March 13, 2007 at 3:32 pm 23 comments



Vijay Kanta Karna

Madhesh is a bread-basket of Nepal. It is also a business and industrial belt as well as a transit point for country’s major international export and import with India. Madhesh alone contributes 72% to the total GDP of the country, but unfortunately, it gets only 12- 18% of the development budget. The authoritarian Panchayat System of King Mahendra, seeing a good prospect and potentiality of capitalizing the resources in Terai, promoted settlement of hill people in Madhesh. In 1981, the population growth in Himal and Pahad together was 3.5% whereas in Madhesh it was 7.8% due to heavy migration from hill. This phenomenon was ‘Pahadization of the Terai’ (in the book, Regionalism and National Unity in Nepal, Frederick Gaige has used the term, ‘Nepalization of the Terai’) policy of the government is promoting migration from the hills to Terai and reducing the overall proportion of Madhesis in the Terai.

Dr Fredrick Gaige, in his study, Regionalism and National Unity in Nepal, conducted in early 1970s in three districts [Jhapa, Kapilbastu and Kailali], found that ‘the hill Brahmins and Chhetris represented by far the largest percentage of migrants who acquired land 50 per cent of all migrants acquiring land in Jhapa, 75 per cent in Kapilbastu and 48 per cent in Kailali. Given the large-scale migration into Jhapa and Kailali, this will eventually put much of the land in these two heavily forested districts into the hands of hill Brahmins and Chhetris. The government is reinforcing this trend by putting most, if not all, of the land confiscated through the land reform program into the hands of settlers from the hills.’

At the same time, Dr. Gaige had pointed out the contradictory policies of the government in respect of the protection of forest in Terai and Pahadization of the Terai through settlers from hills in the forest. He points out the fact that ‘despite the occasional effort to force hill settlers out of the forest, the government is not likely to object as strenuously to this settlement pattern as it would if the forest areas were being settled by plains people, whom government officials suspect of being migrants from India.’ (p. 82)

Dr. Gaige predicts that ‘most of the four far-western Terai districts, half or more of Sunsari and Morang districts, and most of Jhapa in the far-eastern Terai, the northern third of Parsa, Bara, Rautahat, Sarlahi and the three mid-western Terai districts will be settled predominantly by hill people.’ He also points out in his study that ‘the eradication of malaria has been a far more important stimulus to settlement of hill people in the Terai than the resettlement projects. To what extent is the Terai being Nepalised [Pahadised] through the migration process? In another generation or two, when most of the remaining forests have been cut down, one will be able to draw a line east and west across a map of Terai, separating fairly clearly the settlement area of the hill people and the plains people. The line will follow closely the southern fringe of the forest as it stood at the time of the 1951 revolution.’

“While Terai served an important role in the continuation of
Nepal as an independent unitary state, its inhabitants were treated as colonized citizens. They were never treated as proper sovereign citizen.”(Dr. R P Yadav’s unpublished paper on Madhes and restructuring of the Nepali state) This continued even until today and majority of inhabitants of Terai called Madhesi have been treated as second class citizen within its own sovereign country. As a matter of fact, the unification of Nepal led to the loss of freedom of Madhesi. “Even the Maoist Supreme Leader ‘Prachanda’ expressed dissatisfaction on the fact that Madhesi Community though indigenous population of Nepal, are being treated as the second class citizen”.

The century-long problem of exclusion of majority people is the main reason of social conflict in the country. Among, Madhesi community having a long history of origin and habitat within Nepal is practically considered outsiders and has been marginalized and excluded from the decision-making and policy planning process. Moreover, they face serious humanitarian problem i.e. of their true identity in their own native land. The Madhesi feel being highly discriminated and have almost lost ‘the sense of belonging to this nation’. Dr Harka Gurung in his article in “Trident and Thunderbolt: Culture Dynamics in Nepalese Politics” has briefly explained the issue of exclusion in Nepal by emphasizing that “Basically, there are three main social groups [in Nepal] that have been marginalized by the State’s biased monopolistic policy. They are the Janjatis[ethnic groups] on the basis of culture, the Dalits [untouchables] on the basis of caste, and the Madhesi [Terai] on the basis of geography.”

