सर्वहारा वर्गको अधिनायकत्व पछि वर्ग लोप हुँदैन, संघर्ष बन्द हुँदैन, राज्य व्यवस्थाको रुप उत्पादन प्रवन्ध वर्गले लिन थाल्दछ। राज्य-विहीन र वर्ग-विहीन समाजको परिकल्पना हुन सक्दैन । किन कि वर्ग लोप भयो भने असन्तोष हुँदैन । असन्तोष भएन भने समाजमा प्रगति र परिवर्तन, चाहे आकस्मिक होस् या नियमित, हुन सक्दैन । सभ्य समाजमा वर्ग हुन्छ। आदिम साम्यवादमा आजको युग हिँड्न सक्दैन।
The smallest drop of water is called a dew. In Nepali language, it is called Sheet. The shortest form of poem is called Dew Poetry. It was coined in Tansen, a hill station of Lumbini Province in Nepal on 21 June 2021 by the visionary poet Puskar Athak Regmi, an educator in a college.
In Nepali, the Dew Poetry consists of two syllables of eight words, a stanza. The twelve stanzas (96 words) make a full poem.
I was enthusiastic about the new style of poetry - The Dew Poetry. I went on composing the poems. An online media- TITOPATI ONLINE NEWS (https://titopati.com/) published my Dew Poetry time and again. Sheet, the collection of dew poetry book which was edited by Mr. Devendra Raj Shakya, also published one of my poems. These occasions inspired me to write Dew Poetry literature on different topics. Not only this but I made up my mind to translate Nepali Sheets into English, too. But two syllables, a word is not possible. Therefore each Sheet is translated into an English word. In English 4 x12 = 48 words make a full poem. A verse. It is named as Dew Poetry. A topic can be explained in Forty-eight words. The shortest form of poetry. Isn't it a new taste in poetry literature? Under each Dew, its typical meaning is given in the brackets.I think it will help the readers to understand the meaning of the Dews. It is easy to write Dew Poetry. Everyone can write. Keep your mind concentrated for a while. You can compose. Sure.
Dew Poetry is a new style of writing poem of its kind. The poetry literature lovers can taste a new style of poem. The experts or the critics will evaluate the job.
यो पुस्तकमा षडरस छ। जीवनलाई चाहिने सबै रस यसमा छन् । लिनेले जे लिए पनि हुन्छ। हरेक पाइलामा लेखकको अभिव्यक्ति बेजोड छ। लेखनी बगेको छ। विचारमा गतिशीलता छ। बोलीचालीका शब्दहरुको प्रयोगले लेखाइलाई जीवन्त बनाएको छ।
- डा. विधानाथ कोइराला
एउटा शिक्षाकर्मीले कति सम्म संघर्ष गर्न पटी रहेछ तिने कुरा यो कृतिले छर्लंग पारेको छ। हामो समाजमा एउटा इमान्दार व्यक्तिलाई कसरी फसाइन्छ? शिक्षा क्षेत्रमा लाउने जो कोहीको लागि पनि यो कृति अत्यन्त महत्वको हुन सक्छ ।
- हा. मनप्रसाद वाग्ले
लव सरका अनुभव र अनुमतिसहितको सैदान्तिक प्रक्षेपण पनि पुस्तकमा कहिँ बुदागत त कहि विस्तारमा उल्लेख छ। प्रधानाध्यापक तथा शिक्षकले समदायसँग मिलेर कसरी यो जिम्मेवारी निर्वाह गरेको थियो भन्ने ऐतिहासिक प्रसंग पनि उतिकै महत्वपूर्ण छ। एक प्रधानाध्यापकका रुपमा लव सरले उठाएका चोटपटकले शिक्षाको स्थानिय आयामको ऐतिहासिक निरुपण गर्ने कच्चा पदार्थ प्रदान गर्दछन्।
विद्यालय व्यवस्थापन र शिक्षा विधि तथा अनुभवजन्य ज्ञानका सन्दर्भमा पनि पुस्तकमा सन्दर्नवस चर्चा भएको छ।
-युग पाठक
अामाको सन्दुक ( पूर्ण संपादित )
अामाको सन्दुक ( पूर्ण संपादित )
अामाको सन्दुक ( पूर्ण संपादित )
ड्राईभर
ड्राईभर हो !
