All About Bhupi Sherchan, Nepali poet: – Bhupi Sherchan is a Nepalese poet who was born in the Mustang district of Nepal. He went to Banares College. He was awarded the Sajha Puraskar 1969 for his collection of poems Ghumne Mech Mathi Andho Mancha (blind man in a swivel chair).
Sherchan was the most successful poet to popularize the free verse. He has analyzed human beings and human life in different ways. But his greatest contribution to Nepalese society is that he has tried to show the way to the new generation through his numerous poems.
His Himalayan nationalism can be seen in his poem Hami in which he claimed that Nepalese are brave, but silly (because they are brave). Sherchan published several odes to the martyrs of Nepal, including Sahid Ko Samjhana, Main Batti Ko Sikha, and Ghantaghar.
Ghumne Mechmathi Andho Manchhe or blind man in a swivel chair has been the subject of its 10th edition.
Life Journey of Sherchan
Bhupi Sherchan’s real name was Bhupendraman Sherchan). He was born in 1992 B. S. Paush 12(14th May 1937) in Thak Tukuche of Mustang. He was the youngest son of Subba Hitman Sherchan and Padmakumari Sherchan. He was merely six years old when his mother died.
He was unknown of motherly love and passion, therefore, he was extremely sensitive. He was neglected in his childhood. Due to this neglect, he can never forget the fact that he was growing up with an unbearable mental state. He went to Banaras for education at the age of ten and had attained the B. A. Degree.
At that time he is also said to have learned to drink alcohol, cigarettes, etc. that have changed his nature. At the same time, he was found to be committed to communist politics. This can be seen in his literary creations such as Pariwartan and Naya Jhyaure.
After failing to study, the family pressured Bhupi to tie in a marital bond. He had married two times. His second marriage to Kanti in 2025 B. S. Was an intercaste marriage.
At the same time, it is mentioned that he was imprisoned while participating in the Bhadra disobedience movement. It seems plausible that the visit to Russia in 2013 B. S. to participate in the Youth Festival had an adverse effect on communist views on Bhupi.
Although Bhupi’s acknowledgment and communist voice were muffled in the following days, poems like Hochi Minhalai Chitthi can not be omitted entirely.
Subsequently, his poems add aesthetic height to artistic, intellectual and sarcasm. The fact that there was a heated dispute over Bhupi’s alcohol addiction, political disputes and his desire for death cannot be hidden. It also shows that there is no synergy between his writing and his life’s work.
Once Bhupi said he is aware of his duties as son, husband, and father. But later due to addiction to alcohol, he said he is nothing but a bottle of Rum, he didn’t have any beginning or end.
At the same time he understood that only by literature, he cannot survive. Family burdens are also being added to his bag. Although Bhupi spent some time contracting in Bhairahawa, Pokhara, and Chitwan, it is reported that he did not enjoy the rummage. He is also said to have shared some hope for life after his second marriage.
In 2026 B. S., His greatest creation Ghumne Mech Mathi Andho Manchhe published. After this work, only some poems of his were published in some magazines. But no major publications of his compositions could be seen.
Towards 2030 B. S. he became seriously ill and suffered from illness, fighting asthma and diabetes but still continued his efforts in the literary world. In 2036 B. S. He became a member of Nepal Rajkiya Pragya Pratisthan.
Bhupi was still active in the literary world but couldn’t achieve the literary heights that he truly deserved. Though ideological distractions led him to the brink of enlightenment, he could not show the poetic realization of literary energy.
Having accepted the monarchy, losing some of its eloquence and love, Bhupi also went on to satirize himself in his old ideas. It also reminds him of his past.
While discussing his work, it is not just the work of thought that many have shown in the past and devalued his work. Respecting his good thoughts and actions is the aspect of today that needs to be evaluated by dismissing his latter ideas and actions.
After nearly a decade of creative silence, Bhupi finally published a poetic collection named Sarpaharuko Khojima in 2041 B. S. He then cleared that he couldn’t write because fo his deteriorating health and unwillingness to write poetry.
