कामवासना र प्रेम

हाम्रा ऋषिमुनि र गुरुहरूले कामवासनालाई सधैं हेयको दृष्टिले हेरे। उनीहरूले के बुझेनन् भने उनीहरू जसका कारणले जन्मिए, त्यसैलाई गाली गरिरहेका छन्। कामवासना बिनासृष्टि चल्दैन। यो ईश्वरद्वारा मानवलाई दिएको सर्वोत्तम उपहार हो। कामवासना प्रेमको अंश हो। यदि कामवासनाबाट प्रेम हटाइदिने हो भने त्यो कुरूप बन्न पुग्छ। प्रेमले सेक्सलाई सौन्दर्यबोध गराइदिन्छ। मात्र सेक्स प्लास्टिकको फूल हो भने प्रेमयुक्त सेक्स बगैंचामा फूलेको प्राकृतिक फूल हो। सेक्सका सम्बन्धमा एउटा रमाइलो कुरा छ। जो प्रेमले ओतप्रोत भएको सेक्स छ, त्यो उज्यालोमा सम्भव छैन। कुनै पनि प्रेमवान व्यक्तिले उज्यालोमा यो क्रिया सम्पन्न गर्ने प्रयास गर्दैन। पशु वा पशुतुल्य मानिस मात्र उज्यालोमा सेक्सको चाहना राख्छन्। प्रेमयुक्त सेक्स त्यसबेला सम्भव छ, जव प्रेमका सबै तह पार हुन्छन् र त्यसभन्दा अझ उज्यालोमा जान ती जोडी प्रयत्नशील हुन्छन्। रात्री, एकान्त एवं सम्पूर्णताको अनुभूति प्राप्त गर्न सेक्स गरिन्छ, उज्यालोमा भय प्रकट हुन्छ। प्रेममा भय ? यो साह्रै असुहाउँदो शब्द हुन जान्छ। यदि सेक्समा कुनै पनि अंशमा भय वा अन्य कुनै पक्ष हाबी भयो भने त्यसमा प्रेम छैन भन्ने बुझे हुन्छ। 

कुनै पनि स्त्री खुला आँखाले सेक्स गर्न सक्दिनन्। सुन्दा अचम्म लाग्न सक्छ, सेक्समा पुरुषको तुलनामा महिलाले त्यसको आत्मीय आनन्द लिन्छन्। त्यसमा प्रेमको अनुभव बढी महिलाले नै गर्छन्। उनलाई सेक्सको चरम अवस्थाबाहेक अरू कुराको बोध हुँदैन। महिलाहरू अश्लील हुँदैनन्, त्यसैले उनीहरू यसमा बढी आनन्द लिन्छन्। जो बढी अश्लील छ, उसले सेक्सको गहिराइ र त्यसमा उत्पन्न प्रेम बुझ्न सकेको हुँदैन। कामवासना प्रेमको पूरक हो भन्ने कुरा श्लील महिलालाई भन्दा बढी अरूलाई थाहा हुँदैन। 

त्यसैले स्त्रीका धेरै नग्न चित्र बनाइन्छन्। किनभने पुरुषलाई स्त्री देहमा रुचि छ, महिलालाई छैन। सामान्य स्त्री कहिल्यै पनि नाङ्गो पुरुषको कल्पना गर्दिनन्, तर पुरुष ? संसारमा जति पनि महिलाका चित्र बनेका छन्, ती पुरुषको बिना प्रेमको सेक्सबाट उत्पन्न इच्छाहरू हुन्। कलात्मक चित्र त्यसको अपवाद हुन सक्छ। जबसम्म सेक्समा शरीरको कल्पना रहन्छ, तबसम्म त्यो सेक्स दिव्य वा प्रेमपूर्ण हुन सक्दैन, तर जब कुनै व्यक्ति कसैप्रति प्रेमभावले ओतप्रोत हुन्छ, त्यो व्यक्ति नजानिँदो किसिमले त्यसप्रति कामवासनाले भरिन थाल्छ। कामवासनाको अर्थ त्यसको गहिराइलाई प्राप्त गर्नु हो। बाहिरी आकर्षणबाट त्यो गहिराइ प्राप्त गर्न सकिँदैन। 

त्यसको कुनै चरण हुन्छ। जब कोही व्यक्ति कसैप्रति अति प्रेमभावले भरिन्छ, उसका लागि उसलाई प्राप्त गर्ने चाहना हराउँछ। उसको प्रेम नै कामवासना तिरोहित गर्ने साधन बन्न पुग्छ। कसैलाई लाग्न सक्छ, प्रेमले सेक्सको चाहना तिरोहित हुन्छ। होइन, प्रेमको तीव्रताले यति ठूलो फड्को मार्छ कि सेक्सको चाहना नै बाँकी रहदैन। अंग्रेजी शब्द सेक्सले एक अर्कामा विभाजित गर्छ, त्यसमा दुईको प्राप्त गर्ने चाहना हुन्छ। जब प्रेमभित्र सेक्स बाँकी रहँदैन, त्यसबेला दुवैको छुट्टाछुट्टै चाहना बाँकी रहँदैन, दुवै प्रेममा हुन्छन्, अर्थात् गहिरो प्रेमको अवस्थामा सेक्स निरर्थक बन्न पुग्छ। 

अब हामी वास्तविक प्रेमका विषयमा प्रवेश गर्दैछौं। जब कुनै युवाले (स्त्री होस् वा पुरुष) कसैसँग कामवासनाको पूर्ति गर्छ, त्यसबेला लाग्न सक्छ, सेक्सले एक-अर्कालाई जोड्ने काम गर्‍यो। अझ नजिक बनायो। क्षणिक अर्थमा सेक्सले दुई व्यक्तिलाई जोड्छ, जोडिएको भ्रम दिन्छ। यद्यपि गहिरो अर्थमा त्यसले एक-अर्कालाई टाढा पुर्‍याउँछ। प्रत्येक शारीरिक सम्पर्कपछि मानिस केही हतासा, निराशाको घेरामा परेको महसुस गर्छ। अघिको तीव्र प्रेम केही मिनेटको संसर्गले अचानक घटेको महसुस हुन्छ। अघिको पि्रयतम वा प्रेयसीभित्रको स्वप्नील यात्रा केही समयका लागि तिरोहित हुन्छ। त्यसो भए अघिको प्रेम कहाँ पुग्यो ? सेक्सले प्रेमलाई तृप्त गर्‍यो कि प्रेमबाट टाढा पुर्‍यायो। 

