In the middle of the first floor of the Rasa Lila exhibition at the Nepal Art Council is a model of Patan’s Krishna Temple made of Jenga blocks (pictured above). Inside the temple is a red holographic Radha, dancing. The temple here represents Vraja, a realm that lies far away from the universe in the heights of paradise. This mystical place is the setting of the Rasa Lila: a long lyric poem in the 10th book of the Bhagavata Purana that describes Krishna’s circular dance of love with his female devotees. So the choice of material makes sense: Vraja, much like buildings made out of Jenga, is more an impermanent zone where players dance with focus and balance.&nbsp; Read also:<a href="https://nepalitimes.com/banner/my-sweet-lord"> My Sweet Lord</a>, Sewa Bhattarai Rasa Lila is put together by Priyam Pradhan and team and is made up of various media, including paintings, sculptures, songs, and films.&nbsp; The exhibit spans two floors of the Bagmati Art Gallery atop the Nepal Art Council in Baber Mahal. The first floor is about the Rasa Lila (Rasa: divine dance, Lila: divine play). The start of the exhibit plays with the story of Shiva being stopped from entering the Rasa Lila, because he is nine feet tall and not a woman. So he takes a dip into the Yamuna River and emerges a beautiful lass ready to take part.&nbsp; Referring to this story is Gopeshwar Mahadev, a sculpture made out of concrete hands and feet joined by rods of carbon steel. The pre-dip hands are masculine, and the post-dip feet, adorned with ghungroo beads, are feminine.&nbsp; Next is a river of letters that represents the Yamuna River and contains the initials of the team who worked on the project. Explains Pradhan: “I want visitors to the exhibit to feel like Mahadev, crossing the river into Vraja." A description reads, "The Yamuna is a bridge spanning the celestial and physical realms, and bathing in its waters is the final act after which the Gopis return to everyday life." Read also: <a href="https://nepalitimes.com/review/swasthani-lecture">Swasthani lecture</a> Next to this piece are two large wiry structures of Gopis in dance. They have black metal rod skeletons and wire bodies: one red, and one yellow.&nbsp; Inside an alcove in the gallery is a five minute film on loop titled ‘There is no perfection, only life’ made by Urza Acharya. It depicts the life of a Gopi after participating in the Rasa Lila. She is initially struck by depression and lethargy, but slowly finds the motivation to dance and be creative again.&nbsp; The short movie describes the fleeting nature of transcendental moments of pure creativity, and how most other moments are boring and mundane. Reads the description: ‘The banality of everyday, in fact, is what fuels those exceptional moments.’ &nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2024072812074_21e2b50f2ac9f7a30a596f110d957ede1f9569e59c716688bf63b6befcb01447.jpg" data-media-id="editor_2" data-image-id="2024072812074_21e2b50f2ac9f7a30a596f110d957ede1f9569e59c716688bf63b6befcb01447" data-rendition-name="original" width="1500" height="1125" loading="lazy" alt="Vastraharan NT"> <figcaption>'Vastraharana,' a scene from the Mahabharata where the Pandavas gamble away Draupadi's honor </figcaption> </figure>  While the first floor was about the Rasa Lila, the second floor depicts scenes from the <a href="https://nepalitimes.com/review/being-good-is-not-easy">Mahabharata</a>, especially ones where Krishna features heavily. Vastraharan (pictured above) is a striking piece of a female figure in a white dress in the middle of a gambling board. Rectangular dice lie on the board and instead of a head the sculpture has a red light. The story depicted is from the Mahabharata of a game of chance between the Pandavas and the Kauravas where Duryodhana cheats the Pandavas out of all that they have, to the point where Yudhishthira puts up the Pandavas' wife Draupadi, promptly losing her too.&nbsp; Duryodhana orders his Kaurava brother to disrobe Draupadi in the court, and although the game has clearly gone too far, nobody in the court, not even Bhishma and Drona, intervene. The clear identical masks represent their shared passivity.&nbsp; As her sari is being unravelled, Draupadi has no other option but to pray to Krishna, who saves her by extending her sari infintiely. Yet she is still ashamed and angry, represented by the red light.&nbsp; Read also: <a href="https://nepalitimes.com/review/the-violence-of-violation">The violence of violation</a>, Sewa Bhattarai In the next room is a blue angular metal sculpture of Krishna waking up on a bed of coins.&nbsp; “Coins represent Lakshmi, who is present wherever Krishna is,” explains Pradhan. “To make the sculpture we first 3-D printed a mould, then laser cut metal sheets and welded them together.” The last piece in the exhibit is a large painting of Krishna’s mother Devaki, a divine, pure figure who kept giving birth to divine incarnations even when locked up in a dark murky jail by her brother Kansa.&nbsp; The exhibition follows a cohesive theme overall and is well timed for the upcoming Krishnashtami festival which this year falls on 27 August. &nbsp; Rasa Lila Nepal Art Council Baber Mahal 10AM-5PM, until 3 August

Vishad Raj Onta

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Deity, devotion, and divine dance