He expresses his anger at the multi-partyists when he opens up to the fact that he is distorted by the geopolitical communism and poetry. The poet, dedicated to the revolution, is proud to live up to the favor of the king, believing that the new dawn of change in society will not come until the storm arrives.
He has expressed the difficulty of reading the family in ko balchha diyo huri chaleko gharma which meant who can burn the light in the house which has always suffered from the whirlwind. He has described his important life events by saying being born in Ausi, being forgotten as a Communist in his teens, and now being a Karmanist. This illustrates his conceptual journey.
Bhupi does not appear to be satisfied with the position in Pragya Pratisthan. He expresses his dissatisfaction with the fact that “I was a half-blind man when I reached the turning point.”
In this context, he states that his right eye was already blind and the left eye was also worsening. He thoroughly meditates on the reality of the Nepali mind in the jet age and belly age. He inspired his contemporary poets to study and research before creating any creations of their own.
Bhupi, the father of eight children and husband of two wives, is said to be interested in music, and cricket. Don’t talk about ‘love affair’ (past), he says else many happy families will be saddened. This statement if Bhupi shows the romantic side of him.
As long as he lives on this earth whatever his life oath had been, his immortal work is poetry creation. After spending 54 years in this world, on Jestha 1, 2046 B. S. He departed from this world.
Although his physical body is not among us, his poetic personality is still alive. Only nine literary figures were able to join at his funeral and the whole literary society had forgotten him, but he never died in our hearts.
Bhupi’s poetry captures the beauty of the Himalayan cradle and the incense of Nepali, not only in the Lalupate and Sunakhari of the mountains, the paddy fields of Terai but also in the tea plant when the Nepalese nature is intensified.
Likewise, while smelling the smell of the Bhairahawa in the hot air, watching the life of a batter playing in Ranipokhari, Kathmandu, we will always remember poet Bhupi Sherchan.
The literary clay in the literary universe will not forget him. He has grown up in literary soil with his era. Through his poetry and lyrics, it can be said that he will continue to shine as a top poet in the field of Nepali literature.
Bhupi has made his era in poetry. In the age he created, he was raised and immortalized in the soil of Nepali language, caste, and poetry. Just as alive as the realities of life through a mixture of simplicity, elegance and ease, satire and decoration.
Bhupi Sherchan is celebrated as one of the most popular poets of modern Nepali poetry. He was born in Nepal, ruled by the Rana regime, and grew up in a thriving environment that made money through goods transactions the main way of life.
He adopted a political philosophy like Marxism that the rich did not want to easily follow. He gave artistic form to the populist slogan and cemented the highway prose poetry by Rimal. He enriched the language and content of modern Nepali poetry.
Although Bhupi was a product of elite business nobility, he did not choose a lucrative business for the general public. He chose the uncomfortable pursuit of socialist thought, intellectual dignity, and poetry.
When living with ordinary people, he lived the same way. He took some and gave some. The sources of liberation from suffering from terrifying pains occur in very few human beings who can attain the earthly essence of poetry. Bhupi was one of them. Bhupi’s greatest influence on Nepali poetry is that almost all of his poems are tied to the important questions of Nepali or world-human life.
Therefore, his thoughts are touching and relevant, together with his use of art, he is trying to deepen us, to contemplate and to connect the Nepali minds with the liberation movement of the world.
He is nicknamed Sarwahara because of his belief in Communism ideology. He is one of the great poets of our time. Many of the most talented poets of contemporary time have made a significant effort to reach beyond Bhupi. However, the effects of Bhupi are not diminished.
Evidence that Bhupi would accept the current movements of the world so intensely is found in some of his poems. For example, his solidarity with Vietnam in the war against imperialism can be seen in one of his most powerful poems, Hochi Minhalai Chitthi.
When he went to Kamaladi to take up the job of being appointed by the king, many well-known writers, critics and commentators went against him.
The state media did not give importance to Bhupi’s death, nor did the private sector media give proper place. The royal state would surely have played a mournful song if he was the lover of power and The Panchayat system.