दुई प्रेमी-प्रेमिकाको अनुहारमा सेक्स गर्नुअघिको आभा रहँदैन। सेक्सपछि दुवैले एक-अर्कालाई स्नेह गर्छन् तर माया गर्न सक्दैनन्। प्रेम र स्नेह फरक कुरा हुन् तर उनीहरूको स्नेह त्यही प्रेम हो भन्ने भ्रम पर्न सक्छ। प्रेम त समागममा बगिसक्यो। जस्तो कुनै फलको गुदी थाहा नपाई निस्कियो तर बोक्रा छँदैछ। प्रेमी प्रेमीका त्यसैलाई फल मान्ने भूल गर्छन्। यसरी प्रेमको वास्तविक रूप खण्डित हुन्छ। बाँकी हुनुपथ्र्यो, सेक्सअघिको प्रेम। गम्भीर प्रार्थना, जीवन सौन्दर्यको, तर स्नेह मात्र रहन गयो, एक अर्कामा। यसरी सेक्सले प्रेम खण्डित गर्‍यो, गरिरहनेछ। यो अर्थमा धेरै ऋषिमुनि वा गुरुहरूले कामवासनालाई बर्जित गरेका हुनसक्छन्। तर म भन्छु— यदि कसैले सेक्स नगरी प्रेमको महत्व कसरी बुझ्न सक्छ ? जबकि भन्नुपर्छ, पहिले प्रेमको अनुभव गर। त्यसपछि सेक्सको अनुभव गर। त्यसपछि प्रेम र सेक्सबीचमा आएका अप्ठयाराहरूको अनुभव गर। अनि बल्ल बुझ, तिम्रो जीवन कहाँ अड्किएको छ, प्रेममा वा सेक्समा ? 

सारा अस्तित्व प्रेममय छ। वृक्षले प्रेम गर्छ पृथ्वीलाई। प्रेम नगर्ने हो भने पृथ्वीमा वृक्ष सम्भव थिएन। सामान्य व्यक्तिलाई लाग्न सक्छ, जराले पृथ्वी र रूखबीचको अस्तित्वलाई कायम राख्छ, तर गम्भीर भएर विचार गर्ने हो भने जरा र पृथ्वीबीच प्रेमको सम्बन्ध छ। सम्पूर्ण अस्तित्व, सम्पूर्ण ब्रम्हाण्ड घुम्छ प्रेमका कारण। एक्लो सत्य निकै रूखो हुन्छ। त्यसमा प्रेम जोड्ने हो भने सत्य पनि रमाइलो लाग्न सक्छ। 

केवल एक प्रेमपूर्ण आलिंगनमा पहिलो पटक देहले आकार लिन्छ। प्रेमिकाले तिम्रो देहलाई आकार दिन्छिन्। उनको आलिंगनले तिमी प्रेमपूर्ण छौ भन्ने सन्देश दिन्छ। हिजोसम्म तिम्रो देश मरुस्थल थियो, प्रेमीको एक आलिंगनले त्यो मरुस्थलमा धान फल्न थाल्छ। तिम्रो प्रेमीको प्रेमले तिमी हुनुको अस्तित्व प्रदान गर्छ। उसको प्रेमले आफू हुनुको अर्थ दिन्छ। आफू अर्थात् आत्म हुनुको गौरव प्रदान गर्छ। कसैले तिमीलाई पहिलो पटक प्रेम गर्न पुग्यो भने तिमी कति सजग र सचेत हुन्छौ, कुनै न कुनै बेला सबैले अनुभव गरेकै कुरा हो। यो अनुभव न मन्दिरमा गएर गरेको कुनै प्रार्थनाले दिन्छ, न कुनै विशेष समाजसेवाले। देहले पहिलो पटक ईश्वरको द्वार खुलेको अनुभव गराउँछ। 

आलिंगनले एक अर्काको शरीरलाई बुझ्न मद्दत गर्छ। कामवासना अर्काको देह बुझ्ने माध्यम बन्न पुग्छ। यही प्रक्रिया अघि बढ्दै जाँदा तिमीलाई तिम्रो शरीरका कारण प्राप्त हुने अनुभवलाई गाढा बनाउँदै लान्छ। कामवासनाले तिमीलाई देहधारी बनाउँछ। प्रेमले तिमी शरीरमात्र होइनौ, अरू केही हौ भन्ने अनुभूति दिन्छ। अर्थात तिमी आत्मा हौ भन्ने भावना विकसित गराउँछ। पहिलो घेरा तिमी शरीर हौ भन्ने भावना, दोस्रो घेरा तिमी आत्मा हौ भन्ने भावना। कामवासनाले पहिलो घेराको अनुभूति दिन्छ, प्रेमले दोस्रो घेराको अनुभूति दिन्छ। अब तेस्रो घेरातर्फ अघि बढ्ने हो भने प्रार्थना, ध्यान तर्फ लाग्नुपर्छ। यसले तिमीलाई ब्रम्हसम्म पुग्न मद्दत गर्छ। 

यी तीन चरण छन्, कामवासनाबाट प्रेम अनी प्रार्थनासम्म पुग्न। प्रेमका धेरै आयाम हुन सक्छन्। प्रेम ऊर्जा हो। यो ऊर्जा युवा अवस्थामा कतै गएर पोख्ने कि ऊर्जाको क्षमतालाई महसुस गर्ने ? भन्ने कुरा व्यक्तिको आफ्नो हातमा हुन्छ। 