<figure><img width="1310" height="834" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221110131156/636cf53b9c7e80680e09da16jpeg.jpg" alt=""/><figcaption>A gory battle scene from the Mahabharata depicted in a Nepali painting from the 1800s. Photo: harekrsna.com </figcaption></figure>Even eleven years after it was first published, The Difficulty of Being Good by Indian author <a href="https://en.wikipedia.org/wiki/Gurcharan_Das" data-saferedirecturl="https://www.google.com/url?q=https://en.wikipedia.org/wiki/Gurcharan_Das&amp;source=gmail&amp;ust=1624856018937000&amp;usg=AFQjCNFSPA3za-pll0LYf5joq4b13sXZ_A">Gurcharan Das</a> is more relevant than ever. Two-thousand years after it was written, so is the Mahabharata.For those who want to read the Mahabharata but are intimidated by the very thought, Das’ interpretation of the epic is well worth the time. Das does not just go to the holy city of Banaras, but to the Regenstein Library in Chicago with its fabulous collection of South Asian text, to explore the Hindu classic.  His ‘academic holiday’ of several years there resulted in this magnificent and riveting book. Das felt that places of learning in Banaras, the natural choice, would discourage him from ‘interrogating’ the text, but that the University of Chicago with its Sanskrit scholars like Sheldon Pollock and Wendy Doniger, would be more suitable. And indeed, the book proves that this was the right decision. The Mahabharata is made up of almost 100,000 couplets, and is seven times longer than Homer’s Iliad and Odyssey combined. But it is just as gory. Besides the length, the big difference with the Greek classics is that every time there is a showdown in the Mahabharata, amazingly, there is a battle-stopping discourse, and the warring parties weigh in and discuss moral pros and cons of the violence they are unleashing on each other. The Iliad, on the other hand, just gets on with the action. Like many religious texts, the Mahabharata also has its share of wacky stories. For example, the Kaurav brothers, who are fighting their Pandav cousins, create an impenetrable military formation called the ‘Chakra Vyuha’ on the twelfth day of the Mahabharata war to kill Pandav warriors like Yudhishthir. When Arjun, from the Pandav side, is fighting elsewhere in the battlefield, his son, Abhimanyu, successfully penetrates the military formation and stops the Kaurav’s menacing advance towards Yudhishthir. However (and this is the incredible part) Abhimanyu had learnt about how to enter the Chakra Vyuha when he was in his mother’s womb, as Arjun was describing it to her. Unfortunately, she fell asleep before Arjun could explain how to exit the treacherous mêlée.As a result, Abhimanyu did not hear about the exit strategy from this battle formation and so he is trapped and mercilessly killed by the Kaurav generals including Karna, Drona and Ashwastthama. Another riveting episode in the Mahabharata is Pandu, the father of the Pandav brothers. He is actually not their biological father because he has been cursed to die if he has coitus. Kunti, his wife, being a resourceful woman, utilises a gift from the ill-tempered sage Durvasha whereby she could invoke any god and have a child by him. And this she does.Gurcharan Das’s book shows us how the Mahabharata differs from other sacred texts, chiefly because rather than handing the reader a clear-cut cook book of instructions for the entry criteria to heaven, it bewilderingly asks more questions than it answers. Almost confirming that the ultimate truth may not even be available here on earth, it shows us that we can only have intimations of the truth -- a core belief in sophisticated Vedic thinking.   <figure><img width="640" height="437" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221110131156/636cf53e9c7e80680e09da17jpeg.jpg" alt=""><figcaption> </figcaption></figure>The Mahabarata is also true to life with flawed characters populating the text, quite unusual for a holy book. For example, Yudishthir’s weakness for gambling, Duryodhan’s jealous streak, Karna’s status anxiety, Krishna’s guile  -- all add up to make it more human and readable.  In fact, as Das points out, the Mahabharata almost humanises the Kaurav (who are the bad guys) in an attempt to portray the good Pandav guys with empathy (Tat Tvam Asi), to kindle a universal moral sentiment. In contrast, the Ramayana, the other Hindu holy text from an earlier era has more black and white answers with an idealistic Ram and an evil Ravan.   The climax of the Mahabharata is when Yudhishthir is about to enter heaven. Indra, heaven’s gatekeeper, comes in his celestial chariot and requests Yudhishthir to please get in so they can ride into heaven together. The self-effacing Yudhishthir, looking a bit puzzled, asks Indra’s permission if they can also take in a stray dog who has been following him for a few days.  Indra initially declines, Yudhishthir pauses, looks around and says, “My Lord Indra, in that case I will forgo heaven.” This little episode with the dog was actually Indra’s test of compassion for Yudhishthir, which he passes with flying colours and he enters heaven with the stray. Das posits that the editors of the Mahabharata may have been influenced by the Buddhist concept of 'karunamaya', or compassion, as the book was written much later (between 400 BC – 300 AD) than the actual Mahabharata war in Kurukshetra (950 BC). In fact, the author asks a very important question: what would have been the outcome at Kurukshetra if Arjun’s charioteer had been Gautam Buddha instead of the clever Krishna? The Difficulty of Being Good is replete with graphic, lyrical, and evocative prose, as this passage by Das illustrates:  In the summer, I returned to India to visit my mother. On the way, the train stopped at a very sleepy station, about a hundred miles north of Delhi. I stepped on to the platform and discovered that this was no ordinary station: it was historic Kurukshetra where the Mahabharata’s futile war of annihilation had been fought. In the burning heat of the summer afternoon, I began to imagine the brutal magnificence of the raging, ruthless battles. I saw a dithering Arjun, the greatest warrior of his age put down his Gandiva bow and refuse to fight -- leaving his debonair and confident charioteer, Krishna, who is also God, with a problem on his hands. I visualised ruthless Drona grinding the exhausted Pandav armies into the dust. Suddenly he turns anxiously to his pupil, Yudhishthir to ask if the rumour about his son’s death is true. Yudhishthir -- who has never spoken false -- tells a white lie and his fabulous chariot, which always traveled slightly above the ground, sinks into the dust.  In a sense, this is a book review of The Difficulty of Being Good, which itself is a book review of the Mahabharata 2,000 years after it was written.  As we put down the book, it is hard to erase the image of Arjun folding his hands in front of the flamboyant Krishna, refusing to fight, while the ruthless Drona and remorseful Yudhishthir are carrying on a conversation in the heat of battle.  Buddha Basnyat is a physician at the Patan Institute of Health Sciences. Disclaimer: Gurcharan Das is his phuaju, uncle.The Difficulty of Being Good: On the Subtle Art of DharmaPenguin Paperback, 2012 ₹ 499.00by <a href="https://www.amazon.in/Gurcharan-Das/e/B001HD010S/ref=dp_byline_cont_book_1" data-saferedirecturl="https://www.google.com/url?q=https://www.amazon.in/Gurcharan-Das/e/B001HD010S/ref%3Ddp_byline_cont_book_1&amp;source=gmail&amp;ust=1624856018938000&amp;usg=AFQjCNHo1HTL86FzCkDyhd98zvMw0xvEKw">Gurcharan Das</a><a href="http://https://www.amazon.in/Difficulty-Being-Good-Subtle-Dharma/dp/0143418971"><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221110131156/636cf5419c7e80680e09da18jpeg.jpg" alt="" width="200" height="313"></a>