Gender and Social Exclusion Assessment (GSEA) report high lights the issue of citizenship rights to Madhesi. “Denial of citizenship rights to Madhesi population is fundamental problem in solving the empowerment issue. Even where the law does not directly discriminate, ad-hoc discriminatory administrative practices prevail against certain communities, such as Madhesi-people of Terai origin. Members of these communities are often either denied citizenship or face various bureaucratic delaying tactics and unnecessary hurdles (such as being required to produce land certificates) when they seek to obtain citizenship certificate and passports.” GSEA report also includes that “another location-specific exclusion that reflects socio-political differences is the distinction between the Parbatiya (hill dweller) and the Madhesi (plains dweller). The Madhesi have tended to be viewed by the largely Hill ruling group in Kathmandu as somehow less “Nepali” and have generally had less than proportionate representation in the corridors of powers.”

Solution for the Madhesi People

Madhesi: Search for Identity and Participation

The majoritarian electoral democracy in Nepal established in 1990 has totally failed. There is need to search for alternative democratic political structure which can ensure multicultural coexistence, integration, equality and peace in the country. Conflicts between different ethnic, language, religions and cultural groups are the main reason behind the failure of social and economic change in Nepal. The real problems of integrating different ethnic and cultural traditions, and of dealing with religious and linguistic minorities within the boundaries of existing nations, have remained politically unresolved, despite promises of self-determination and democracy. It is mainly due to domination of a certain group over other minority groups that ethnic /caste gap is widening in terms of economic opportunities and resources ownership.

Identity and Recognition

Most of the Madheshi people are loosing their identity since they are treated as ‘less Nepali’ or ‘non-Nepali’ by Pahadi people. One of the main reasons could be attributed to their socio-cultural, linguistic and physical affinity with the communities living immediately on the other side of the border in India, which historically was a part of Madhesh. Culture, tradition, practices and language have great influence on ‘identity’ of a person e.g. a Nepali or hill language speaking person from Darjeeling or Sikkim, who have been living there for generations, is readily accepted in Nepal as a Nepali and he or she enjoys all the socio-political benefits. Whereas a Madheshi who does not speak Nepali or any other hill language and who does not follow hill tradition and practices is not easily accepted as Nepali by hill Nepalese. 

Demarcation of Madhesh Districts

The current demarcation of Terai districts does not follow any scientific, ecological or social basis. Amendment is required and a new demarcation needs to be done, which would include only the outer and Vitri Madhesh region for efficient socio-economic planning for holistic development. This would increase participation of Madheshi community in decision-making process.

Participation in Political Arena

Low level of participation in policy and decision-making body of political parties such as central committees and lack of proportional representation in parliament are the emerging issues. The political parties have so far ignored emerging issues of Madhesh andMadheshi people and the under representation prohibits advocacy for betterment.

Census Mechanism

Many people believe that the results of the past census are not satisfactory; the data on Madhesh population and the resources they use do not seem to be accurate. Some sample survey done in the Madhesh area indicates much higher Madheshi population than shown in the last census.  

Destruction of Old State Structure and Creation of Republic

The monarchy and royal Nepal army are the main old structure of Nepali state. For democratic restructuring of Nepali state, first this country should be declared a republic. The present king and his ancestors have been instrumental to destroy cultural and linguistic identity of Madhesi and Janjatis. They looted the land and property of Madhesi. They destroyed jungle of the Tharus and made them Kamaiyas and forced them to leave their land. It is impossible to create new political structure without destroying monarchy as an institution from the map of this country.Nepal army is always helping monarchy for its existence and stand against democratic right of the people. Its structure, ideology and genesis are against the people and are based on the principles of private army of an autocratic king. It is involved in the mass killing of people from the beginning to date. It is a criminal institution and big barrier for the restructuring of Nepal. This army should be dissolved completely for the democratization and peace process of this country.

What is Federalism?

Political system that binds a group of states into a larger, non-centralized, superior state while allowing them to maintain their own political identities. Certain characteristics and principles are common to all successful federal systems: a written constitution or a basic law stipulating the distribution of powers; diffusion of power among the constituent elements, which are substantially self-sustaining; and territorial divisions to ensure neutrality and equality in the representation of various groups and interests.

Centralized Unitary structure of governance ignores the cultural sensitivities and almost dictates the administration.

