Madan puraskar pustakalaya

The Madan Puraskar Pustakalaya is the principal archive of books and periodicals in the nepali language. The Library is a not-for profit, non-governmental institution that is run by a trust whose members are eminent men and women of letters of Nepal. In addition to the archival collection which is at the center of its focus, the Library is well known for its continuing work in the areas of publishing, education and training. It also manages two of Nepal's most prestigious literary prizes, the Madan Puraskar and the Jagadamba Shree. With beginnings as a private collection in the mid-1940s, the Library has expanded continuously over the decades, keeping pace with the development of the Nepali language in the modernizing nation state of Nepal, and in the hills of North India.
The first acquisitions for what was later to become the Madan Puraskar Pustakalaya were made in the mid-1940s by a Kathmandu schoolboy, with pennies that came from his lunch allowance. As the personal collection grew, it attracted gifts in kind from several important literary personalities, statesmen and scholars of Nepal and India.
In 1956, the collection received an endowment from Rani Jagadamba Kumari Devi Rana. Madan Puraskar Pustakalaya was officially registered in 1985, under Organizations Registration Act of 1977. The present chairman of the library is kamal mani dixit. It is situated at the patan dhoka, lalitpur. It has preserve the oldest daily newspaper awaz and its 1st edition . We should be very thankful to see their effort to preserve those.

चाँगुनारायण

चाँगुनारायणका मन्दिर काठमाडौँबाट ८ माइल पूर्व र भक्तपसरबाट केही माइल उत्तरपट्टि पर्दछ । चाँगुनारायणका प्राङ्गणबाट पाचौँ शताब्दीको नेपालमा राज्य गर्ने राजा मानदेवको तिथिमिथि सहितको अभिलेख पाइएको हुनाले प्राचीन समयदेखि नै च्ााँगुनारायणको मन्दिर यहाँ रहेको थियो भन्ने अड्कल लगाइन्छ । यो नेपाली तले शैलीको उत्कृष्ट नमुनाको रुपमा रहेकाृ छ । यस मन्दिरको वर्तमान स्वरुपले मध्यकालीन वास्तुकलालाई प्रतिनिधित्व गर्दछ । यो मन्दिर चारै कुनामा भएको एउटै जग वा पेटीमाथि बनेको मन्दिर हो । गसका दुई तल्लनहरु छन् । जो सामानुपातिक रुपमा तलको भन्दा मास्तिरको सानो छ । तल्लो तल्ला वर्गाकार रुपमा र गर्भगृहको प्रयोजनका निमित्त निर्माण गरिएको छ । गर्भगृहको मध्य भागमा नारायणको प्रस्तर मूर्ति राखिरएको छ । यस गर्भगृहको चारै दिशामा चार प्रवेशद्वारजस्तो निर्माण गरिएको छ तर पश्चिमपट्टिको प्रवेशद्वार नै मूल प्रवेशद्वार हो । ढोकाको दायाँ बायाँ भागमा गङ्गा जमुनाको मूर्ति स्थापना गरिएको छ । प्रायजसो ढोकालाई पहेंलो रङबाट रङाएको छ । यसको मध्यमा रहेको ढोका मात्र प्रयोजन योग्य छ । बाँकी ढोकाहरु प्रयोजनहीन छन् । प्रयोजन योग्य भएको मध्य ढोकाको शीर्ष भागमा तोरणहरु जडान गरिएको छ । यी तोरणहरु सुनको मोलम्वायुक्त छन् । बिष्णुका दाहिने शेष फणयुक्त सानो तोरणमा लक्ष्मीको मूर्ति कँुदिएको छ भने देब्रेपट्टि अाजली मुद्रामा शेष फणयुक्त तोरणमा गरुडको मूर्ति कुँदिएको छ । मूल ढोका अगाडिपट्टि प्रस्तरबाट बनेको एकजोडी सिहंको मूर्ति राखिएको छ । मन्दिरको उत्तरमुखि ढोका अगाडि भने एकजोडा भेडाका आकार प्रकारका मूर्तिहरु रोखएका छन् । यस ढोकामाथिको तोरणमा राधा कृष्ण र रुक्मिणीका मूर्तिहरु कँुदिएका छन् । मन्दिरको पूर्व ढोका अगाडि एक जोडी शार्दूलको मूर्ति बनाइएको छ । ढोका माथिको तोरणमा लक्ष्मीनारायण र गरुड भएको तोरण रहेको छ । दक्षिण ढोका अगाडि सुँढले कमलको फूल लिएको हात्तीको जोडीहरुको मूर्ति बनाइएको छ । यस ढोकाको तोरणमा गरुडासनको नारायणको मूर्ति र वरिपरि लक्ष्मी र सरस्वतीको मूर्ति रहेको छ । यसैगरी सबै दिशाका ढोकाअगाडिको प्रस्तर िसंढीको बायाँ दायाँ द्वारपालका मूर्तिहरु रहेका छन् ।
चाँगुनारायणको मन्दिर भित्री र बाहिरी गरी दुई तहको गाह्रो बनाई निमोण गरिएको छ । स्थानीय भाषमा यस मन्दिरलाई ुतस्देबलु भनिन्छ । दुई तल्लाको यो मन्दिर छत्र शैलीबाट निर्मित छ । यो मन्दिरको छानामाथि बीच भागमा एउटा ठूलो गजुर छ र त्यसको चारैपट्टि ससाना चारवटा गजुरहरु रहेका छन् । गजुरहरु कमलासनमा बनाएर त्यसमाथि छत्रावली बनाइएको छ । मन्दिरको प्राङ्गणमा पश्चिमतर्फ नतमस्तक मुद्रामा गरुडको भव्य प्रस्तरमूर्ति रहेको छ । यसैगरी यस मन्दिरको आँगनमा नरसिहं त्रिविक्रम वामन विश्वरुप श्रीधर बिष्णु महाबिष्णुआदिका प्रस्तरमूर्तिहरु लगायत छिन्नमस्ताको मन्दिर एवं ७८ पक्तीको राजा मानदेव अभिलेख समेत रहेको छ ।