प्रेमः आनन्दको अभिव्यक्ति

धन हुने व्यक्तिले धन दिन सक्छ, गरीवले दिन सक्दैन। रिसाहा व्यक्तिले रिस नै दिन्छ, प्रेम दिन सक्दैन। जो व्यक्तिसँग प्रेम छ, उसले घृणा दिन सक्दैन। प्रेम गर्ने व्यक्तिले प्रेमको माग गर्दैन, ऊसँग भएको कुरा उसलाई किन चाहियो र ? यो संसारमा त्यो व्यक्तिले मात्र प्रेम दिन सक्छ, जसलाई अरूबाट प्रेम चाहिएकै छैन। महावीर, बुद्ध यस्ता व्यक्ति हुन् जसले मानिसलाई प्रेम मात्र दिन सक्थे। 

प्रेमको वास्तविक अर्थ हो दिनु। प्रेम गर्नेले गुनासो गर्दैन, केवल प्रेम गर्छ। यदि कसैले म तिमीलाई प्रेम गर्छु भन्छ, तर यसो भएन, उसो भएन भनेर गुनासो गर्छ भने बुझ्नुपर्छ, यसले तिमीलाई प्रेम गर्दैन। तिमीले प्रेम गरे म प्रेम गर्छु नगरे गर्दिनँ भन्यो भने त्यो प्रेमी होइन, व्यापारी हो। व्यापारमा लेनदेन हुन्छ, प्रेममा होइन। 

आज स-साना कुरामा प्रेमी-प्रेमीका छुट्टिन्छन्। आखिर किन ? कारण के भने दुईबीचको लेनदेनमा गडबड भयो। यसको अर्थ हो, मैले प्रेमी वा प्रेमीकासँग जति र जसरी चाहेको थिएँ, अर्कोले त्यति र त्यसरी दिन सकेन। प्रेमीले सोच्यो मैले दिएँ... तर अर्कोले त्यति प्रतिफल प्राप्त गर्न सकेन। यतिमै सबै प्रकारको लेनदेन बिग्रन्छ। वाहिर हेर्दा प्रेम बिछोड देखिन्छ, तर भित्री कुरा के हो भने दुवैबीच लेनदेन बिगि्रएको रहेछ। जहाँ प्रेमको अर्थ लिनु होइन, दिनु मात्र रहन्छ, त्यसबेला प्रेम टुट्दैन, बरु झाँगिदै जान्छ। जुन स्थानमा प्रेमलाई दिने वस्तुका रूपमा बुझिन्छ, त्यस्तो स्थानमा ईश्वरले चाहेर पनि त्यो प्रेम टुटाउन सक्दैनन्। प्रेममा कुनै कन्डिसन हुनुहुँदैन, निःसर्तता नै प्रेमको वास्तविक रूप हो। 

प्रेममा त्यो व्यक्ति पर्छ, जो आनन्दित हुन्छ। जो दुःखी छ, त्यस्तो व्यक्तिले अरूलाई प्रेम दिन सक्दैन, उसले प्रेमको माग मात्र गर्छ। प्रेम यसकारण माग्छ कि उसको दुःख सकियोस्। आखिर प्रेमको माग किन गरिन्छ ? दुःख हटाउन। सबै दुःखी व्यक्ति प्रेम चाहन्छन्, अरूबाट। यदि कसैले भन्छ म तिमीलाई प्रेम गर्छु, त्यसबेला बुझ्नुपर्छ ऊ भित्र दुःखी छ। दुःखी व्यक्तिबाट प्रेमको आशा राख्नु मुर्खता हो। 

म एकपल्ट फेरि सम्झाउँछु। यसलाई राम्रोसँग बुझ। कोही व्यक्ति दुःखी छ, उसले प्रेमको माग गर्छ। यदि कोही व्यक्ति सुखी छ भने उसले तिमीलाई आनन्दित तुल्याउँछ। तिमीसँग प्रेमको माग गर्नु र तिमीलाई आनन्द दिनु दुई फरक कुरा हुन्। जो व्यक्ति आनन्दित छ, उसले दुःखीलाई पनि सुखी तुल्याउँछ। उसको छेउमा आनन्द बषिर्रहेको हुन्छ। तिमी भिखारीसँग जीवन बिताउन चाहन्छौ कि आनन्दसँग, त्यो तिम्रो निर्णय हो।

British Indian Army (c. 1857–1947)

From the end of the Indian Rebellion of 1857 until the start of the World War I the Gurkha Regiments saw active service in Burma, Afghanistan, the North-East Frontier and the North-West Frontiers of India, Malta (the Russo-Turkish War, 1877–78), Cyprus, Malaya, China (the Boxer Rebellion of 1900) and Tibet (Younghusband's Expedition of 1905).

Between 1901 and 1906, the Gurkha regiments were renumbered from the 1st to the 10th and redesignated as the Gurkha Rifles. In this time, the Brigade of Gurkhas, as the regiments came to be collectively known, was expanded to twenty battalions within the ten regiments.^[12]

During World War I (1914–18), more than 200,000 Gurkhas served in the British Army, suffering approximately 20,000 casualties, and receiving almost 2,000 gallantry awards.^[13] The number of Gurkha battalions was increased to thirty-three, and Gurkha units were placed at the disposal of the British high command by the Nepalese government for service on all fronts. Many Nepalese volunteers served in noncombat roles, serving in units such as the Army Bearer Corps and the labour battalions, but there were also large numbers that served in combat in France, Turkey, Palestine, and Mesopotamia.^[14] They served on the battlefields of France in the Loos, Givenchy, Neuve Chapelle and Ypres; in Mesopotamia, Persia, Suez Canal and Palestine against Turkish advance, Gallipoli and Salonika.^[15] One detachment served with Lawrence of Arabia, while during the Battle of Loos (June–December 1915) a battalion of the 8th Gurkhas fought to the last man, hurling themselves time after time against the weight of the German defences, and in the words of the Indian Corps commander, Lieutenant-General Sir James Willcocks, "... found its Valhalla".^[16] During the ultimately unsuccessful Gallipoli campaign in 1915, the Gurkhas were among the first to arrive and the last to leave. The 1st/6th Gurkhas, having landed at Cape Helles, led the assault during the first major operation to take out a Turkish high point, and in doing so captured a feature that later became known as "Gurkha Bluff".^[17] At Sari Bair they were the only troops in the whole campaign to reach and hold the crest line and look down on the Straits, which was the ultimate objective.^[18] The 2nd Battalion of the 3rd Gurkha Rifles (2nd/3rd Gurkha Rifles) was involved in the conquest of Baghdad.

