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Laxmi Prasad Devkota Biography in Nepali

Laxmi Prasad Devkota Biography in Nepali

Maha kabi Laxmi Prasad Devkota

Birthplace: Delhi Bazar (Dhobidhara) Kathmandu

Date of Birth: 1966 B.S. Kartik-27 (12. November 1909)

Date of death: 2016 B.S. Bhadra 29 (14. September 1959)

Parents:  Pandit Til Madhav (Father) and Amar Rajyalaxmi Devkota (Mother)

The third child of their parents.

He was born on Laxmi puja day so his name became Laxmi Prasad Devkota. But his baby shower name is Tirth Madhav Devkota.

He was born into a Poor family. So he wants to learn English and work as an English teacher to earn money. His Father was pandit and used to write poems (Kabita). Laxmi Prasad Devkota’s inspiration was his father. At that time Nepal was ruled by Ranas. So it was tough for him to study because Ranas does not want the public to learn. They think that if people get educated, they will go against Ranas. After a lot of struggle, his family admitted him to the only school in Kathmandu Valley known as Durbar High School.

In 1982 B.S. Laxmi Prasad Devkota joins Trichandra College to graduate with a science. In 1985 B.S. he has gone to Patna, India to Study English. But he was not selected to study English then he joins Law. After that, for a few years, he becomes a teacher at TriChandra College. And he also becomes the Education minister of Nepal. During this phase, Nepal First University was also Established known as Tribhuban Bishwo Vidyalaya. 

From the Age of 10, he started poems and in a short time, he has written different Poems, Novels, Songs, dramas, etc.

In 1991 B.S. he published Muna Madan which is evergreen creation.

He died due to intestine Cancer. After knowing he was going to die soon, he started writing more creations on his deathbed.

Radha Nepali Book Review Summary

Radha Nepali Book Review Summary

Book: Radha
 Krishna Dharabasi
Publisher: XlibrisUS
ISBN: 9781543470109
Genre: Fiction
Pages: 354
Summarized by: Wilson Shrestha

The novel differs from the traditional Krishna fable in two significant ways: first, it is told from the perspective of a woman; and second, the story is moved out of the realm of myth and into a more realistic context. The Mahabharat, an ancient epic text, provides much of the source material for Radha. Readers who are unfamiliar with Radha and Krishna’s love tale may find it difficult to get into the flow of the novel after a few pages. Even those who are unfamiliar with the myth will be lured into the story thanks to Mr. Paudyal’s informative introduction and gripping translation.

An ancient manuscript is discovered at the start of the book. The story of Radha and Krishna begins after some time spent looking for someone who can understand the manuscript. Krishna’s story is a classic Hindu myth, and many readers will be familiar with the fundamental plot. Nonetheless, Radha’s journal swiftly departs from the myth’s depiction of Krishna as a celestial figure. He and Radha live in a world that is as real as possible while remaining true to the myth’s overarching structure. The relationships and the narrative itself take on a whole new meaning with Radha as a guide through this universe. Radha highlights out how society treats women unfairly throughout her writings, and how women are often involved in the treatment they and other women experience. Moreover, despite her affection for Krishna since they were toddlers, she points out his flaws and criticizes the way he is brought up as the potential ruler. She commiserates with his wives, whom he abuses badly at times. Krishna, as seen through Radha’s eyes, becomes human, and his divinity fades away. While Krishna keeps breaking promises to return to Radha, she emerges as a strong woman capable of carving out a life for herself.

Mr. Paudyal feels that Radha belongs to “a Nepali school of critical thinking” that “says life is a leela – a theatre of illusions – as is the life of Krishna himself.” Mr. Paudyal is referring to the deconstruction of the Krishna myth in the book. While adhering to many of the traditional Krishna stories, the work gently questions those stories by its feminine perspective, sly language, and upending of the myth’s traditions. Those who are familiar with the Mahabharat will identify much of this subtle deception right away, while those who are new to the world may need to familiarize themselves with the original narrative.

Radha is a difficult work that will test readers on many levels. People who are familiar with the Krishna tale are encouraged to reconsider their perspectives. People who are unfamiliar with the Krishna narrative are invited to join a realm that may appear to be foreign to them. Dedicated readers, on the other hand, will discover a universality to the story that transcends the specific, as well as a narrative that questions the distinction between reality and illusion.

Binod Chaudhary An autobiography Book Review and Summary

Binod Chaudhary An autobiography Book Review and Summary
Book: Binod Chaudhary an Autobiography
Publisher ‏ : Nepalaya
Language ‏ : ‎Nepali
Pages: 352
Binod Chaudhary is a Nepalese businessman, industrialist, and philanthropist. He is the current chairman of Chaudhary Group (CG), a conglomerate that consists of nearly 80 companies. Chaudhary is also the first Nepali billionaire, as listed by Forbes. Besides business, Chaudhary has been involved in several other government and social sectors. He worked as a member of the constituent assembly and parliament of Nepal from April 2008 to May 2012. His CG Foundation works for social welfare and he often contributes in the areas of art, music, and literature as well.