Being good is not easy

<figure><img width="1310" height="834" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221109121152/636b94819c7e80680e06f207jpeg.jpg" alt=""/><figcaption>A gory battle scene from the Mahabharata depicted in a Nepali painting from the 1800s. Photo: harekrsna.com </figcaption></figure>Even eleven years after it was first published, The Difficulty of Being Good by Indian author <a href="https://en.wikipedia.org/wiki/Gurcharan_Das" data-saferedirecturl="https://www.google.com/url?q=https://en.wikipedia.org/wiki/Gurcharan_Das&amp;source=gmail&amp;ust=1624856018937000&amp;usg=AFQjCNFSPA3za-pll0LYf5joq4b13sXZ_A">Gurcharan Das</a> is more relevant than ever. Two-thousand years after it was written, so is the Mahabharata.For those who want to read the Mahabharata but are intimidated by the very thought, Das’ interpretation of the epic is well worth the time. Das does not just go to the holy city of Banaras, but to the Regenstein Library in Chicago with its fabulous collection of South Asian text, to explore the Hindu classic.  His ‘academic holiday’ of several years there resulted in this magnificent and riveting book. Das felt that places of learning in Banaras, the natural choice, would discourage him from ‘interrogating’ the text, but that the University of Chicago with its Sanskrit scholars like Sheldon Pollock and Wendy Doniger, would be more suitable. And indeed, the book proves that this was the right decision. The Mahabharata is made up of almost 100,000 couplets, and is seven times longer than Homer’s Iliad and Odyssey combined. But it is just as gory. Besides the length, the big difference with the Greek classics is that every time there is a showdown in the Mahabharata, amazingly, there is a battle-stopping discourse, and the warring parties weigh in and discuss moral pros and cons of the violence they are unleashing on each other. The Iliad, on the other hand, just gets on with the action. Like many religious texts, the Mahabharata also has its share of wacky stories. For example, the Kaurav brothers, who are fighting their Pandav cousins, create an impenetrable military formation called the ‘Chakra Vyuha’ on the twelfth day of the Mahabharata war to kill Pandav warriors like Yudhishthir. When Arjun, from the Pandav side, is fighting elsewhere in the battlefield, his son, Abhimanyu, successfully penetrates the military formation and stops the Kaurav’s menacing advance towards Yudhishthir. However (and this is the incredible part) Abhimanyu had learnt about how to enter the Chakra Vyuha when he was in his mother’s womb, as Arjun was describing it to her. Unfortunately, she fell asleep before Arjun could explain how to exit the treacherous mêlée.As a result, Abhimanyu did not hear about the exit strategy from this battle formation and so he is trapped and mercilessly killed by the Kaurav generals including Karna, Drona and Ashwastthama. Another riveting episode in the Mahabharata is Pandu, the father of the Pandav brothers. He is actually not their biological father because he has been cursed to die if he has coitus. Kunti, his wife, being a resourceful woman, utilises a gift from the ill-tempered sage Durvasha whereby she could invoke any god and have a child by him. And this she does.Gurcharan Das’s book shows us how the Mahabharata differs from other sacred texts, chiefly because rather than handing the reader a clear-cut cook book of instructions for the entry criteria to heaven, it bewilderingly asks more questions than it answers. Almost confirming that the ultimate truth may not even be available here on earth, it shows us that we can only have intimations of the truth -- a core belief in sophisticated Vedic thinking.   <figure><img width="640" height="437" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221109121152/636b94849c7e80680e06f208jpeg.jpg" alt=""><figcaption> </figcaption></figure>The Mahabarata is also true to life with flawed characters populating the text, quite unusual for a holy book. For example, Yudishthir’s weakness for gambling, Duryodhan’s jealous streak, Karna’s status anxiety, Krishna’s guile  -- all add up to make it more human and readable.  In fact, as Das points out, the Mahabharata almost humanises the Kaurav (who are the bad guys) in an attempt to portray the good Pandav guys with empathy (Tat Tvam Asi), to kindle a universal moral sentiment. In contrast, the Ramayana, the other Hindu holy text from an earlier era has more black and white answers with an idealistic Ram and an evil Ravan.   The climax of the Mahabharata is when Yudhishthir is about to enter heaven. Indra, heaven’s gatekeeper, comes in his celestial chariot and requests Yudhishthir to please get in so they can ride into heaven together. The self-effacing Yudhishthir, looking a bit puzzled, asks Indra’s permission if they can also take in a stray dog who has been following him for a few days.  Indra initially declines, Yudhishthir pauses, looks around and says, “My Lord Indra, in that case I will forgo heaven.” This little episode with the dog was actually Indra’s test of compassion for Yudhishthir, which he passes with flying colours and he enters heaven with the stray. Das posits that the editors of the Mahabharata may have been influenced by the Buddhist concept of 'karunamaya', or compassion, as the book was written much later (between 400 BC – 300 AD) than the actual Mahabharata war in Kurukshetra (950 BC). In fact, the author asks a very important question: what would have been the outcome at Kurukshetra if Arjun’s charioteer had been Gautam Buddha instead of the clever Krishna? The Difficulty of Being Good is replete with graphic, lyrical, and evocative prose, as this passage by Das illustrates:  In the summer, I returned to India to visit my mother. On the way, the train stopped at a very sleepy station, about a hundred miles north of Delhi. I stepped on to the platform and discovered that this was no ordinary station: it was historic Kurukshetra where the Mahabharata’s futile war of annihilation had been fought. In the burning heat of the summer afternoon, I began to imagine the brutal magnificence of the raging, ruthless battles. I saw a dithering Arjun, the greatest warrior of his age put down his Gandiva bow and refuse to fight -- leaving his debonair and confident charioteer, Krishna, who is also God, with a problem on his hands. I visualised ruthless Drona grinding the exhausted Pandav armies into the dust. Suddenly he turns anxiously to his pupil, Yudhishthir to ask if the rumour about his son’s death is true. Yudhishthir -- who has never spoken false -- tells a white lie and his fabulous chariot, which always traveled slightly above the ground, sinks into the dust.  In a sense, this is a book review of The Difficulty of Being Good, which itself is a book review of the Mahabharata 2,000 years after it was written.  As we put down the book, it is hard to erase the image of Arjun folding his hands in front of the flamboyant Krishna, refusing to fight, while the ruthless Drona and remorseful Yudhishthir are carrying on a conversation in the heat of battle.  Buddha Basnyat is a physician at the Patan Institute of Health Sciences. Disclaimer: Gurcharan Das is his phuaju, uncle.The Difficulty of Being Good: On the Subtle Art of DharmaPenguin Paperback, 2012 ₹ 499.00by <a href="https://www.amazon.in/Gurcharan-Das/e/B001HD010S/ref=dp_byline_cont_book_1" data-saferedirecturl="https://www.google.com/url?q=https://www.amazon.in/Gurcharan-Das/e/B001HD010S/ref%3Ddp_byline_cont_book_1&amp;source=gmail&amp;ust=1624856018938000&amp;usg=AFQjCNHo1HTL86FzCkDyhd98zvMw0xvEKw">Gurcharan Das</a><a href="http://https://www.amazon.in/Difficulty-Being-Good-Subtle-Dharma/dp/0143418971"><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221109121152/636b94889c7e80680e06f209jpeg.jpg" alt="" width="200" height="313"></a>