2nd/5th Royal Gurkha Rifles, North-West Frontier 1923

Following the end of the war, the Gurkhas were returned to India and during the interwar years, they were largely kept away from the internal strife and urban conflicts of the sub-continent, instead being employed largely on the frontiers and in the hills where fiercely independent tribesmen were a constant source of troubles.^[19] As such, between the World Wars, the Gurkha regiments fought in the Third Afghan War in 1919 and then participated in numerous campaigns on the North-West Frontier, mainly in Waziristan, where they were employed as garrison troops defending the frontier, keeping the peace amongst the local populace and keeping the lawless and often openly hostile Pathan tribesmen in check. During this time the North-West Frontier was the scene of considerable political and civil unrest and the troops stationed at Razmak, Bannu and Wanna saw an extensive amount of action.^[20]

During World War II (1939–45), there were ten Gurkha regiments, with two battalions each making a total of twenty pre-war battalions.^[21] Following the evacuation of the BEF from Dunkirk in 1940, the Nepalese government offered to increase recruitment to increase the total number of Gurkha battalions in British service to thirty-five.^[22] This would eventually rise to forty-five battalions and in order to achieve this, third and fourth battalions were raised for all ten regiments, with fifth battalions also being raised for 1 GR, 2 GR and 9 GR.^[21] This expansion required ten training centres to be established for basic training and regimental records across India. In addition five training battalions^[23] were raised, while other units^[24] were raised as garrison battalions for keeping the peace in India and defending rear areas.^[25] Large numbers of Gurkha men were also recruited for non-Gurkha units, and other specialised functions such as paratroops, signals, engineers, and military police.

Whispers of Gurkha war tactics quickly became legend among Axis soldiers. Stories of shadowy troops began to circulate; Gurkha soldiers who would break into German barracks at night. The stories went that the Gurkhas would quietly make their way through the soldiers; the first soldier in the line of beds would have his throat slit in his sleep, the second would have his bootlaces cut, and so on in that fashion. When a German soldier would wake up to see that the man on either side of him was dead, he would panic and immediately go for his boots; only to find that the laces were cut. They would be horrified to see this sign that they could have been killed as well.

The 2/5th Royal Gurkha Rifles marching through Kure soon after their arrival in Japan in May 1946 as part of the Allied forces of occupation.

A total of 250,280^[25] Gurkhas served during the war, in almost all theatres. In addition to keeping peace in India, Gurkhas fought in Syria, North Africa, Italy,Greece and against the Japanese in the jungles of Burma, northeast India and also Singapore.^[26] They did so with considerable distinction, earning 2,734 bravery awards in the process^[25] and suffering around 32,000 casualties in all theatres.^[27]

समलिंगीहरूको प्रेम

अमेरिकाको क्यालिफोर्निया राज्यमा 'गे' र 'लेस्बियन' विवाहलाई अनुमति दिएसँगै त्यहाँ समलिङ्गी विवाह गर्नेहरूको ताँती नै लाग्यो । छिमेकी मुलुक भारतमा पनि गत वर्षको २ जुलाईका दिन १ सय ६० वर्ष पुरानो कानुनलाई तोडेर समलिङ्गीलाई साथै बस्न र विवाह गर्ने मञ्जुरी अदालतले दिएको छ । विश्वका १ सय २६ देशमा यस्तो सम्बन्धलाई मान्यता प्रदान गरिएको छ भने विश्वभरि ४० लाख 'गे' तथा २५ लाखजति 'लेस्बियन' छन् ।

आखिर समलैङ्गकिता के हो ? 'गे' र 'लेस्बियन' के हो ? समलैङ्गकिताअन्तर्गत काम-वासना वा यौनसन्तुष्टि समान लिङ्गको पुरुष वा महिलाहरूले लिन्छन् । मनोवैज्ञानिकहरू भन्छन्- यो क्रिया अनुवांशिक गुणका कारण पुस्तौँपुस्तादेखि चलिआएको छ भने केहीले यसलाई विकृत मानसिकताको द्योतक मान्छन् । यद्यपि समलैङ्गकिता नयाँ विषय होइन तर पनि यो विषय उपेक्षाको सिकार बनेको छ । मानिसहरू भन्छन्- समलैङ्गकि सम्बन्ध असामान्य सम्बन्ध हो । जुन विषय असामान्य हुन्छ, त्यो विषय समाजको उपेक्षा र अपहेलनाको कारण बन्छ ।

हाम्रो समाजमा कतिपय समलिङ्गीले चुपचाप आफ्नो सम्बन्ध बनाएका छन् । धेरै अभिभावकलाई थाहा छ, उनीहरूका छोराछोरी यस्तो कार्यमा संलग्न छन् तर पनि उनीहरू विवश छन्, किनभने जब यस्तो सम्बन्ध हुन्छ तब यो पनि एउटा नशाजस्तो रोगका रूपमा विकास हुन्छ । पहिले-पहिले विवाहको कुरा चल्दा आमाबुबा आफ्ना छोराछोरीका लागि योग्य र संस्कारवान् बधू तथा ज्वाइँ खोज्थे । पछि गएर छोराछोरी आफ्नो खुसीले प्रेमविवाह गर्न थाले । पछिपछि कतिपय 'गे' र 'लेस्बियन' बन्न थाले । अबका आमाबुबाले यस्ता छोराछोरीसँग के भन्नेछन् भने, 'बाबु तिमीहरू विवाह गर, बढी उमेरकी केटी भए पनि हुन्छ, विधवा-विदुर हुन सक्छन्, अर्को जातको पनि चल्छ तर प्लिज केटा-केटीसँग नै विवाह गर ।' 

यस्तो लतमा परेका व्यक्तिका अभिभावकहरूले कहिलेकाहीं घर-समाजको डर देखाएर आफ्नो हैसियत मिल्ने युवक-युवतीसँग विवाह गर्न जबर्जस्ती पनि गर्छन् तर यस्तो जबर्जस्ती विवाह सफल हुँदैन । दुवैको जीवन असफल हुनसक्छ । यस्तो स्थितिमा पीडितका आमाबुबालाई पनि 'काउन्सिलिङ' आवश्यक हुन्छ ।