He had gone to the palace with the committed CPN-Maoist group, Rayamajhi, and probably was dragged to the Kamaladi later. Perhaps because of the terrible sensation of that bite of the Palace, he published a poem titled In Search of the Serpent(sarpa ko khojima)in dignity.
In the same magazine, he said that he was ruined by two ka(क). Those Ka meant Kawi(poet) and Communists. His expression caused a landslide on the contractors. After all, himself and his poems were deeply inspired by Marxism.
The public commitment made him a public figure. However, he did not consciously try to escape the political tricks of Rayamajhi, who fell at the feet of the royal dynasty by overthrowing Marxism. It turned him away from a lifetime of the investment.
However, his ability to look upright in front of his poetry was neither in the cultural contractors of the Opposition nor with the literary generals of the Southern Way. They tried to reaffirm their commitment by grabbing that weak knot of Bhupi. However, when Bhupi’s presence was visible, they became invisible.
His problem lies in his understanding of poetry. So, in his absence, some of the contemporary poets who feared the popularity of Bhupi used to call him a fraud.
However, in doing so, they were with their fear who lacked poetic awareness. They would say this to cover up their inability, not just to know the amazing potential of Bhupi’s ability to handle the illusion.
If anyone criticizes him, Bhupi would laugh and say: Poor people don’t know about the craft. There was a serious meaning hidden in that laughter. And turning his expression seriously, he would say, either they hadn’t read or hadn’t understood.
He began his literary journey from 2006 B. S., In 2010 B. S., He published Pariwartan a drama, Naya Jhyaure a poetic collection. In 2015, he published another poetic collection named Nirjhar but 2025 B. S.
Had become the year which left unerasable marks of Bhupi in Nepali literature. It seems Ghumne Mechmathi Andho Manchhe or blind man in a swivel chair and Bhupi Sherchan are synonymous. For the first time ever, his creation won the Sajha Puraskar.
In the tradition of rhythmic modern Nepali poetry, Gopal Prasad Rimal introduced prose in poetry Bhupi expanded it separately. Bhupi was writing poems leaning on the foundation of the most revolutionary and chic vocal poet Gopal Prasad Rimal.
Bhupi wrote a simple and powerful poem when there was a time when readers were compelled to read poetry by sweating from there brain. He relieved the illusion that only complicated words can make the best poems.
He presented the parable that powerful poems are born in simplicity. The poets of the last generation also understood the importance of simplicity, taking on the influence of Bhupi.
Bhupi is critically evaluated by the liberalism that has emerged in the phase of modern Nepali poetry. And even within it, the merits of Bhupi’s overall poetry will not be complete.
Although it is natural to see progressive thinking in his early poems, the power of his poetry is different. The irony and the most aesthetic of all is his specialty.
The later poems are figurative and equally strong in nature. Striking against social inequalities and satire on the state system has become known as the Bhupi style. Many poets have since imitated his art of expressing profound expressions through the use of symbols in few words.
Bhupi has always been an antagonistic poet. Well, the latter may have a different explanation for his personality, depending on the time he spent advocating for the Panchayat system.
Some of the effects of Rimal’s founding of prose poetry, and his early two-poetry collection, according to the then political system, are influenced by Communism ideology.
Bhupi was born into an aristocratic family but always penned against power and money. He became the voice for the poor, the lowly and the common against the feudal.
His poems are of simple, sophisticated rhythm, the phonetic structure was liked by everyone. He does not fire the flames of rebellion like Rimal, but with the use of satire and imagery, he shoots arrows against the political system. Which can be seen in hos poems like Hami, Yo Hallai Hallako Desh, and Mero Chowk.
Trend changer poet
Rimal sprayed the seeds of prose, Bhupi set his own style in prose too. The poet, in fact, refers to Bhupi as a trend changer. Anyone is rarely left uninfluenced by his prose. Because of his different style, he is still remembered and admired today.
After the change in the political system in Nepal in 2015 B. S., The poetry also gradually went through a track change. Against the monarchical rule of King Mahendra, the straightforward language in the poetry meant life imprisonment.