The central problems are the integration of different ethnic and cultural traditions, dealing with religious and linguistic minorities within countries that have remained politically unresolved, despite promises of self-determination and democracy.The unitary structure of the Nepali state since 250 years has been discriminatory, exclusionary and non secular in its character. The painful lesson of Nepal’s history has been that strong centralized government in any form will only lead to hegemony by one group, whether ethnic, linguistic, or religious, and abuse by the ruling group at the expense of justice for all citizens of NepalAt this critical moment in the history, what Nepal needs the most is what the United States, India and Switzerland already have—the federal model of decentralized government. Federal units can be created on the basis of culture, language, ethnicity and geography.There is demand for restructuring of the state by various sectors but the major question is how to restructure Nepal?  One of the major factors for restructuring of the state is decentralized federal system adopted on the basis of some basic principles.Federal unit or province should be based on ethnic, cultural dominance in the region as well as geographical (physical region with some special characteristics) criteria.Madhesh is a combination of a region and cultural groups with distinct identity and language. Madheshi is generally comparable to ethnic group. For example, Terai has been a place for residence for Madheshi; Maithali, Bhojpuri, Abadhi, Urdu, and Tharu people speaking a wide range of major languages of the Madhesis. Madheshis, as a distinct caste/ethnic group, have their own cultural practices different from hill-origin population. These characteristics of Madheshis will qualify for their own federal state for whole Madhesh. The Hindi language is the lingua-franca for whole MadheshThe demand of all Madheshis is that the whole Madhesh from Jhapa in the east to Kanchanpur in the west should form a single Madhesh Pradesh. It constitutes almost 49 percent of Nepal’s population. There are differences among Madheshi over many issues. To establish Madhesh as a federal unit, there is a need of three tier dialogue. First dialogue among Madheshis, which includes Janjatis, Dalits and other distinct groups, second dialogue should be held between Madheshis and hill migrants living in Terai, and lastly, together whole Terai should talk to central government about the nature and character of Madhesh Pradesh. Among Madhesh Pradesh, we can establish three or four regional development unit.Unless there is one Pradesh, it is likely to be dominated by the hill-origin non-Madheshi population. This is the reason that Madheshis want to have one Madhesh Pradesh consisting of all the areas between Jhapa to Kanchanpur. Any division of Madhesh is likely to weaken the Madheshi solidarity and Madheshi empowerment in Madhesh. Madheshis as a whole constitute one third of the population of Nepal but they are at the lowest rung of power ladder and unless they come together to strengthen their solidarity, they will remain discriminated and exploited. These are the reasons why restructuring of state is essential to uplift the deprived and exploited population of



Entry filed under: Articles.

All fired up and nowhere to go Madhesh or Terai and Tharus or Madheshis: New Frontier of Etymopolitics in Nepal

23 Comments Add your own

  • 1. roshon thakur  |  March 14, 2007 at 7:58 am

    madesh is transit because there is pahad and other vally.
    madesh is the industriall area because of the government policy.
    madesh is grown area because there is water of himal.
    madesh has 50% population of country because 50% of madesh are pahade.

    that’s why do’t get argue other then SANGHIYATA
    don’t want to be a bad leader again.

  • 2. kalyan  |  March 14, 2007 at 10:23 am

    Roshan thakur might be pahadia bahun…

  • 3. SURENDRA MADHESHI  |  March 20, 2007 at 6:46 am

    “This insight, which expresses itself by what is called Imagination, is a very high sort of seeing”
    Hello my dear friends,
    It’s a great pleasure on my behalf to announce the successful launch of “All India Madhesi Student Association”.
    Ah now its first ever time in my life that m so much energized even after doing such a laborious job. Energized to see rising madhesis, to see madhesis sharing equal status, living with dignity and I cant stop listing……….
    Yes am talking about upliftment of madhesis community with our main aim of providing every madhesi with “UDISE”. AIMSA is first ever association of its kind which is fighting for madhesis right at its root level. Students are considered building blocks of the society and provides support from within , without any selfishness.
    So come on our young, brave hearted and power boosted young generation to show a dream come true , to show our madhesh rising , to secure a better place in the community.
    This is a humble request from me and my community to all madhesi students to go through our mission’s information brochure and give a thought to its contents. I will be highly thankful to all of you for your support , cooperation and participation in this mission.
    ” Lack of will power has caused more failure
    Than lack of intelligence or ability.”