Recent outrage in Sikkim over an Indian Army expedition climbing <a href="https://nepalitimes.com/here-now/saving-kangchenjunga">Kangchenjunga</a>, the world’s third-highest peak, has spiked attention to the need to balance mountaineering jobs with indigenous reverence for sacred landmarks. Kangchenjunga (8,586m) is not a peak as much as it is a mountain range with 16 peaks above 7,000m on the border between India and Nepal -- the word itself means ‘five treasures of the snows’ in Tibetan. Some of the highest prominences like Kangchenjunga West and Kangbachen are in Nepal, while the Main, Central and South Peaks are on the border. Climbing the peak from the Indian side has been banned since 2001 because the indigenous Lepcha community there regard the mountain as the abode of Dzoe-nga, the patron deity of Sikkim, which was an independent Himalayan Kingdom until it was annexed by India in 1975.&nbsp; Buddhists in Sikkim say their saint, Padmasambhava, recognised the mountain as a protective spirit. The state has declared the base of the mountain Kangchenjunga National Park, which covers an area one-third of Sikkim. ‘The act of scaling this sacred peak is not only a matter of serious concern but also a violation of both the prevailing legal provisions and the deeply held religious beliefs of the people of Sikkim,’ read a letter from Chief Minister Prem Singh Tamang (Golay) to Amit Shah, India’s Minister of Home Affairs and Cooperation.&nbsp; Tamang continued: ‘We further request Your Honour to take up the issue with the Government of Nepal to ensure that no future expeditions are permitted on the sacred mountain, in deference to the deeply held beliefs and cultural values of the people of Sikkim.’ Kangchenjunga was climbed for the first time exactly 70 years ago by a British team who told King Tashi Namgyal, the Choegyal of Sikkim, that they would not set foot on the summit. Since then, there have been about 532 successful climbs of the peaks and 52 have died while trying.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250628060616_5c268e08cf49f36b79ef9b31933fc2d9bf9a6f65414e7ca06dd028bf04e7ccc1.png" data-media-id="editor_1" data-image-id="20250628060616_5c268e08cf49f36b79ef9b31933fc2d9bf9a6f65414e7ca06dd028bf04e7ccc1" data-rendition-name="original" width="1782" height="1178" loading="lazy" alt="Kangchenjunga: too sacred to climb NT"> <figcaption>Indigenous communities in Sikkim held purification ceremonies following the Indian expedition to Kangchenjunga. Photo: THE VOICE OF SIKKIM / FACEBOOK</figcaption> </figure>  <a href="https://nepalitimes.com/here-now/peak-climbing-season-2025-s4abrxny">This spring climbing season</a> alone, there were 70 climbing permits for foreigners issued for Kangchenjunga by the Nepal government, and made it to the top while one French climber died.&nbsp; One of the expeditions this year was an Indian Army team led by Col Ranveer Jamwal, who has summited the highest peaks on all seven continents, and Mt Everest thrice. Jamwal’s team was on the final leg of a ‘<a href="https://economictimes.indiatimes.com/news/india/nimas-summits-mt-kangchenjunga-concludes-historic-har-shikhar-tiranga-mission-successfully/articleshow/121341315.cms?from=mdr">Har Shikhar Tiranga</a>’ (The Tricolour on Every Peak) mission to plant the Indian flag at the highest points of each of India’s 28 states. Kanchenjunga was the last peak they had left, and the hardest, but the expedition put five climbers on the summit. What seems to have incensed the Sikkimese is that while it has banned climbing the mountain from its side, it was an Indian military expedition that went to Nepal to climb the mountain. After news broke of the climb in May, the Sikkim Indigenous Lepcha Tribal Association asked people to observe purification ceremonies in temples across the state. Mayalmit Lepcha of the association acknowledged that the Sikkim government was also partly at fault: “I don’t think such an expedition could have gone forward without the state government being informed, so it could have done something to intervene. It shows weakness. What’s done is done, all we can do is carry out these sanctification ceremonies.”&nbsp; In 2000, one year before Sikkim’s ban, the state allowed an Austrian team to attempt Kanchenjunga’s northeast face for a fee of $20,000, on agreement that they would stop 10m before the summit. Despite this, there was outrage over the expedition on the grounds that it violated Indian laws regarding the defiling of religious sites and Sikkim’s rights to maintain its culture after merging with India. The Indian Army expedition was also seen to have circumvented Sikkim’s law and violated religious sensibilities by going through Nepal. While the team may have thought they were respecting Sikkim’s beliefs by finding a way to complete the mission, the people of Sikkim saw it as defilement.&nbsp; The somber mood of the Sikkim people at the ritual contrasts sharply with Jamwal’s sense of accomplishment. “Without a doubt, the most difficult summit of my life,” he told reporters after the climb. “It tested every ounce of our will.”&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250628060616_ccfe079c78dab788d19fe2080ee8a5d5dcb11de4157316f6d94e5964da097157.jpg" data-media-id="editor_4" data-image-id="20250628060616_ccfe079c78dab788d19fe2080ee8a5d5dcb11de4157316f6d94e5964da097157" data-rendition-name="original" width="787" height="377" loading="lazy" alt="Kangchenjunga: too sacred to climb NT"> <figcaption>Prayer flags along the Sikkim-Kangchenjunga trekking route. Photo: TREKKINGININDIA.COM</figcaption> </figure>  The <a href="https://nepalitimes.com/news/the-rise-and-fall-of-nims-purja">controversial Nepali-British mountaineer Nirmal Purja</a> was also on Kangchenjunga this spring the mountain, on a mission to summit all 14 8,000m peaks for a third time. He echoed Jamwal about the tough conditions: “The conditions above camp were extremely tough, with deep snow and challenging terrain—more crevasses than usual.” Nepal’s government has not said anything publicly, but it is unlikely that it will ban climbing on Kangchenjunga, since it is becoming popular with expeditions because of its technical challenges, and overcrowding on Mt Everest. Nepal does have bans in place for some of its mountains out of respect for local beliefs. <a href="https://nepalitimes.com/banner/to-open-machapuchre-for-mountaineering-or-not">Mt Machapuchre</a> (6,990m) the imposing pyramid that looms over Pokhara, for example, is seen as an icon of purity by the Gurung people and a symbol of Vishnu by the Hindu communities who live at its base. A strict climbing ban has been in place since 1957, when a British expedition led by Col Jimmy Roberts stopped 45m short of the summit – either because the last bit was too difficult or out of deference to local sentiments.&nbsp; Khumbila that stands above Namche Bazar is only 5,761m high, but like Kanchenjunga is considered the protector deity of the Sherpa people. Gauri Shankar on the Nepal-China border, called Chomo Tseringma by the local community, was off-limits between 1965 and 1979 due to its association with Lord Shiva and Gauri, his consort. Although expeditions are now allowed, there are not too many takers. In Tibet, climbing Mount Kailash is prohibited by the Chinese government because it revered by the Hindus, Buddhists and followers of the Bon faith. Even Mt Everest is regarded as sacred, and its Sherpa name is Chomolungma, Goddess Mother of the Earth.&nbsp; Economically, climbs on Kanchenjunga bring in decent revenue. This climbing season, the 41 permits, at $1,800 each, brought in $73,800. This is somewhat comparable to Makalu, Lhotse, and Annapurna I, but these numbers are dwarfed by the $4 million in <a href="https://nepalitimes.com/news/the-everest-industry">Everest permits</a>. Revenue from Kanchenjunga climbing permits is something Nepal could potentially forgo if necessary, but the expeditions also provide jobs to hundreds of high altitude guides, porters, base camp support staff and other logistical costs.&nbsp; As the third highest mountain in the world and the tallest in India, there will always be significant motivation to climb it from the Nepal side, especially as climbers are drawn by the technical climbing at high altitude.