It was in this case that Mohan Koirala, Bairagi Kaila, Ishwar Vallabh, etc. started writing poetry in the name of experimental poetry. In these poems, complicated and complex words and abstract imagery intersected. Therefore, Bhupi had the challenge of competing with intellectual and philosophical poets by his own ability.
However, he wrote poetry in the simplest form. Bhupi’s poetry became communicable to many when it was difficult to digest the poems of other poets. His contemporaries and disciples also followed his style.
Bhupi thus joined the society with the poems when the thread of poetry with the society was slowly breaking. From the very beginning, Bhupi has used his pen for the people. He followed the trend set by Rimal.
After all, Rimal has also written poems for public life. Rimal was more of a vocal poet of revolutionary consciousness, but through a blend of earthly elegance and intuitive imagery, Bhupi moved towards making poetry intelligible.
The language of the character lies in his ability to return the character itself, a feature that is rarely found in poetry. But Bhupi has done it perfectly. He also established himself by breaking through the jargon of experimental poetry.
For those who say simple poetry is light, his poetry itself has become a quick answer. The uniqueness of his sentimentality and beauty consciousness was rarely found in poets of that time.
He never attacked the power and the feudal class in a lowly, stern way. The precise vibe and artistic style became his specialty. Today’s poets have almost stopped writing complex poems in the name of practicality and intellectualism.
The readers of simple poetry are everywhere. The last generation seems to be affected by Bhupi somewhere. Even with simple words, Bhupi’s words are striking.
Guided by ideology, the erosion of the ideas gradually increased after his thirties. Bhupi’s life, advocating for human freedom and speaking out against autocracy, became an accident in the latter.
When he appeared openly with the panchayat’s supporters, his reputation declined suddenly. At that time all his poems were scared to be outlawed, but they became more popular and timeless.
Bhupi, who wrote about the value of life and social ugliness, was widely regarded by his contemporaries and other poets as an ugly poet who embraced the communist ideology.
The poet, known by the public, was not recognized by the state and the university properly. It is ironic that Bhupi and his creations are not taught in any postgraduate course. While studying the poetry section, the analysis of Bhupi as a libertarian/progressive is very minimal.
The writer/commentator of the progressive field only discusses and explains the poem of his progressive ideas, and has blinded to other fine poems of Bhupi. Due to problems with different views, there is also a problem in his overall evaluation.
The poet Bhupi first came up with a thought-provoking poem that emerged from the public consciousness. As time went on, his writing became more and more eminent and so born the Ghumne Mech Mathi Andho Manchhe.
Bhupi’s work has been listed in the top-selling list after ‘Munnamadan’ and ‘Gauri’ published by Sajha Prakashan. Bhupi is a rare poet who draws strength from simplicity. By embracing that simplicity, he exposed social practices, political misconduct and the helplessness of the state system.
Nepali remembers Bhupi as a popular poet, even though he wrote few works. It is necessary to translate Bhupi’s works into different languages and spread them to the international arena. The new generation needs to advance Bhupi’s thoughts and ideas.