    Our information brochure is available on web. You can connect to us at: , .
    Your views and ideas will be highly appreciated.

    “We are made wise not by the recollection of our past, but by the responsibility for our future”

    With best regards,


    E mail at:
    Mobile : +91-9886015017
    Tele : +91-820429780

  • 4. Dev  |  March 20, 2007 at 8:52 am

    Roshan Thakur is Right.
    If he is relly Madeshi he can be great convinencing leader of the future because he wanted to include every one in Nepal as He has no discrimination against any one.Only Bahun is not the cause of unrest there are other factors as well dont blame on Pahaed every noe and then.Know that 75% are Pahede in Nepal

  • 5. peter  |  May 18, 2007 at 6:06 am

    The second, the way policy is devised, is a game many countries now play: policy laundering. The game goes something like this. The US wants, say, biometrics in passports, and the UK likes the idea, toosecond passports

  • 6. rohit singh  |  July 14, 2007 at 10:00 am

    Dear all friends

    I believe the problem of madhesi people lie in 1814 border
    agreement with east india company and nepal crown .
    a realiangment of border seceding all plains back to india
    will be a better thing , ending all madhesi non madhesi issue

    as in india whether you are a pahadi or a madhesi really doesnt matter , we hve so many communities progressing and doing very well in this country .

    A rework on border with india and nepal will be a good idea
    seceding all plains back to india , well pls let me know yr views

    rohit singh

  • 7. tharu  |  July 15, 2007 at 4:48 am

    dear rohit singh ji,
    wat u said is a very bad idea. even india there is a lot of community problem. just go to chennai then u will know. then dont even want to speak in hindi. they think rest of india is foreign.go to kashmir or assam. do i need to give u more examples?? if all plains seceded to india then all the hills,the gardwals will seceded to nepal. indian government knows this. and ya like i told u and like other modeshi leaders have told madesh is not bharatdesh. madesh has been split between nepal and india.

  • 8. Son of Tirhut  |  July 15, 2007 at 12:27 pm

    Tharu Ji,
    I am supporting you, there is no way to join indian state but an free and independent country. I am very happy that now you people have known the real history of Terai. I know how you people have been treated in western terai (Kailali, Kanchapur, Bake, Bardia). Please let us get combined as a single madhesi or Terai people. We are not different but the government are conspirating to break and rule the Terai as done up to now, now no more.

    Jai Madhes!!!!!

  • 9. Dr. Dhanakar Thakur  |  July 18, 2007 at 8:15 am

    As an Indian citizen I will like that our friend country Nepal remains united, peaceful and progressive.

    However, I feel the differences as stated can be best solved under a Federal system, which Govt. of Neal has already accepted in principle. There are pros and cons in Unitary and Federal system and many world examples are before-n India many persons feel the need of Unitary system with directly elected President or PM.

    You need not to follow us however you should be pragmatic enough to know that from East to West in one line go MADHESH may sound today enough to end oppression by Upper ridges but tomorrow there will be differences from East and West as well- Maithili cannot be clubbed with Bhojpuri, Awadhi or Tharu nor a common name Hindi can be given to them.

    Linguistic specialties of each are different and Maithili is of distinctly Eastern origin and recognized by the Indain Sahitya Akademy as a distinct language than Hindi since 1965.

    Nepali Mathils too will not agree its mixing as it is unnatural.

    Hence, the course of option before you to restructure Nepal scientifically in many staets in which Mithila and Koshi (or Mithila only naming for both) would be Maithili speaking and western side you may have one or more other state/s in Terai as per population and Northern hills can be arranged likewise in two or three states – all as states existing in India instead of US pattern keeping your national integrity untouched and providing regional aspirations to come up for the development of each region and each person of your country we love so much.

    We have a common ancestry and we are sharing common heritage and rivers and what not and we should remain friendly as before.

  • 10. mp gupta  |  February 24, 2008 at 6:44 am

    An Eye-opener!

  • 11. YK Shrestha  |  July 23, 2008 at 11:50 am

    I think what Dr. Dhanakar Thakur has said makes better sense.
    I only hope that better sense will prevail among our madhesh people.

  • 12. आकार  |  July 23, 2008 at 1:21 pm

    nice, thakur ji !