जुनसुकै मानिसले समाजभन्दा बेग्लै केही गर्न खोज्छ भने त्यसले समाजको वक्रदृष्टिको सामना गर्नुपर्छ । धर्मका ठेकेदारहरू सोच्छन्- समाज जुन स्थितिमा छ, त्यो त्यस्तै रहोस् तर समयको निरन्तर प्रवाहका कारण व्यक्तिको सोचमा परिवर्तन आउँछ । त्यसकारण १ सय वर्षपहिले हाम्रो समाज जस्तो थियो आज त्यस्तै छैन, अर्को १ सय वर्षपछि पनि समाजको अवस्था अर्कै हुन्छ ।

समलैङ्गकिताको विषयमा बहस र उपेक्षाको अर्को कारण के पनि हो भने हाम्रो समाजमा मानिसहरू यौनजस्तो विषयमा खुलेर छलफल गर्दैनन् । हाम्रो समाजमा यस्ता विषयलाई गोप्य मानिन्छ र जुन विषय गोप्य हुन्छ, त्यो विषयमा धेरै कौतूहलता हुन्छ । सेक्स हरेक व्यक्तिको शरीरको माग हो तर पनि यो विषय गौणजस्तो मानेर, लाज सम्झेर, वर्जित कुरा मानी हामी यसलाई टाढा राख्छौँ । यस विषयमा कुरा गर्नेलाई हामी नकारात्मक दृष्टिले हेर्छौं । यसकारण सेक्ससँगै समलैङ्गकितालाई पनि नकारात्मक रूपमा हेर्न थालियो ।

समाजका सबै धर्मले यो विषयमा असहमति जनाएका छैनन् तर हरेक धर्मका धर्मगुरुले यस्ता सम्बन्धलाई पाप भनेका छन् । समलैङ्गकिता समाज व्यवस्थाको विरुद्ध छ, यो पाप र अनैतिक कार्य हो । इसाई धर्ममा यस्तो सम्बन्धलाई पापका रूपमा लिइएको छ । हिन्दू धर्ममा अलिकति फराकिलो सोच छ तर धर्मगुरुहरूले यसलाई विकृत मानसिकताका रूपमा लिएका छन् । आजको आर्थिक मन्दीको चापमा धेरै युवावर्ग उच्च शिक्षा र रोजगारीका लागि घरबाट टाढा गएर बस्नुपर्छ । परदेशमा कुनै आफन्त नातेदार हुँदैनन् । पैसा बचाउने सुरमा साथीसँग एउटै कोठामा बस्नुपर्छ । यस्तै सुख र दुःखको बेला कुनै समय यस्तो सम्बन्धको सुरुवात हुन थाल्छ । पछि-पछि गएर यस्तो सम्बन्ध अझ प्रगाढ हुन्छ तर अरूले चाल पाउँदैनन् । यस्तो सम्बन्ध कहिलेकाहीं आपसी सहमतिले बन्छ भने कहिलेकाहीं डर, धम्की देखाएर पनि हुन्छ ।

हरेक युवाले प्रेमको परिणति विवाहलाई मान्छन् । विवाहको उद्देश्य गृहस्थीसँगै सन्तान प्राप्ति पनि हुन्छ तर सन्तानका लागि महिला र पुरुष दुवैको आवश्यकता हुन्छ । अहिलेसम्म प्रकृतिले जन्म दिने अधिकार महिलालाई मात्र दिएको छ । समलिङ्गी सम्बन्धमा प्रेम त बढी हुनसक्छ तर सन्तान प्राप्ति असम्भव हुन्छ । संसारका प्रत्येक व्यक्तिले सन्तानको चाहना गर्छन् तर यस्तो समलिङ्गी सम्बन्धको उपहारस्वरूप सन्तान प्राप्ति हुँदैन । यसको जवाफमा समलिङ्गीहरू भन्छन्, 'यो संसारमा धेरै अनाथ शिशु छन्, हामी कुनै अनाथ शिशुलाई माया दिएर आफ्नो सन्तानको कमी र रहरलाई पूर्ण गर्न सक्छौँ' तर विचार गर्नुस्- के आमा-बाबुको जस्तो निश्चल प्रेम यस्तो जोडीले दिन सक्छ ? आमाजस्तो मन कसैको हुँदैन । आउँदा दिनमा समलिङ्गीहरूको समस्या यसरी नै बढ्दै गयो भने मनुष्य जाति नष्ट हुने, संहारसम्म पुग्न सक्छ ।

लोकतान्त्रिक समाजमा हरेक व्यक्तिलाई आफ्नो विचार राख्ने, जीवन आफ्नै तरिकाबाट बाँच्ने अधिकार छ । कुन व्यक्ति आफ्नो बेडरुममा के गरिरहेको छ, यो उसको निजी कुरा हो । अरूलाई केही हानि-नोक्सानी नपुर्‍याई स्वतन्त्रतापूर्वक बाँच्ने अधिकार सबैले पाएका हुन्छन् । समलैङ्गकिता पनि एउटा भावना हो जसभित्र पनि माया हुन्छ । मनोवैज्ञानिकहरू भन्छन्, 'समलिङ्गीहरूको मस्तिष्क अन्य सामान्य मानिसको भन्दा फरक हुन्छ ।' वैज्ञानिकहरूले के पत्ता लगाएका छन् भने महिला समलिङ्गीहरूको मस्तिष्कमा 'गे' कोशको कमी हुन्छ । जुन कारणले ऊ सामान्य महिलाको अपेक्षा आफूलाई पुरुषका रूपमा बुझ्छन् । यस्तै पुरुष 'गे' को मस्तिष्क सामान्य महिलाको मस्तिष्कको वरिपरि हुन्छ, यस्ता पुरुषको यौन आकर्षण सामान्य महिलाजस्तो हुन्छ । 
यस विषयमा भारत र अन्य देशमा पनि धेरै चलचित्र बनेका छन् जसमध्ये केहीले त समस्याको खिल्ली उडाएका छन् । अहिले संसारभरका समलिङ्गीहरू खुलेर बाहिर आएका छन् । उनीहरू नारा, जुलुसद्वारा आफ्नो एकजुटता प्रदर्शित गर्छन् । समलिङ्गीहरूका अगुवाहरू भन्छन्, 'अब समलिङ्गीसँग सम्बन्धित विषयमा पर्दा हालेर काम चल्दैन । किनभने यो व्यक्तिगत स्वतन्त्रतामाथि हमला र कुठराघात हो । विश्वका धेरै देशमा यस्तो सम्बन्धले मान्यता प्राप्त गरिसकेको छ भने अरू देशमा किन यसलाई अछुतो मान्ने ? समलिङ्गीहरूलाई आफ्नो अभिव्यक्ति दिने पूर्ण अधिकार छ । यस्तो सम्बन्धको एउटा फाइदा के छ भने यिनीहरूबीच धेरै कलह, झैझगडा अनि एक-अर्कासँग बढी अपेक्षा हुँदैन । यिनीहरू आफ्नै दुनियाँमा रमाउँछन् ।