His life services, occupations, and affiliations
- District Secretary of the Communist Party of Nepal
- Members of Nepal Rajkiya Pragya Pratisthan
Works published by Bhupi Sherchan
- Naya Jhyaure
- Ghumne mech mathi Andho manchhe
Bhupi Sherchan Poems:
- अभिशप्त घर/ Abhishapta Ghar
- असार/ Asar
- ए जून!/ A June
- एक कविता/ Ek kawita
- एक्लोपन/ eklopan
- गलत लाग्छ मलाई मेरो देशको इतिहास/galat lagchha malai mero deah ko itihas
- घुम्ने मेचमाथि अन्धो मान्छे/Ghumne Mech Mathi Andho Manchhe
- घैंटोभित्र वटवृक्ष/ghaito bhitra watabrikshya
- चिसो एष्ट्रे/chiso ashtray
- जीवनको अँध्यारो सडकमा/jiwanko andhyaro sadakma
- ज्वरमुक्त सूर्य, जलनमुक्त आकाश र तृप्त ताल/jwarmukta Surya, jalanmukta aakash ra tripta tal
- तीतरा, बट्टाई र भक्कूको राँगोका सन्तानहरुप्रति/titara, battai ta bhakkuko rangoka santanharu prati
- तृप्त ताल/tripta tal
- दुई टुक्रा/dui tukra
- दुई सेता कलिला हत्केलाको परेव ा: तिम्रो नमस्ते/dui seta kalila hatkelako parewa: timro namaste
- नयाँ वर्ष/Naya barsa
- पहिरो जाने पहाडमुन्तिर/pahiro Jane pahadmuntira
- प्रजातन्त्र दिवस/prajatantra diwas
- प्रात: एक आघात/prataha ek aaghat
- बेड–ल्याम्प/bed lamp
- भूपि शेरचन/ Bhupi Sherchan
- भैरहवा/ bhairahawa
- मध्यान्ह दिन र चिसो निद्रा/madhyanha din ta chiso nidra
- मर्दैछ हामीमा हामी बाँचेको युग/mardaichha hamima Hami bancheko yug
- मानी नभएको जिन्गानी/Mani navaeko jindagani
- मेरा विगतका सपनाहरु/Mera bigatka sapanahru
- मेरा साथीहरू/Mera sathiharu
- मेरो चोक/mero chowk
- मेरो जीवन लेकझैँ/mero jiwan lekjhain
- मेरो देश/ mero desh
- मैनबत्तीको शिखा/mainbattiko shikha
- यो दलन/yo dalan
- रात काठमाडौं प्रातः/raat kathmandau prataha
- रिक्त शय्याको स्थानबाट/rikta shaiyako sthanbata
- शहीदहस्को सम्झनमा/shahidharuko samjhanama
- शीत–युद्धकालका बाँदरहरु/shit yuddhakalka bandarharu
- सधैं–सधैं मेरो सपनामा/sadhain sadhain mero sapanama
- सर्पको खोजीमा/Sarpako Khojima
- साँझको नयाँ सडक जिन्दगीको यात्रा/sanjha ko Naya sadak jindagiko yatra
- हल्लै हल्लाको देश/hallai hallako desh
- हिंड्दा–हिंड्दै/hinda hinddai
- हो–चि–मिन्हलाई चिठी/ho chi Minhalai Chitthi
Bhupi Sherchan Honour
- Sajha Puraskar for Ghumne Mech Mathi Andho Manchhe in which the 42 poems are adorned with simple, genteel linguistics and sophisticated and rhythmic expressions.
- Gorkha Dakshinbahu second
Ghumne Mech Mathi Andho Manchhe
There has been much discussion about poet Bhupi Sherchan to this day. Nepali poets are learning a lot from him. This is why he is our common school. Bhupi wrote a trend poem. After his time there have been many trends in poetry writing.
New poets have begun to write in different languages, styles, and thinking. But, he is the foundation, our great poet. Every poet who looks at society has his own vision. Bhupi’s vision of politics, society, country, and the world was very high. In each of his works, any subject is critically viewed. His critical looks are very powerful. It is his power.
The political consciousness in Bhupi seems equally intense. Political consciousness is not found in some poets who write wonderful poetry today.
Even today a poet who has demanded republic and has taken sticks and bullets during that period opposes federalism while writing poetry today. Bhupi had ideological clarity. There is ample political power in his poems.
Talking about Ghumne Mech Mathi Andho Manchhe, it is an immortal poem with a sarcastic cap. The title itself is a complete poem. This poem full of political satire has struck the rulers and abbot of the time with a heavy whip.
The style of governance of those who are not qualified has been taken up. The poem is also poignant and rhythmic in terms of beauty. His poetry contains music. Politically, this poem is still relevant.
Such poetry never gets old. Now, those who are in power seem to be walking around like the previous rulers without planning, thinking, and support. There are confusion and speculation about the journey.
Such a poem is enough to fix them. However, after having rulers with rhinoceros skin in consciousness and sensation, there are problems. Democracy has given freedom of expression, but the rulers also got the freedom to choose not to listen to you.