  • 13. SHAHID AMANI  |  December 26, 2009 at 6:17 pm

    Think you, mr Vijay Karna Kanta, Dear sir, your Thinking and your Artical is right ,Madheshi People is loosing the Identity .BUT WHY…What is the resin who the the responsibule Matheshi Leadr,s are Madeshi Pepole are govt,
    shekh mohd shahid amani (santhpor do ward no-4 rauthat)Nepal Mathes Zindabad

  • 14. jiyara shah  |  September 3, 2010 at 12:46 pm

    Dr. dhanakar thakur ……just being able to write a long essay does not mean u know the whole situation correctly…u have written the lecture 3 years ago..i salute u for that..cause then i was a high school student….

    accepting ek madhesh ek pradesh is to conserve the cultures of terai that are deeply related………an unique Hindi (similar to fiji) can be devised that is localised and gives priority to local words, proverbs, folklores in the syllabus of language of terai ….suppose in the future terai has its own education board, now that should have a responsibility of conserving the various languages of terai as well as to make terai grow politically strong so that pahadis don’t capture its society once again…the syllabus could be :
    name of the subject : Languages of Terai – 60 marks for Local dialect + 20 marks paper of ” Pan-Terai localised hindi langauge in khari boli (deswaali hindi)” + 20 marks for understanding the neighbouring dialects of one’s mothertongue.

    which means a person having studied the subject “Languages of Terai ” will have excellent knowledge of his/her mothertongue, will have satisfactory knowledge of a localized Hindi dialect that is well understood by whole madheshis, and will be able to communicate and study how language changes with distance by studying the neighbouring dialects, ie for a janakpur person…he/she should be well versed with bajjika language and language of Biratnagar maithili and Angika language…so that he/she will understand how maithili changes after some distance….same goes out for other regions of terai..

    this will further unite ppl of terai and of course ppl of janakpur should knw more about people of nepalgunj…ppl of bhairahawa should have good knwledge of the culture of biratnagar….etc…this will boost the harmony and expel any thoughts of further disintegration…

  • 15. Nepali babu  |  March 21, 2011 at 11:34 pm

    Im agreed with Rohit Singh! If nothing works then, this could be a final alternative as to get rid of these Indians bhaias who pretend them as a Nepali,,, we not ganna let the Indian dhoti madeshies sneaking through n make a mess as a Bihar. Nepal is a land of peace n we are the children of great warrior. Madhesies are trying as hard as British to occupy our land n I got a feeling that they ganna end up like British as well,,, proud to be Nepali.

  • 16. Aakash Gurung  |  March 21, 2011 at 11:44 pm

    Dhoti haru J pani hamro bhanchan. Bhanda bhandai Darjeeling, Sikkim, Gorkha pur n many others,,, ta lagisakyo ajhai bhayana bhaneara Buddha was born in India aree,,, what the hell is this?

  • 17. shekh shahid amani  |  March 22, 2011 at 4:57 am

    Dear Aakash Gurung ” plese Mind Your Language ” Darjeeling, Sikkim, Gorkha Etc.These States is Not Your Fathers State ,Where is Born Buddha Everybody Know .

    shahid amani
    Santapur-Dostiya Rautahat

  • 18. Aakash Gurung  |  March 23, 2011 at 7:21 pm

    Dear, Shahid Im not cursin u personally or any of our Nepalese communities,, if it really hurts u then I guess u do not belongs to Nepal coz being Nepali nobody should get hurt of my comment lol!