Kangchenjunga: too sacred to climb?

The debate about who is less accountable to the public: politicians or bureaucrats is as old as Nepal’s democracy itself.
Some blame politicians for being beholden to the businessmen who finance their electoral campaigns, and are forced to return the favour with contracts and kickbacks when in power.&nbsp;
Others say it is civil servants who are neither civil nor servants, and know the inner workings of the system to exploit loopholes – they then teach ministers, MPs, mayors, or ward chairs which juicy projects can be squeezed. And everyone gets their share.
In reality, it is probably not a case of either, or. Both have their hands deep in the honey pot. Corruption is now such a given that yet another exposé in the mainstream press, like the latest visit-visa scam, does not raise eyebrows anymore.
We may have to edit Lord Acton’s famous quote to say that in Nepal we do not even need absolute power to corrupt absolutely. The ruling cartel has divvied up the spoils, so that no one ever faces charges. The three parties all know about the skeletons rattling in each other’s closets, and they cancel each other out.
Politicians and bureaucrats get all the blame for taking bribes, but what of the givers of bribes? In this crony capitalism, businesses invariably need political patrons in an elaborate <a href="https://nepalitimes.com/here-now/nepals-only-growth-industry-private-sector-corruption" target="_blank">national network of give-and-take</a>.
<a href="https://nepalitimes.com/here-now/nepals-only-growth-industry-private-sector-corruption" target="_blank">Politicians and businesses work hand-in-glove</a> so that conflict of interest in contracts, insider trading, cartelling, and non-performing assets of banks become the norm. Our survey after the 2017 local election showed that out of the 753 newly-elected local government chairs, <a href="https://nepalitimes.com/news/elected-contractors" target="_blank">nearly 300 were contractors</a> involved in sand-mining, quarrying, or transportation syndicates.
Nepal’s tycoons have discovered that instead of donating to election war chests of politicians, it is a much surer return on investment to spend the money to <a href="https://nepalitimes.com/news/the-business-of-politics-in-nepal" target="_blank">become legislators and politicians themselves</a>.
In democracies, there are checks and balances to control corruption when it becomes endemic. The Nepal Police and Central Bureau of Investigation (CBI) are supposed to do the detective work without political interference. The courts are required to be independent in dispensing justice and punishing crooks.
But the less said about the judiciary the better. A writ petition in the Supreme Court last week accused our sister magazine <a href="https://www.himalkhabar.com/" target="_blank">HimalKhabar</a> of contempt of court for two stories: one about how high courts have been overturning a majority of verdicts of district courts in cases of rape, and another about the Biratnagar High Court clearing a self-proclaimed holy man, Krishna Bahadur Giri, of rape despite police presenting physical evidence.
The doctrine of the separation of powers stipulates that it is when the other three pillars in a democracy are compromised that the role of the free press becomes even more vital. The world over, as soon as populist autocrats are elected to the executive, their first order of business is to co-opt the legislature and the judiciary. Then they buy off, intimidate, or neutralise the media with Strategic Lawsuits Against Public Participation (SLAPP).
Nepal’s officialdom seems to be taking midnight Zoom lessons from other despots on how to gag the media. Last month, popular talk show host Dil Bhushan Pathak was served an arrest warrant by the Kathmandu District Court for <a href="https://www.youtube.com/watch?v=-CntsnTrtG8" target="_blank">a YouTube explainer</a> about the alleged involvement of the son of Foreign Minister Arzu Deuba Rana in a reported purchase of Kathmandu’s Hilton Hotel.
The Lalitpur District Court ruled that Pathak could not be arrested without fair trial, but this week the Kathmandu District Court filed another case against the journalist based on a complaint by the Cyber Bureau, and put him on a fugitive list.&nbsp;
Without going into the veracity of Pathak’s explainer, it is deeply problematic that the Electronic Transaction Act has been invoked – proof that politicians are getting the courts and investigating agencies to make an example of a high profile journalist.&nbsp;
The intention is to silence media investigations into the fake refugee scandal in which the main partner in the ruling coalition is implicated, and in which one of its former home ministers was jailed last year.
The Kathmandu High Court has been mysteriously active in targeting journalists these days. <a href="https://bizmandu.com/" target="_blank">Bizmandu</a> and <a href="https://nepalkhabar.com/" target="_blank">Nepalkhabar</a> were served a notice last month <a href="https://nepalitimes.com/news/no-freedom-after-expression-y4inku06" target="_blank">to withdraw a story they did</a> on the Chair of the <a href="https://www.sebon.gov.np/" target="_blank">Security and Exchange Board of Nepal (SEBON</a>) Santosh Narayan Shrestha allegedly demanding kickbacks from hydropower investors.&nbsp;
Incredibly, the court even asked the two portals not to report on the subject anymore – a ruling so absurd that the Patan High Court overturned it a week later.&nbsp;
The allegations against Shrestha were made in a public meeting of the <a href="https://www.ippan.org.np/members/3060/bungal-hydro-ltd" target="_blank">Independent Power Producers Association of Nepal (IPPAN)</a>, and MPs demanded a <a href="https://myrepublica.nagariknetwork.com/news/parliament-demands-probe-into-sebon-chairman-over-alleged-commission-demand-40-32.html" target="_blank">Parliament inquiry</a> into the regulator. <a href="https://www.himalkhabar.com/144523/santosh-narayan-shrestha" target="_blank">HimalKhabar</a> reported this week that while Shrestha was reportedly demanding commissions from private investors for IPOs, he cleared primary share sales in Bajhang’s 10.75MW <a href="https://www.ippan.org.np/members/3060/bungal-hydro-ltd" target="_blank">Bungal Hydro</a> in which his family members have investments, company records show.
And then just on Monday, bureaucrats hoodwinked MPs by deleting references in a bill requiring a two-year ‘cooling off’ period under which retiring civil servants could be barred from holding constitutional positions for two years.
The contest for who is more corrupt: bureauacrats, politicians, or the private sector is on.
Kunda Dixit