Bhupi had such a wonderful time, which made him Bhupi Sherchan. There was no freedom of expression in the Panchayat period, but it was easy for the poets to establish their values. The police could have apprehended by the poet without giving a blow. It would also elevate the poet’s value.
One time Bhupi was interviewed. In it, he said that he could overthrow the government by one poem. It was courage and faith in a poet. Bhupi was also the world consciousness of his time.
At that time, he wrote in his poem, a letter to Ho Chi Min, the leader of Vietnam, a heritage of communist thought. At that time, many Nepali poets may not even have heard the name of Ho-Chi. Bhupi seems alert and aware of what political movements are taking place in the world.
Now, with Facebook and Twitter, it is easy to know at a moment what is happening in the world. The technology was not accessible at that time. If there was a movement for poetry in some.part of the world, Nepal would have known after several years. Bhupi was born during such an uncomfortable time.
The value of this poem is different because of the satirical value. The satire is in decent, cultured and poetic language. Bhupi Sherchan’s Ghumne Mech Mathi Andho Manchhe had worked to bring the distracted reader to an unfamiliar poem and bring them to the premises of the poem.
Bhupi Sherchan has contributed to the poem’s work by protecting the readers of the poem, reassuring them of their sensitivity. And reassuring them of the poetry’s ability, and in increasing their readership of the morality of Nepalese society. The awareness of the Nepali psyche for the pioneering change, the values of human power.
Bhupi used strong poetry to express the common misery of people in Nepali society. Bhupi has sharply spoken to the Nepali and Nepali society of his time with intense satire in poetry.
In fact, Bhupi Sherchan has set the standard for modern Nepali poetry. His poetry has revealed the knowledge that poetry is an educational material that should be accessible to the masses.
When we take a look at one of the poems of this poetic collection Ghumne Mech Mathi Andho Manchhe. Mainbattiko Shikha has given a number of anecdotes like the light of a lamp, the face of a beautiful young woman smiling alone’.
We do not know where such examples can be found elsewhere in Nepali literature. However, Bhupi can say ‘Nepal shrinks to Kathmandu, Kathmandu to new roads and new roads – crush under the feet of countless people, breaks down into newspaper, tea and bread shop.’
But he says the same thing: ‘The earth is rotating back to where I lived. Immediately I am unfamiliar with the changes around, from the fun to the curly chairs of the exhibition, like a blindfold.’
Bhupi’s anecdotes and images have been found in this book from the new road, khichapokhari, and stretch to Pokhara and Bhairahava. Surrounded on Pokhara, the ‘Musical Chair’s Player Mountains’ are erected. His Seti river tape sings like a recorded tape and the Machhapuchhre mountain looks face-to-face in the fewa in the morning.
Not only to Bhairahawa and khichapokhari chase, but Bhupi also keeps calling himself poor Bhupi Sherchan. It is conceivable that he feels guilty for doing about this motherland as the son of Nepal.
Hallai hallako desh
This poem was published on Ruprekha magazine in the year 2024 B. S. Bhupi must have written this poem in the Panchayat system when society was a little harsh, there was no openness like it does now.
From the closed society of the day till now, the speed and the rhythm of the society based on rumor and turmoil seem to be the same. So even today, the poem is just as relevant.
In society, the rumor of someone’s life can ruin the life of a family. It is a poem that exposes the mystery of the rumoring character of society.
Bhupi’s refined and fluent language does not seem to have influenced him at any time, and he didn’t write poetry immediately. He wrote this poem after studying Nepali society for a long time.
If poetry is not made positive, it will not be popular. If something unusual happenings are listed then only it is a poem. That is why poetry is also a language of language. Hallai hallako desh has that specialty.
There is a proverb that is already prevalent in Nepali society, ‘The leaf does not move without air.’ The proverb meant if there is rumor there must be some truth in it.
Bhupi’s poem is found to contradict it. Because of the fact that there is a rumor without a material basis, it has been shown that the empire of lies can be constructed on the basis of one rumor.
In view of this poem, it is understood that he had deeply studied Nepali society and culture. At one point in the poem it is said that ‘if you dig and look at the foundation of each of the houses here, there will be a rumor’.