The National Broadcasting Act

Preamble

Whereas, in order to protect and promote the freedom of expression and the right to be informed guaranteed to the people by the Constitution of the Kingdom of Nepal, 2047 (1990), and to raise public awareness also through the language of the nation as well as national languages by creating an environment of equality, mutual good faith, and harmony amongst all the tribes, languages, classes, regions and religious denominations by imparting economic, social and cultural activities of the country to the people through the broadcasting system, it is expedient to make legal provisions on the broadcasting , without any obstruction, of the flow of information in order that the general public get informed about impartial as well as authentic news and information taking place at the national and international level, by making the broadcasting media reliable, effective and strong, with the use of modern technology available in the field of information and communications.

1. Short title and Commencement:

a. This act may be cited as the "national Broadcasting act, 2049"

b.This Act shall come into force forthwith.

2. Definitions:

In this definition about the terms like: Broadcasting, program,license, broadcasting institution, satellite etc are given.

3. Supervision and operation of programs relating to broadcasting:
4. Prohibition on broadcasting without license:
5. Application for license:

If any program is to be broadcast than application for the license should be submitted to the majesty government.

6. Issuance of license:

7. Powers to prevent broadcasting:

8. Power to cancel license of broadcasting institution:

His majesty have the rights to cancell the license.

9. Special provisions on establishment of earth station:

Earth station are allowed to broadcast with the special provisions.

10. Broadcasting and distribution fee:

If a broadcasting institution intends to distribute and operate any program, the fees to be paid to His Majesty's Government or the prescribed organization and the fees to be collected from the persons or bodies using such program shall be as prescribed.