यति हुदाहुँदै पनि समाज मन खोलेर यस्तो सम्बन्धलाई स्वीकृति दिन तयार छैन । योग गुरु बाबा रामदेवले यस्ता व्यक्तिलाई योग र संयमसँगै काउन्सिलिङद्वारा सुधार्न सकिन्छ भनेका छन् । जे होस्, हरेक व्यक्तिलाई आफ्नो जीवन आफूखुसी बिताउने अधिकार हुन्छ तर पनि समाजको नियममा बाँच्न सक्नु राम्रो ।

Kingdom of Nepal form History of NEPAL

Gorkha rule

The old king's palace on a hill in Gorkha

After decades of rivalry between the medieval kingdoms, modern Nepal was created in the latter half of the 18th century, when Prithvi Narayan Shah, the ruler of the small principality of Gorkha, formed a unified country from a number of independent hill states. Prithvi Narayan Shah dedicated himself at an early age to the conquest of the Kathmandu Valley and the creation of a single state, which he achieved in 1768.

The country was frequently called the Gorkha Kingdom. It is a misconception that the Gurkhas took their name from the Gorkha region of Nepal; actually, the region was given its name after the Gurkhas had established their control of these areas. The Gurkha, also spelled Gorkha, are people from Nepal who take their name from the legendary 8th-century Hindu warrior-saint Guru Gorakhnath. Gurkhas claim descent from the Hindu Rajputsand Brahmins of Northern India, who entered modern Nepal from the west.

After Shah's death, the Shah dynasty began to expand their kingdom into what is present day North India. Between 1788 and 1791, Nepal invaded Tibetand robbed Tashilhunpo Monastery in Shigatse. Alarmed, the Chinese emperor Qianlong appointed Fukang'an commander-in-chief of the Tibetan campaign; Fu defeated the Gurkha army and the Gurkhas were forced to accept surrender on China's terms.

After 1800, the heirs of Prithvi Narayan Shah proved unable to maintain firm political control over Nepal. A period of internal turmoil followed.

Rivalry between Nepal and the British East India Company over the princely states bordering Nepal and India eventually led to the Anglo-Nepalese War (1814–16), in which Nepal suffered a complete rout. The Treaty of Sugauli was signed in 1816, ceding large parts of the Nepali territories of Terrai, (nearly one third of the country), to the British, in exchange for Nepalese autonomy.

As the ceded territories were not restored to Nepal by the British when freedom was granted to the people of British India, these have become a part of the Republic of India (see Greater Nepal) even though it was mentioned that the treaties on behalf of the East India Company or British India would not be valid anymore. The Kingdom of Sikkim, which had already lost its Darjeeling region to British India in 1853, was annexed by the post-colonial Republic of India in April 1975 and, in the following month, Sikkim's people voted to join the Indian Union.

[edit]Rana rule

The Rana dynasty of Rajputs ruled the Kingdom of Nepal from 1846 until 1953, reducing the Shah monarch to a figurehead and making Prime Minister and other government positions hereditary. It is descended from one Bal Narsingh Kunwar of Kaski, who moved to Gorkha in the early 18th century and entered the service of Raja Nara Bhupal Shah around 1740. Originally, the Rana dynasty hails from the Sisodiya Rajput Royal family of Chittor now Udaipur in India, capital of the Mewar region. The dynasty traces its roots to Maharaj Kumbhakaran Singh of Chittor, Mewar. Maharaj Kumbhakaran Singh was the younger brother of Rana Ratan Singh of Mewar. Rana Ratan Singh married Rani Padmini (She along with hundreds of other women undertook Jauhar and the male members performed Saka during the siege of the Chittorgarh fort by the ignominious sultan of Delhi, Allauddin Khilji ). Unlike claimed ancestral root to Chittor, per se Dor Bahadur Bista, a notable anthropologist,brought to light that the ancestors of Ranas were Jumli Khadka who joined the army of Kaski principalities whom king of kaski honored with the title of Kunwar. Kunwar became Rana only after the time of Jung Bahadur Rana. In some historical evidences, King Surendra has referred Junga as a lowly Khas. To accept the marriage proposal of Jung's son's with the King Surendra's daughter, it is said that clever Jung linked his ancestral root to Chittor Rajput to be superior to khas and equivalent to Shahs.

Prime Minister Jung Bahadur Rana

Jung Bahadur was the first ruler from this dynasty. His original family name was Rana but in Nepal people mistook his Rajput title of Kunwar for his family name, Kunwar is a title denoting royal lineage used by Rajput princes in northern India. Rana rulers were titled "Shri Teen" and "Maharaja", whereas Shah kings were "Shri Panch" and "Maharajdiraj". Both the Rana dynasty and Shah dynasty are Rajput caste in the Hindu tradition, in contrast with the native Himalayan culture which is largely Buddhist and Bön. Jung Bahadur codified laws and modernized the state's bureaucracy. In 1855 he attempted to impose his influence in Tibet but was stopped in the Nepalese-Tibetan War (1855–1856).