There is a deep meaning hidden in it. It is said that there is a rumor and lies in the very foundation of Nepali society. That is, from the history of the society, it has been said that there is a lie. The rumor is not true.
A lie has replaced the truth. The lies he attacked are the basic wrong character of Nepali society. Although the poem has called the foundation of the house it is pointed to the life system of the individual.
In our system of living, rumor has become much more prominent. Truth, aptitude and accurate information have not yet taken place in life.
Why this poem has become so popular and so popular is because it has made some difference for all of us. Misinformation is spread in life. What should happen doesn’t happen, what shouldn’t happen it happens.
Nepalese society has been living the character of believing in rumor and lies, not finding a material basis, reacting to something immediately. Rumor tendencies only motivate us to live a hollow and breezy life.
We believe in rumors, and do not seek to know its true meaning. Yesterday, KP Oli was said to be doing this in the country. Today, Prachanda says this and that is heard. More recently, there is a rumor in the US that Donald Trump is implementing such a policy.
Talking about the time of Bhupi, in the year of 2019, King Mahendra talked about building a society based on class coordination which also proved to be just a rumor.
Bhupi went to Banaras in 2012 B. S. and studied. It was during this period that he joined the communists. After 5 years, he came to maturity in the study of Nepali society along with his life.
He joined the Communist Party. During that time, he may have suffered another kind of rumor. He may also have written the poem based on the different types of a rumor he experienced in his life.
Bhupi seems to be right when comparing the poem to all the indicators of today’s Nepal’s political, social, economic, and educational status. Reading our society, we have lost the character and tendency of this never-ending lies and rumor. He was a visionary.
The irony of Nepali society he wrote at that time is still in the same state. This poem is still relevant today and seems to be still relevant many years later. Because culture and contemplation do not change immediately.
Development, infrastructure, access to education and some changes in our lifestyle have not changed our thinking. You benefit from access to information, but what has made it different in life?
Overall, there was no difference in qualitative. We are still in a state of disrepair of right and wrong information. In the poem, Bhupi writes, deaf judges who need to use the earphones are the judge of the musical competition.
This line points to the contraction of our entire state plant. To add to this poem at present, the directors of the state, like the deaf judges of the music competition, are seen by the academics. That is, where there is no appreciation of ability.
Such a country is living in mischief. The society that does not seek the truth by rejoicing in the rumors eventually ends. This poem illustrates two contradictory positions and irony of Nepali society.
On the one hand, seeds of double-sown seeds are exhibited in the country, on the other side there are reports of drought and famine. On the one hand, a farmer who produces 50 kg of beans gets respect; on the other hand, people are dying without food. That is the hypocrisy of the state. He was thoroughly digressing the irony.
No man is blameless. Bhupi was also not bathed with milk. However, it is extremely fatal if some of his defects are brought to light and his contribution to society and literature are kept in shadow. We have to look at his creativity.
A person’s lifestyle and habits should also be balanced. However, the task of pulling him into controversy and opening up his overall evaluation becomes unbearable.
Bhupi’s lifestyle was convenient, he was followed by a woman, and he was surrounded by criticism of being a communist and then later praising royalists. Those who criticize his lifestyle should know that he was also the son of the well-known businessman Hitman of Mustang.
His father was the billionaire at that time. Despite this, Bhupi of the Thakali family struggled with literature. He thought good for the country and the world through communism. It’s a positive thing.
Even if he had a special affection for a woman, it would not be fair to look at him with his creations. Doing so is only prejudice.
The satirical poet, who wrote poetry while satirizing the social realities, joined the Pratisthan during the Panchayati Raj. If he had not done so, it would have been better.
Bhupi who was affiliated with the Communist party of Kesharjung Rayamajhi after joining the Pragya Pratisthan. Some said that Rayamajhi had introduced communist to the palace.
Despite this, Bhupi’s contribution cannot be forgotten. Even if he has some faults, it becomes very low before his qualities. His quality and creative power are overwhelming.
By Ankur Pradhan