11. Production and broadcasting of programs:

While producing and broadcasting any program, a broadcasting institution has to give priority to the different events like development oriented program etc.

12.Participation of private sector in production and broadcasting of program:

In addition to the public sector, the private sector may also be got involved so as to make any programs fair, simple, efficient and effective.

13.Provision of time to foreign broadcasting institution or communication media:

14.Provision of time to broadcast advertisement:

15.Prohibition on broadcasting of advertisement:

16.Functions, duties and powers of broadcaster:

There are different functions, duties and powers that broadcasters should follows.

17. Punishment:

punishments should be given according to the crime done.

18. Appeal:

Any person who is not satisfied with any order or punished made or imposed by His Majesty's Government or the prescribed authority may file an appeal to the concerned Appellate Court within thirty-five days.

19. Security of broadcasting institution:

20.Delegation of powers:

His Majesty's Government may delegate any or all of the powers conferred on it by this Act to any authority or body.

21.Powers to frame Rules:

His Majesty's Government may frame necessary Rules in order to implement the objectives of this Act.

22.Prevalence of prevailing law:

The matters contained in this Act shall be governed by this Act, and the other matters shall be governed by the prevailing law.

23. Saving:

Notwithstanding anything contained elsewhere in this Act, a body corporate fully or partly owned by His Majesty's Government established prior to the commencement of this Act shall be deemed to have obtained the license of broadcasting institution under this Act.

This act is being regulated in 2052

मधेस आन्दोलनमा प्रेस

माघ १ गते अन्तरिम संविधानको घोषणपछि सुरु भएको मधेस आन्दोलनका क्रममा माघ २४ गतेसम्म पूर्वी र मध्य तराईका जिल्लामा मात्र १९ जना पत्रकारमाथि आक्रमण भयो । पत्रकार महासंघका पाँच कार्यालय र साचार संस्थाहरुमा तोडफोड भयो २३ जना पत्रकारले गम्भीर खालका धम्की र दुव्र्यवहारको सामना गर्नुपर् यो १९ पत्रकारलाई कार्यस्थल छाड्न बाध्य बनाइयो ५३ वटा प्रकाशन बन्द गरिए र साचार संस्थाका १२ वटा सवारी साधन तोडफोड गरिएको । माओवादी जनयुद्धका क्रममा र वि।सं २०६२ साल माघ १९ गते राजा ज्ञानेन्द्रले सक्ता हत्याएपछि नेपाली प्रेसले चरम उत्पीडन सहनुपरेको थियो । त्यो राजनितिक कारणले भएको थियो । राजनितिक कारणले मिडियालाई निसाना बनाइएका उदाहरण धेरै पाइन्छन् तर अधिकारवादी आन्दोलनका क्रममा भएको आक्रमणले प्रेस स्वतन्त्रता र उत्तरदायित्वबीचको अन्तर सम्बन्धमा गहिरो बहसको थालनी गनुपर्ने आवश्यकतालाई औंल्याएको छ । पे्रसमाथिको यो ज्यादतीलाई कुनै हालतमा पनि जायज मान्न सकिन्न र प्रेस स्वन्त्रताको पश्रमा लड्ने जुनसुकै संस्था र व्यत्तिका लागि सह्य हुन सक्दैन । तर यसको विरोध भत्स्रना र प्रतिरोधका धम्कीले मात्र समाधान निकाल्न सकिन्न भन्ने कुरा पनि यस क्रममा नेपाली प्रेस र प्रेस स्वतन्त्रताका पक्षधरलाई सिकाएको पाठ हो । मधेस आनदोलन नेपाली प्रेसका लागि एउटा क्रास बन्यो पत्रकारहरुका लागि ज्यादै स्वदेनशील जोखिमपूर्ण रहन पुग्यो । आन्दोलनले उचाइ लिदै जाँदा प्रेसमाथिको आक्रमण झनै तीव्र भयो । तर यो प्रतिकि्रया मधेस आनदोलनमा मात्र होइन आदिवासी जनजाति दलित तथा अन्य उपेक्षित अधिकारवादी आन्दोलनका गुनासोसँग पनि जोडेर हेनुपर्ने हुन्छ ।