ड्राईभ गर्छौ ।
राजमार्गमा गर्छौ ।
रिंगरोडमा गर्छौ ।
सडकमा गर्छौ ।
बजारमा गर्छो ।
सीटमा अाफ्नो
‘ पाईलट ’ लेख्छौ ।
‘ ट्याँ – ट्याँ, टीं – टीं ’
हर्न बजाइ ,
यौवनालाई तिमी
हिलो छ्याप्छौ ।
ड्राईभर हो !
ड्राईभ गर्छौ ।
स्पीडमा तिमी
ड्राईभ गर्छौ ।
कहिले उचाल्छौ,
कहिले पछार्छौ ।
ज्यान सबको
हत्केलामा लिई
गन्तब्य तिमी
पार गर्छौ ।
मदहोस हुंदा,
गाडी
कहिले
गण्डकीमा ,
कहिले
त्रिशुलीमा,
कहिले
भीरपाखामा
जाक्छौ,
ठोक्काउँछौ ।
दर्जनौंको अाफैसंग
सास खोस्छौ ।
ड्राईभर हो !
ड्राईभ गर्छौ ।
रोके अरूले
बेवास्ता गर्छौ ।
दिए हात सुन्दरीले,
‘ झ्याप्प ’ ब्रेक हान्छौ ।
‘ छिटो – छिटो ’ भन्दै,
गाडी ब्याक गर्छौ ।
मुसु – मुसु हाँस्दै
कतै नभए
अाफ्नै सीटमा
‘ लिफ्ट ’ तिमी दिन्छौ ।
ड्राईभर हो !
ड्राईभ गर्छौ ।
लामो दूरी
एक्लै हाँक्छौ
ड्राईभर हुं त के ,
“ फ्युचर मेरो ब्राईट भन्छौ । ”
ट्रिप – ट्रिपमा
टाँका मार्छौ ।
ड्राईभर हो !
ड्राईभ गर्छौ ।
तेल झार्छौ –
पाईप लगाइ ।
शर्टेजमा तिमी
‘ होल सेलर ’ बन्छौ ।
बास ,बिसौनीमा
अरूलाई बासी
बेस्वादको ख्वाइ
भूजा तिमी ,
‘ स्पेशल ’ खान्छौ ।
न्यानो मायाको साथमा
यात्री संख्यालाई
‘ क्याश ’ गर्छौ ।
ड्राईभर हो !
लखतरान रातमा पनि
तिमी ‘ ड्राईभ ’ गर्छौ ।
सधैं तिमी ड्राईभ गर्छौ ।
-( २०६८ भाद्र ३ )
Crying creates pain to the dead. It is the understanding of Garuda Puran. Heavy heart gets light after crying. Western psychologists argue this way. Our learning lies in between them. Relatives, kin and friends add ghee to the fire. While crying - they ask, being learned person why did you cry on the name of dead person. At laughing – they reversely ask how insensitive you are, you don’t cry at loved ones loss. While extending condolences - they say this is the case with us as well, the same is our path, it is sooner or later. While consoling - they say, my loved ones also passed away in the same way as that of yours. The rites and rituals on the name of the dead person buy the time in itself to console heart and mind of the bereaved family. Philosophy teaches cyclic theory. It says, death is to birth and birth is to death. It also says the fact of the life is the death. In this very way, everyone internalise the fact that physical, mental and eternal body live side by side with life. It also says that eternal body exists even after the physical death of a person.” “The preachers preach that eternal body lives even after the decay of mental body. They teach that life cycle completes only after the assimilation of eternal soul into the spiritual soul. For them it is the assimilation of prakriti and purush - nature and male. The Vedic and Buddhist way of understanding comply here. Their common voice is that unless there is mental body, life and death continue. The present book came up with the sudden loss of writer’s son and it ends teaching philosophy. In the same philosophy, his life boat is rowing - being one in many. Being many in one.