Originally Jung Bahadur and his brother Ranodip Singh brought a lot of upliftment and modernisation to Nepalese society, the abolishment of slavery, upliftment of the untouchable class, public access to education etc. but these dreams were short lived when in the coup d'état of 1885 the nephews of Jung Bahadur and Ranodip Singh (the Shumshers J.B., S.J.B. or Satra (17) Family) murdered Ranodip Singh and the sons of Jung Bahadur, stole the name of Jung Bahadur and took control of Nepal.[10][11] After the murder of Sri Teen Maharaja Ranodip Singh, the Shumshers occupied the hereditary throne of Prime Minister and added "Jung Bahadur" to their name, although they were descended from Jung's younger brother Dhir Shumsher. This was done after Sri Teen Maharaja Chandra Shumsher realised the British gave more weight and importance to the "Jung Bahadur" name.

Maharaja Sir Jung Bahadur Rana]'s eldest son was Gen. Jagat Jung, known as "Mukhiya Jarnel". His eldest grandson and Gen. Jagat Jung's eldest son was Gen. Yuddha Pratap, known as "Naati Jarnel". Their descendants currently live in Manahara, Kathmandu. Two of Jung Bahadur's sons Gen. Ranabir Jungand Commander-in-Chief Gen. Padma Jung Bahadur Rana KIH Gold Medal 1877 were escorted to Allahabad. Gen. Ranabir Jung later attempted to reclaim his position, after having raised an army, but was thwarted and finally killed in battle. Ranabir Jungs descendants with the title Bir Jung Bahadur are very widespread, and live in Kathmandu, Dehra Dun, Delhi, Kolkata, Australia and The UK.

Descendants of Commander-in-Chief Gen. Padma Jung Bahadur Rana KIH Gold Medal 1877 today live in Allahabad, Nepalgunj, Dehradun, Kathmandu, New York, Australia and United Kingdom. Gen. Padma Jung Bahadur Rana later wrote the book called "Life of Sir Jung Bahadur" which was published in early 1900 in India. His sons and grand-sons fought and commanded forces in places like France, Italy, Afghanistan, Burma, Flanders, Egypt, Mesopotamia and Wazirstan during the Great World War I and the Great World War II and won long list of medals. Many of his daughters, grand-daughters and great-grand-daughters were/are married to various Maharajas of Indian Principality States. Similarly many of his sons, grandsons and great-grandsons were/are married to various Princesses of Indian Royal Houses. Maharaja Sir Jung Bahadur Rana of Kaski & Lamjung himself started the process of marrying Rana Gentlemen and Ladies to the Indian Royal Households in mid 1800 AD. Commander-in-Chief Gen. Padma Jung KIH Gold Medal 1877 continued the process of marrying his sons and daughters to the Indian Royal Households in late 1800 AD. One of his great-granddaughter Sita Rani Devi is Rajmata of Indian Princely State of Makrai. Another great-granddaughter is Geeta Rani Rana who is married to Late Thakuri Prachanda Singh of Royal House of Tulsipur.

Present rulers of Kingdom of Nepal, Jajorkot, Bajhang and Indian Princely States such as Jhalai, Jubbal, Bagribari, Tripura, Oel Kaimara, Khairagarh, Rajgarh, Tehri-Garhwal, Thalrai,Benaras, Ramnagar and many other states share a direct bloodline with Commander-in-Chief Gen. Padma Jung Bahadur Rana KIH Gold Medal 1877 and Maharaja of Kaski & Lamjung Sir Jung Bahadur Rana.

Crown Prince General Dhoj Narsingh Rana, adopted son of Sri Teen Maharaja Ranodip Singh (His biological father was Badri Narsingh Rana) had to go into exile with his family to India along with many of Jung Bahadur's surviving descendants. Many of Crown Prince General Dhoj Narsingh's children and family remained with Sri Teen Ranodip Singh's widow in Benares and were then relocated later relocated to Udaipur upon the invitation by Maharana Fateh Singh, who sought to give refuge to his Rana cousins. Out of seven sons and three daughters of Gen. Dwaj Narsingh three sons and one daughter moved to Udaipur on an invitation from the Maharana who graciously requested them to settle in Udaipur. While Neel Narsingh died at an early age the Rana princes Shri Narsingh & Dev Narsingh established themselves and carry on the family's name in the city of their forefathers. Their families established marital relations with the royal families and Thikanas like Jasmor (head of the Pundir clan), Banka, Gogunda, Samode, Neemrana (descendents of Prithviraj Chauhan), Mahendragarh, Medhas (From the family of Riyan which is the main seat of the Mertiya Rathores), Fatehnagar:Zorawar Singhji Ka Khera (From the family of the famous Chauhans of Kotharia) etc. The British government did not help any of the exiled princes whose fathers had saved the British and their empire in 1857.

The shortest serving Rana was Deva Shumsher Jung Bahadur Rana who ruled for two months in 1901, he was deposed by his brothers because of his open display of guilt for what has happened during the coup. Known as "The Reformist" for his progressive policies, he proclaimed universal education, began to building schools, took steps to abolish slavery, and introduced several other social welfare schemes.^{[citation needed]} He also made improvements to the arsenal at Nakkhu (south of Kathmandu) and started The Gorkhapatra newspaper. Dev Shumsher felt guilty for what had transpired during the coup, also a key incident happened during the coup which affected him deeply. He was held at gunpoint by General Dhoj Narsingh Rana, but was allowed to live and forgiven. For this he felt a lot of guilt and asked for the exiled family members to return to Nepal. This brought him in clash with his immediate brothers. He was deposed by his relatives, where he settled in Jhari Pani, near Mussoorie, where his Fairlawn Palace once stood. A developer purchased the palace and tore it down, replacing it with cottages. All that remains are a few of the original gates and a small portion of the palace skeleton. Even the last Prime Minister of Nepal Maharaja Mohan Shumshere Rana, who later settled in Bangalore, exchanged letters with the Rana family in Udaipur which was definitely an effort to reunite with his estranged family. The Rana family in Udaipur has till date preserved all such letters along with some photographs of Mohan Shumshere. Under the British Raj, the Ranas were acclaimed and given much prestige and a 19-gun salute; all with the exception of Deva Shumsher received knighthoods. The Rana dynasty developed into a powerful family clan and are still very influential in the country today. The family formed a close alliance with the Shah dynasty via marriage and business alliances.