  • 19. shekh shahid amani  |  March 24, 2011 at 4:45 am

    Gentle Man ,please “think and Write “According to Your Comment I am not Nepali, You Can’t Decide Yourself,!!! this is Your Negative Thinking ,and I Don’t Want to go my Citizen Topic ,if I Describe my Citizen ,According to You, You have to Go Jail
    I like to Inform About “Buddha’s Birthplace”
    LUMBINI, Nepal — Some 2,500 years ago, on a spring day under a full moon, Siddhartha Gautama was born in Lumbini. His mother had gone into labor while on a stroll in a verdant grove, smelling the flowers and listening to the songbirds. The baby would grow up to be the Enlightened One — the Buddha — and this village would become holy soil to millions of Buddhists who, for the most part, would these days never think of coming here.
    Situated in the flat, steamy lowlands of southwestern Nepal, Lumbini is not only off the beaten track, it is away from an adequate supply of sewer pipes, telephone lines, electric lights, clean sheets and mosquito control. Thirty years of planning to develop the site have thus far failed to make it the Buddhist counterpart of a Mecca or Jerusalem.
    The royal government of Nepal would like to change that. On Tuesday, it convened a two-day conference of religious leaders and political officials from 19 nations, trying to promote Lumbini as “the fountain of world peace” and open the way for a torrent of pilgrims and tourists to this impoverished country of 21 million. The conference began with prayerful chanting, a peace march and a plea for help. “His Majesty’s government will leave no stone unturned to cooperate with individuals, organizations and friendly nations to develop Lumbini into an international complex for all the world human community,”
    At best, such cooperation has been inconsistent in the past, a sad matter for many of the devoted. As if working through some inescapable karmic process, the development of Lumbini seems required to overcome sorrow, greed, egotism, despair and countless other human frailties before it can attain its realization. “Five and a half years ago I found so much jungle that it made me weep,” said Thay Huyen Dieu, a Vietnamese scholar who is building a monastery here. “This was not the beautiful garden of scripture. We Buddhist people sometimes talk too much and do very little. This is what Lumbini needs. People doing, people believing.”
    But while the area may lack well-sculpted gardens, it does not want for tranquillity. Dawn’s first brush strokes come in brilliant greens and golds. A few bicycle rickshaws plow through powdery roads. An occasional pair of cranes gracefully swoop across the sky. The spot believed to be Buddha’s birthplace is now a modest excavation site. There are piles of red-brown brick once used in ancient temples. For Tuesday’s occasion, red bunting was hung across the area. Multicolored streamers swayed with the breeze.
    Priestly delegates wore robes of brown, maroon or yellow, depending on their sect. Many also carried small black briefcases, gifts of the Nepalese government. “What Lumbini needs is the right concept,” said Noritada Morita, a retired economist with the Asian Development Bank. “This is Buddha’s birthplace. It has to be a peace-oriented, high-quality meditation place, not just for Buddhists but for everybody. The problem with the Nepalese is that they are so nice, they don’t how to market.” Not everyone was being so charitable to the Nepalese. This is a declared Hindu kingdom; upward of 80 percent of the population is Hindu. And many Buddhists feel that the government’s Lumbini efforts have been half-hearted — and sometimes even corrupt. “The word pocket is supposed to be a noun, but here it is also very often a verb,” the Rev. Hiroyuki Kawashima of the powerful Japan Buddhist Federation remarked wryly. The Tokyo-based federation has helped finance the archeological exploration of the site.
    For centuries after Buddha’s death, Lumbini was a place of pilgrimage. It is described in writings left by seventh-century travelers. But with the Muslim invasions of the subcontinent, Lumbini was abandoned as a religious shrine, its location ceded to uncertainty. The village was rediscovered only in 1896, when excavators unearthed a half-buried pillar in the Nepalese countryside. It had been left in the third century B.C. by Maurya emperor Ashoka, a once-fierce warrior tamed by Buddhist compassion. An inscription claimed the spot to be Buddha’s birthplace. The pillar stood near a destroyed temple that contained a relief sculpture of Maya, Buddha’s mother, giving birth.
    Little was done to reclaim the site and its relics until 1967 when U Thant of Burma, the secretary-general of the United Nations and a Buddhist, visited Lumbini. Its neglect distressed him, and, with his prodding and U.N. funds, an ambitious master plan for developing the site was created by the Japanese architect Kenzo Tange. Tange’s plans call for three zones, each a mile square in area: a lavish garden surrounding the pillar and temple; a place for monasteries with a canal dividing Buddhism’s two main traditions, the Mahayana and Theravada; a space for tourist accommodations.
    To get moving, the project needed infrastructure, something hard to come by in a nation where most people still earn less than $1 a day. It also required political leadership, which many would say has also been in short supply. Before democratic reforms, Nepal was ruled by its royal family from 1960 to 1990. Since then, there have been a succession of failed coalition governments — each one making its own political appointments to a succession of failed Lumbini development committees. “There is no way to make plans when people know you won’t be around for long and they cannot believe what you say,” said Ram Lal Shrestha, a recently departed head of the Lumbini staff. “Then there is the problem of the master plan. It is too ambitious for us. So we build a library, for instance — who is going to pay to operate the air-conditioning?” At present, perhaps only 20 percent of the original master plan has made it off the drawing board. A handful of monasteries are complete, deep set into the emptiness.
    Archeological work goes on. Three years ago, in the temple ruins near the pillar, a reddish-brown slab was found in a position that indicated it had been left as a marker. The stone was alien to the area, and Nepalese scholars have concluded that it denotes the precise location — down to the inch — of Buddha’s birth. Other scholars are not so sure. “Academically, it cannot be determined — and I don’t think there is any way to ever know for sure,” said Hiroyuki Kawashima of the Japan Buddhist Federation.
    All in all, the present sluggishness made this a wise time for the Nepalese government to solicit help. The U.N. Development Program has agreed to review the master plan and consult on future management of the project. Donors have said they would be more inclined to contribute to Lumbini if ledger books are kept open and politics kept out.
    In the few Lumbini monasteries, among some of the monks drinking tea, there is impatience: Why has it taken so long to pay the proper respect to Lord Buddha? When will millions come to this place and learn of its peace? But other monks are undisturbed by such things. “Why would anyone hurry to create gardens and buildings and monuments?” they ask, echoing the Buddha in reply:
    Everything is transient and nothing endures.