लाहानमा प्रेससको स्थिित
मधेस आन्दोलनको उद्गमस्थल हो । पहिचानको आन्दोलनको यो उद्गमस्थलमा प्रेस विरुद्ध पनि थारै ज्यादती भएनन् । पत्रकारले कुटाइ खाए कार्यक्षेत्रबाट लखेटिए । यसरी लाहानको प्रेस असुरक्षित हँुदै गयो । दिनहुँको बन्द र हड्तालका कारण पत्रिका बन्द गनुपर्ने वाध्यता आइपर् यो । आन्दोलनरत् समूहका धम्कीका कारण उनीहरुले चाहेअनुसारका समाचार दिनुपर्ने बाध्यता थियो । पत्रिकारले आन्दोलनका पक्षमा समाचार नलेखे जे पनि हुनसक्छ भन्ने धम्की दिइन्थ्यो । पत्रिकालाई मात्र होइन पत्रिका छाप्ने प्रेसमा गएर समेत उनीहरुले आन्दोलन विरोधी पत्रिका नछाप्न दबाब दिइरहे । एकातिर बन्द र हड्ताल अर्कोतिर आन्दोलनकारीको दबाबका कारण दोहोरो मारमा परे नेपनलका संचारकर्मीहरु । आन्दोलनकारीको दबाबकै कारण लाहानबाट प्रकाशित पत्रिकाहरु निस्कन सकेन्न र कति त बन्द नै हुनपुगे ।
ल्ाहनमा पीडा भोग्नुपरेका पत्रकारहरु र संाचारकर्मीका नाम
१ मणिलाल विश्वकर्मा,पूर्व साप्ताहिक
२ शिवकुमार गाढीमाई एफएम
३ रामबाबु यादब इमेज च्यानल
४ सन्तोष सुवेदी गोरखापत्र दैनिक
५ विजयकुमार यादव बलान टाइम्स
६ विमल ठाकुर नेपाल वान
७ पवन श्रेष्ठ राजधानी दैनिक
८ देवराज पोखरेल नेपाल समाचारपत्र दैनिक
९ दिनेश्वर गुप्ता सभापति पत्रकार महासंघ सिराहा
१० रामानन्द गुप्ता हिमालयन टाइम्स