SLAPPing Democracy

The monsoon this year arrived on time, and brought life-giving rain — irrigating paddy terraces, recharging groundwater, reviving springs, and increasing electricity generation.
But Nepal has to deal with either too much water or too little. On a clear April day before the monsoon, the hills of Sindhuli district were parched, and there were wildfires burning out of control. There had been no rain for the past six months.
And that has been the perennial crisis for Nepal’s farmers: that 85% of the rainfall occurs during just four months of the monsoon with little rain for the other eight months.&nbsp;
The water crisis is related to the powerful changes sweeping the mid-hill region of Nepal. With better roads, higher incomes and more exposure, many residents now aspire to have the kind of water supply seen in urban homes. They want hot or cold water at the turn of a tap, showers and flush tank toilets.&nbsp;
To meet this rising demand, many local and provincial governments are investing in large water supply projects often by lifting water from rivers hundreds of metres down the mountain. But these new systems may not be sustainable in the long run.
Many villages in Sindhuli are switching from local springs to piped systems, and even in rural homes, overhead tanks are becoming common.
But this new convenience comes with big challenges. Lifting water from rivers far below requires long pipes, electric pumps, and constant maintenance. These systems are costly, and the streams themselves often shrink to a trickle in the dry months. Big water-lifting schemes look impressive, but there is doubt if they can meet growing water demand.
A much more sustainable solution would be what some communities are doing: restoring old ponds or build new recharge systems. But those villages are exceptions, in most places traditional ponds and wallows are being filled up to be turned into sports fields, or make way for buildings.
Where there are new ponds, they are sometimes in the wrong places or without proper design. Roads and drains are not engineered properly and have increased landslides and erosion. Water management in hilly areas is not just about building things, it is about building in the right way, in the right place.
Traditional water systems were based on nature. They were not perfect, but they used the land wisely. Ponds used to hold rainwater and slowly refill springs which supported families, farms, and forests.&nbsp;
Not everything worked well in the past, but we can learn from traditional water management practices. Across Nepal, some rural municipalities have launched campaigns to store monsoon runoff — either in tanks, ponds or by recharging the aquifers.
But not all efforts have been successful. Some ponds are built without any hydrological study. Some are rushed to meet deadlines rather than real needs.&nbsp;
Now, the Muhan initiative hopes to revive springs to make households more resilient and help farmings. With the financial support of the Australian Centre for International Agricultural Research, research is being done to understand how springs work and how they are affected by changes in rainfall, land use, and development.&nbsp;
Instead of just building pipes and tanks, the project maps the entire springshed so we can understand the root cause of water shortage. In Sindhuli, the problem is not the amount of rain, but the loss of natural systems that store it and the social systems that manage water.&nbsp;
Nepal’s towns and villages now face a major challenge: how to manage water all year round as demand rises with people’s living standards. Depending only on river-lift systems is not a sustainable solution.&nbsp;
We need a mix of approaches that help store water from the rainy season to make it available for the rest of the year, whether by directly harvesting rainwater, restoring ponds, managing springsheds, or smart management of demand.
Rural Nepal is also seeing dramatic depopulation. Much of the outmigration can be stemmed if there is easier water supply for agriculture and household use. Across the mid hills, villages are emptying because springs are going dry. Government policy needs to catch up with the reality on the ground, and support solutions that work for people and nature. Every water supply plan should include recharge structures. Every road or building project should consider water flow and erosion. Local governments need more than budgets: they need training, tools, and data.
Ngamindra Dahal is with the Nepal Water Conservation Foundation, Kathmandu. Hemant Ojha collaborated in this piece and is associated with the Australian National University.