    shahid amani
    Santapur-Dostiya Rautahat

  • 20. baba  |  June 21, 2011 at 6:55 pm

    paila nepal aama ko chora nepali vayara dekhaunay ani ma madeshi vanay ra kura garnay……….

  • 21. ujjwal  |  November 12, 2011 at 6:03 am

    to jiyara shah g,
    jiyara shah g, i really i want to be in touch with u. may be i am wrong or u r right or may be huna sakcha, hamima pahade prabriti haawi vayeko karan le ekkasi hajurko facebook ma diyeko tyo tasveer ra narabaji prati ghrina jagera aayo. yo soch ra bichar ko ladai ho ra ma hajur sanga bichaar le nai ladna chahanchu. mero soch ma pani truti hunasakcha. doshi chasma ta abasya padnu vako hola, hami janminchou ra hurkinchou, samaj lai herne dristikon hami hamrai samaj bata pauchou. tapai madesh ko chasma layera hidirahanu vayeko cha vane mero pahadeko chasma cha. ya hunasakcha hami dubai sahi chaou , ya galat. hami ekai deshka baasi, hamro yo soch ma vinnata kina ta. hunasakcha hami dubai sahi chou ya huna sakcha hami dubai andho vayera , afnai kala ra sanskriti ko naam ma ek arka sanga ladna gairaheka chou. so please be in touch with me so that i can judge my self whether my opinion are wrong or right. my email address is

  • 22. देसभक्त  |  November 15, 2011 at 5:54 pm

    उज्ज्वलजी! तपाई को सान्त प्रतिक्रियाबाट म धेरै नै प्रहवावित भए| तपाई को टिप्पणी गलत छैन| तर जियारा शाह जस्ता राष्ट्र घातीले गर्दा नै यो देश बिदेसी प्रभुत्तो को अधिन मा परेको छ| एस्त मनिषहरुलै सामाजिक बहिस्कार बाहेक अरु कुनै दण्ड उपयूक्त हुने देखिन्न| एदी मैले प्रयोग गरेको भाषा पाहडे अथवा खस् भाषा हो भने म यो भाषामा गर्व गर्दा छु, किनकि मैले गर्भदेखि नै यो भाषा सुनेर जन्मेको हु| जय देश, जय स्वाधिनता र जय अखण्डता!

  • 23. well house  |  November 20, 2017 at 7:56 am

    read here


Leave a Reply

Fill in your details below or click an icon to log in: Logo

You are commenting using your account. Log Out /  Change )

Google photo

You are commenting using your Google account. Log Out /  Change )

Twitter picture

You are commenting using your Twitter account. Log Out /  Change )

Facebook photo

You are commenting using your Facebook account. Log Out /  Change )

Connecting to %s

Trackback this post  |  Subscribe to the comments via RSS Feed

Celebration of 1,00,000

Madhesi Voice

United We Celebrate

People Celebrating faguwa (Holi), with the fun of music, quite popular among Terai people. Holi is celebrated each year on the eve of falgun purnima Faguwa (Holi) Celebration

Past Posts


Enter your email address to subscribe to this blog and receive notifications of new posts by email.

Join 50 other followers

%d bloggers like this: