्य कारण हो ।

झन्डै साताअघि दक्षिण कोरियाको केन्द्रीय बैंकले मौज्दातका लागि अन्तर्राष्ट्रिय बजारबाट २५ टन सुन किनेपछि मूल्य वृद्धि सुरु भएको हो । त्यसपछि अमेरिकी रेटिङ एजेन्सीले अमेरिकाको ऋण तिर्ने साख कम भएको प्रतिवेदन सार्वजनिक गर्‍यो । उसले अमेरिकाको साख स्तरलाई एक तह कम गरिदियो । यसले विश्व बजारमा हलचल पैदा गर्‍यो, अमेरिकामा आर्थिक समस्या आउँदै छ भन्ने । उता युरोपमा केही महिनादेखि देखिएको बैंकिङ समस्या पनि बाँकी नै थियो ।

अमेरिका र युरोपमा देखिएका यी समस्याले विश्वभरको सेयर बजारमा असर पार्‍यो । अमेरिका र युरोपका साथै एसियाको मुख्य सेयर बजारमा उच्च गतिको गिरावट आयो । अमेरिकी डलर अन्य विदेशी मुद्राको दाँजोमा कमजोर भयो । यो गिरावटले सेयर र डलरमा लगानी गर्ने लगानीकर्ताको विश्वास

संकट आयो ।

यस्तो वातावरण सुरक्षित लगानी क्षेत्र मानिने सुनमा सेयर र डलरमा लगानी गरिरहेको लगानीकर्ता आए । यसले बजारमा एक्कासि सुनको माग बढेकाले मूल्यमा उच्च वृद्धि भएको हो । लगानीकर्ताले सुनलाई सुरक्षित लगानी क्षेत्रका रूपमा लिने गर्छन् । 

यी कारणले २३ गते अन्तर्राष्ट्रिय बजारमा आउन्समा

१ हजार ७ सय १३ अमेरिकी

डलर भएको थियो । बिहीबार आउन्समा १ हजार ७ सय ९५ डलर पुग्यो ।