Water for Life

<a href="https://nepalitimes.com/multimedia/the-last-of-the-kusunda">The Kusunda</a> are among the last remaining hunter-gatherer communities left in Nepal, and it has only one fluent speaker left of a language that is not related to any other language group in South Asia.&nbsp; The Kusunda call themselves the King of the Forests ((गेम्येहाक़ in Kusunda,वन राजा in Nepali) and used to have a nomadic lifestyle till recently. But decades of exclusion from mainstream society and modernity have forced the Kusunda to assimilate. &nbsp; Today, most Kusunda live across Nepal’s mid-hills and western plains, choosing to identify themselves as Thakuri and adopting names like Sen, Shahi, and Khan to avoid ostracisation. Over time, inter-ethnic marriages between the Kusunda and other communities became increasingly common.&nbsp; However, the assimilation with other communities also meant that almost no one from the Kusunda community can speak their mother tongue – considered by linguists to be a ‘language isolate’ not related to any other language group in the world, and lacking set rules of grammar that are foundational to other languages. There are no words for ‘Yes’ or ‘No’ in Kusunda, nor are there words to signify direction. There are 23 languages with less than 1,000 speakers listed in Nepal's 2021 census, with Kusunda being the language with the least number of speakers. The number of people who identified as Kusunda has decreased with each subsequent census. Only 253 individuals identified themselves as Kusunda in the last National Census of 2021, down from 273 in 2011.&nbsp; <div class="embed-block"><iframe src="https://creators.spotify.com/pod/show/raithane-bhakha/embed/episodes/Kusundas---the-last-of-the-forest-kings-e23ge6p/a-a9peei1" height="102px" width="400px" frameborder="0" scrolling="no"></iframe></div> The government’s decision to provide a social security stipend to the community for the past few years has prompted many from the Kusunda community to reclaim their identity and in the process, explore their culture and language. Kamala Sen Kusunda, who lives in Dang, is the only fluent native Kusunda speaker alive, although there are now other Kusunda and non-Kusunda people learning how to speak the language. By the time Kamala Sen Kusunda was born in 1975, her family had settled in a village in Rolpa. Although she did not experience the nomadic life of her forebears, she still roamed the forests freely as a child and many of the values and socio-cultural practices of her community were instilled in her and her siblings.&nbsp; This meant that Kamala grew up speaking Kusunda with her family. But by then, the Kusunda had increasingly begun to interact with people beyond their community, and inter-ethnic marriages had become a norm.&nbsp; Kamala herself married at 18 to a 52-year-old man from the Chhetri community. She would go on to have four children, but they were brought up with her husband’s culture and community rather than her own, and teaching them her mother tongue seemed impractical.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250628030648_afaa298bf8ea3b7086e2ed086b11eab463ef2b20a82a4aad74df3dd2e922a4c3.jpg" data-media-id="editor_2" data-image-id="20250628030648_afaa298bf8ea3b7086e2ed086b11eab463ef2b20a82a4aad74df3dd2e922a4c3" data-rendition-name="original" width="855" height="641" loading="lazy" alt="Kusunda NT"> <figcaption>Gyani Maiya Kusunda with Kusunda youth in 2015.</figcaption> </figure>  “If I had spoken my language to them when they were children, they would have learned,” she tells us ruefully. “But they were growing up in a different community, so I never pushed, and they never expressed interest.” At the time, she had other things to worry about, such as earning a livelihood and sustaining her family. To find work, Kamala and her family moved to Shimla in India, where she worked at an apple orchard for six years.&nbsp; Over the next years, Kamala and her family moved back and forth between India and Nepal for work, and Kamala was not actively conversing in the language of her people or being able to connect with members of her community now scattered across Nepal.&nbsp; Had she not forgotten her language after all those years? “How could I forget the language of my ancestors?” she replies. “Not speaking it did not mean that it ceased to be a part of me.”&nbsp; Kamala had been working at a brick kiln in Thimi seven years ago when the National Language Commission tracked her down, offered her a paid position as a Kusunda language consultant and source person for basic language training in Dang.