Legendary accounts of the Kirati Period

Nepal's very first recorded, though still legendary, history began with the Devkotas, who may have arrived from the west to the Kathmandu valley. Little is known about them, other than their deftness as sheep farmers and great fondness for carrying long knives. According to the Gopalavamsa chronicle, the Kiratas ruled for about 1225 years (800 BCE–300 CE), their reign had a total of 29 kings during that time. Their first king was Elam; also known as Yalambar, who is referenced in the epic Mahabharata.

• The 1st Kirata King Kushal laid the foundation of the Kirata dynasty after defeating the last ruler of the Abhira dynasty. When Kiraats occupied the valley, they made Matatirtha their capital. The Kirat kingdom during the rule of Yalambar extended to Tista in the East and Trisidi in the West. It is said Yalambar had gone to witness the battle of Mahabharata between the Pandavas and the Kauravas. He was so brave and powerful that Lord Krishna beheaded him prior to the battle suspecting he might fight for the Kauravas.

• The 7th Kirata King 'Jitedasti'

During the rule of the 7th Kirat King Jitedasti, Lord Gautam Buddha is said to have come to the valley with his several disciples and to have visited holy places of Swayambhu, Guheswari, etc., and to have preached his religious teaching. The Kiratas of the valley refused to follow his doctrine but welcomed Lord Buddha and his disciples.

• The 14th Kirata King 'Sthunko'

During the rule of the 14th Kirat King Sthunko, the Indian Emperor Ashoka is said to have come to the Kathmandu Valley with his daughter, princess Charumati. During his stay in the valley, he is said to have four stupas built around Patan in the four cardinal directions and one in the centre. He is said to have arranged his daughter Charumati's marriage with a local young prince named Devapala. Prince Devapala and his consort Charumati lived at Chabahil near Pashupati area. Later Charumati had the stupas of Devapatana built after the death of her husband in his memory. Charumati later on become a nun herself and built a convent where she resided and practiced Lord Buddha's doctrine.

• The 15th Kirata king 'Jinghri'

During the rule of the 15th Kirata King Jinghri, another religious doctrine, Jainism, was being preached by Mahavir in India. Bhadrabhau, a disciple of Mahavira Jaina, is said to have come to Nepal. But Jainism did not gain as much popularity as Buddhism in Nepal.

• The 28th Kirat King 'Paruka'

During the rule of the 28th Kirata King Paruka, the Sombanshi ruler attacked his regime many times from the west. Although he successfully repelled their attacks, he was forced to move to Shankhamul from Gokarna. He had a royal palace called "Patuka" built there for him. The 'Patuka' palace can no longer be seen, except its ruins in the form of a mound. Patuka changed Shankhamul into a beautiful town.

• The 29th Kirat King 'Gasti'

The last King of the Kirat dynasty was Gasti, a weak ruler, who is said to have been overthrown by the Somavanshi ruler Nimisha. This ended the powerful Kirata dynasty that had lasted for about 1225 years. After their defeat, the Kiratas moved to the Eastern hills of Nepal and settled down, divided into small principalities. Their settlements were divided into three regions, i.e., 'Wallokirat' that lay to the East of the Kathmandu Valley, 'Majkirat' or Central Kirat region and 'Pallokirat' that lay to the far East of the Kathmandu valley . These regions are still heavily populated by Kiratas (Rai , Yakkha and Limbu).

[edit]

Kiranth Yakkha the different cast

Kiranth Yakkha is different cast in Nepal. This cast having more then 45 other sub cast. this cast having their won mother language it's call Yakkha language. Normally this cast people look have Mongolian face. so many other people they think Yakkha are Rai, Limbu, or some other , but Yakkha are not same or it's not the same with other. they have their won traditional, tipical their won language, dress up, food preparation this all for they have their won style.
Yakkha people specially located in east part of Nepal in Sankhuwa Sabha district.Mainly in hilly side not so cold and not so hot. they like to stay in normal weather. so this place start from border of Dhankuta Dirstict. to south part of Sankhuwa Sabha district. and some other district Ilam. Dhankuta. Pachthar. and east part of India like Sikkim and Darjeeling.
the main land of Yakkha is called DAS MAGHIYA AND PANCH MAGHIYA (it's mean 10 Yakkha village and 5 Yakkha village) in Sankhuwa Sabha. They belive that long long time ago they are migrate from different part. Kiranth are indigenous ethnic groups of the Himalayas (mid-hills) extending eastward from Nepal into India, Burmaand beyond. They migrated to their present locations via Assam, Burma, Tibet and Yunnan in ancient times. Prototype Tibeto-Burmans originated in theYellow River basin around 10,000 years ago.

Late North Korean Leader Promoted to Generalissimo

North Korea has announced that its late leader, Kim Jong Il, has been bestowed the title of generalissimo. 

North Korea's state media says the Supreme People's Assembly, the central military commission of the Workers' Party, and the National Defense Committee have awarded Mr. Kim the posthumous title of generalissimo, promoting him from marshal.

The announcement, by the official news agency and aired on the (North) Korean Central Broadcasting Station from Pyongyang, proclaims the late leader has been bestowed the same title as his father, Kim Il Sung, who, even in death, officially remains the country's only president.

The radio announcer says Kim Jong Il strengthened the army, which was founded and led by his father. He says Kim Jong Il's "invincible revolutionary leadership led the country to victory over the stand-off with imperialism and the United States."

Earlier in the week, North Korea unveiled its first bronze statue of Kim Jong Il, portraying him on horseback next to a similar statue of Kim Il Sung.

North Korea is to mark what would have been Kim Jong Il's 70th birthday celebration on Thursday. But now that he is deceased, it is not clear precisely what that will entail.
After Mr. Kim died, his third son, Kim Jong Un, succeeded him. He is believed to be in his late 20's.

Since assuming power, Kim Jong Un quickly embarked on a number of guidance visits to military facilities and schools. He is usually accompanied by a group of men in their 70's and 80's. Analysts say they are providing guidance to him, much as they did to his father and grandfather, in hopes that a third generation of the Kim family can maintain the unity of the impoverished country.