मधेस आन्दोलनको प्रारम्भ र विकास

१ माघ २०६२ मा जारी हुने अन्तरिक सविधानले मधेसी समुदायका भावना समेट्न नसक्ने दावी गर्दे मधेसी जनअधिकार फोरमले १४ पुसमै २माघको लागि नेपाल बन्द कार्यक्रमको आयोजना गरिसकेको थियो ।१माघमा अनतरिम सविधान जारी हुनासाथ राजधानीको माइतीघर मण्डलामा भेला भएका फोरमका कार्यकर्ताले संविधानको प्रति जलाएपिछअध्यक्ष उपेन्द्र यादवसहित २८ पक्राउ परे । बस यहि थियो मधेस आन्दोलनले उचाइ हासिल गर्नुको पछिल्लो कारण ।
फोरमको नेपाल बन्द जारी रहेकै बेला ५माघ दिउँसो दुई बजे माओवादी नेता रामकार्कीसहितका कार्यकर्ता चितवनमा आयोजना गरिएकोपार्टीको कार्यकर्ता भेलामा भाग लिन उदयपुरबाट आइरहेका थिए ।त्यतिबेला लाहान बजार फोरमका कार्यकर्ताको नियन्त्रणमा थियो । उनीहरुले टायर बालेर बजार बन्द गराएका थिए । माओवादी नेता कार्कीको टोलीले पार्टीको कार्यक्रममा जसरी पनि भाग लिन जाने भनेपछि बन्द आयोजनकर्ता र माओवादीबीच भनाभन भयो । भनाभन भइरहेको बेला माओवादी कार्यकर्ता चढेको गाडीबाट गोली प्रहार गरिएको थियो ।त्यसपछि लाहान बजारमा कोलाहाल मच्चियो । माओवादीको गोलीबाट स्थानीय मनकामना बोडिड स्कूलमा ९कक्षमा पढ्ने छात्र रमेश महतोकोमृत्यु भयो ।
घटनालगतै ७माघदेखि लाहान बजारमा सरकारी कार्यलयका खासगरि पहाडीमूलका कर्मचारीहरु संशकित हुनथाले । आन्तरिक राजस्व नगरपालिका यातायात व्यवस्था र घरेलु तथा साना उद्योग कार्यलयका कर्मचारीहरु उदयपुरको सदरमुकाम गाईघाट पुगे । आफूहरु लाहानमा बस्न असुरीक्षत भएको गुनासो पत्रकारहरुले सुनाए । उदयपुरका पत्रकारहरुले त्यसलाई समाचार बनाए ।त्यसदिन र भालिपल्ट त्यो समाचार प्रकाशित र प्रसारित गरियो । लाहानका कर्मचारीको भनाइका आधारमा उदयपुरबाट त्यो समाचार प्रवाह गरिएको भए पनि लाहानवासीले आफूहरुले कुनै कर्मचारीलाई त्यस्तो व्यवहार नगरेको भनेर लाहानका पत्रकारमाथि त्यसको आक्रोस पोखे ।त्यो समाचारको विरोधमा मधेसी समुदायका केही मानिसले लाहानका चारवटा सरकारी कार्यलयमा आगो लगाए । यसरी स्थितीले उग्ररुप धारण गरेको पाइन्छ ।

Parents.

Mother and father, two important persons on the life of a child. When we ask the child which one is your favourite, mom or dad? Then many child say it's mom but the true thing is that both of them possess the same value in the life of the child. Love cannot be measured and it teaches you the moral of the life. How to be loved and to give love to others? And these two persons teach you about love. We cannot distinguish between both of them and also compare between them. When it comes to motherhood and fatherhood then we can say that both of them have their different responsibility towards their child.
Father the one man who is the sole responsible person to look after the whole needs of the family. It's not that the mother does not do that. But to look after the family is their responsibility. When a baby is born both the parents feel happy that their baby has come in their life to lighten up. The baby face makes both of them full of emotion. Words cannot express those feelings yet but the fact is that both of them are happy to have their baby in their life.
It's true that mother is responsible for the bringing of the children. She teaches you the good manner and takes care of everything you need. Teaches you to well behave in the society and with the elders. But there is the equal responsibility of the father, he teaches you to value of life and the importance of the success. He teaches you to look forward for the goal of the life. From the early childhood your father teaches the different aspects of the life. My dad is also an inspiring dad he inspire me in different thing. My mom taught me the different things like manner. My mom used to worry about small things about me. My dad used to teach me how to struggle to achieve the desired goal which I have set for me.
So never thing that one person is responsible for bringing you up. Both of them are equally responsible. You will realise it when you see it through your parent's perspective.

what is the meaning of life?

What could be the meaning of life? It is still the same question tha runs in everyone mind but yet could not find the proper answer to it. If we ask the people around us some say life is beautiful like a flower other say something which is beautiful or what others. But what can we say about the life of a poor. Can be consider their life to be beautiful or miserable. can we say that they are having a prosperous life. They are not being poor by nature. They hav been poor because of the needs thay could not fulfill. Also what about the life of a innocent animal who is going to be a prey. We could not imagine their sorrow and pain. Life has different meaning to everyone. Some have prosperous life and some have miserable life. It depends on how we face in the reality?