&nbsp; It was there that Kamala met her cousin Gyani Maiya Sen Kusunda, the only other person able to speak Kusunda fluently, who had been working with the Commission to conserve Kusunda language and culture. It was also where Kamala met language researcher and lexicographer Uday Raj Ale. Ale had been in the middle of his research into the Tharu language and community 15 years ago when he met Gyani Maiya Kusunda’s son, who told him that his mother was one of the few people who spoke Kusunda, but that no one had shown an interest in studying and preserving the language and culture. Ale met Gyani Maiya, spending time with her learning and researching Kusunda. By 2017, Ale had collected enough words to put together a Kusunda dictionary. The Kusunda vocabulary currently comprises 2,000 words. His research into the Kusunda language and culture has taken him to every known Kusunda household in Nepal. Although the census puts the number of Kusunda at 253, Ale reckons there are only 158.&nbsp; “Kusunda language is endangered due to its lack of use in everyday life, literature, and religious and socio-cultural practices, as well as the prevalence of inter-ethnic marriages,” explains Ale. In 2019 the Language Commission began its language transfer programs for youth from indigenous communities. Since then, the Commission has completed multiple phases of Kusunda language classes in Dang facilitated by Uday Raj Ale. The classes have 20 students, not just from the Kusunda community, but also interested non-native students.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250626120632_c6c378bc00af450f2b7f0cf17af1c3b2b6f7b7226927c458c3e01ec389869d33.jpg" data-media-id="editor_3" data-image-id="20250626120632_c6c378bc00af450f2b7f0cf17af1c3b2b6f7b7226927c458c3e01ec389869d33" data-rendition-name="original" width="1485" height="1535" loading="lazy" alt="Kusunda NT"> <figcaption>Students learning Kusunda with instructor Uday Raj Ale (second row, left)</figcaption> </figure>  Khamba Rokaya, who worked as a caretaker for young Kusunda children in Dang, became interested in learning the language as she sat in with the children during their lessons, and for the last few years has been among the few non-native Kusunda language learners in Dang. “I am not from the Kusunda community, but now that I have learned the language, I hope to do my part to carry on the work and share my knowledge with as many people as possible,” she says. “One way to ensure that we preserve this language is to extend its speaker base, both within the Kusunda and non-native communities.” Ale and Kamala have continued to work together since Gyani Maya’s passing in 2020, expanding the Kusunda vocabulary and creating appropriate curricula to fit the needs of the students as their knowledge of Kusunda expands.&nbsp; But without any documentation of Kusunda history, the community’s traditions, stories, values and language were at risk of being lost to time. “The loss of an ethnicity, language or culture in a country is akin to losing a vital organ, and a unique perspective of looking at the world,” says Ale. Which is why Archive Nepal in collaboration with the British Council’s Cultural Protection Fund and the UK’s Department of Culture, Media, and Sport in February launched a book of creative writings in the Kusunda language titled पिन्डा (meaning ‘The First’ in Kusunda): A Compilation of Kusunda Literature. The book is a collection of informative essays about the Kusunda language and culture, short stories that explore themes from nomadic life to universal Nepali experiences of poverty and migration, letters to loved ones, as well as conversational pieces by five Kusunda students ranging from ages 16 to 30. The works in the Kusunda language are also translated into Nepali and English.&nbsp; “Language is an important part of ethnic identity, and our indigenous languages cannot evolve or be conserved unless they are spoken or taught,” said Ale during the launch of the book earlier this year. “But most importantly, language exists as long as there exists literature in that language.” Kamala was in Kathmandu for the launch of the book, and smiled proudly as she looked at the young writers who had contributed to the collection. She said: “I’m glad the young people have chosen to learn and preserve Kusunda. Otherwise, our language would have died with me.” &nbsp;

mahabharat

Deity, devotion, and divine dance

Being good is not easy

Being good is not easy

Kangchenjunga: too sacred to climb?

SLAPPing Democracy

Water for Life

Saving the Kusunda language from extinction