Binod Chaudhary. 2015. Binod Chaudhary – My Story: From the Streets of Kathmandu to a Billion-Dollar Empire. Translated by Sanjeev Ghimire.

Kathmandu: nepa~laya.

Autobiographical books have emerged as a popular form in Nepali literary culture in the past several years. Considering that these were memoirs or autobiographies by journalists, TV personalities, army generals, business people, among others – faces that have had ample exposure in the popular media – these books have also been some of the more visible ones. To this cast of the enthusiastically promoted book, My Story by Binod Chaudhary, the business magnate and chairperson of the multinational conglomerate Chaudhary Group, is, therefore, a natural addition. Subtitled ‘From the streets of Kathmandu to a billion-dollar empire,’ suggesting a rags-to-riches story, this choice of subtitle for the English-language translation of the 2013 original âtmakathà might appear ironic for someone who was born into an already flourishing business family.But the irony is limited to the book’s exteriors. Chaudhary’s book is in fact an emphatically unironic account of what access to resources and influential connections can afford you.

Binod Chaudhary was born in 1955 in Kathmandu to a Marwari family who was among a group of trading families that migrated to Nepal from Rajasthan in the late 19th century. Having arrived in Nepal at the age of 20, Chaudhary’s grandfather Bhuramal Das had successfully managed a textile business by the 1930s. With Kathmandu’s aristocratic elite as the clientele, soon after the 1934 Nepal-Bihar earthquake, he had become the first individual in the country to start a formally registered clothing company. Tracing the roots of the family’s business conglomerate today known as Chaudhary Group to that beginning, Chaudhary writes that “the earthquake that shook Kathmandu to its foundations led to the foundation of the Chaudhary Group”.

Chaudhary’s father Lunkaran Das built on that foundation and expanded the family’s business beyond their popular textile store at Juddha Sadak in Kathmandu. After establishing international-trading houses and a construction company that won major contracts, in 1968, he also started a high-end retail store called Arun Emporium, which, according to the author, was also his father’s most successful enterprise. Like many young men from similar backgrounds who get their first professional experience running errands for the family business, Binod Chaudhary started out by helping his father at the Emporium, showing imported sarees to the affluent and nouveau-riche customers of Kathmandu.

But Chaudhary’s first independent business venture came in 1973: a discotheque called Copper Floor, which was one among many such clubs that were part of Kathmandu’s growing nightlife. In a chapter titled ‘The turning points,’ Chaudhary explains the origins of this enterprise, which he started in partnership with a Kathmandu hotelier named Kiran Sherchan. On making acquaintance with Sherchan, Chaudhary writes, “I started to adopt his ideas and mingle with his friends” – friends who also happened to be members of the social elite who “were close to the seat of power in one or the other way”, including the royal family. For the barely 20-year old, these new contacts, along with young tourists mostly from the West, formed a natural pool of disco patrons who were “eager to spend their money on a good night out”. Copper Floor was a success and thronged by some of the city’s rich and the powerful, a group whom Chaudhary learnt early on to seek out and cultivate relations with. This proximity to power is

a consistent motif in the book, especially when the author is writing about the crucial points of his career.

Inevitably, as an aspiring scion of a business family who was operating in Kathmandu’s narrow corridors of powers, Chaudhary came in working contact with the country’s political class. In 1979, Chaudhary landed a deal with the Japanese electronic firm National Panasonic – his first multinational collaboration – to import their parts to assemble and manufacture radios in Nepal. All he needed was a license from the government. Incidentally, around the same time, the then Prime Minister Surya Bahadur Thapa had sought financial assistance from Chaudhary and his father, “to fund the campaign for the retention of Panchayat regime” in the impending

referendum between Panchayat system and multiparty democracy. They decided to support the campaign, and soon enough, Chaudhary received the license for the importation, as well as for two different enterprises he had been lobbying for.

But a sudden downfall of Thapa from the government ensured that Chaudhary had to look for new political patronage. He soon found that in Dhirendra Shah, King Birendra’s younger brother and an acquaintance from the Copper Floor days. With Shah as a business ally, who brought with him all the advantages and immunities that came with a royal background, Chaudhary

could successfully start several projects, including a steel plant, unimpeded. But once again, with the change in political guards following the 1990 popular movement for democracy, he built close links with the parliamentary parties. His proximity to the Communist Party of Nepal-Unified Marxist Leftist (CPN-UML) is particularly curious, which involved him working on their draft of economic policy in 1994 to being a member of the Constituent Assembly nominated by the party in 2008. Chaudhary calls himself “basically a non-political person” and more than once protests about getting caught in a web of political intrigue. But by his own account, these affinities with political actors appear to have been quite profitable for his business. For a book written by purportedly the most financially successful businessman in Nepal, however, it is rather sparse when it comes to explaining the strategic reason behind his entrepreneurial successes. To be sure, Chaudhary spends a good bulk of the book detailing numerous episodes of his accomplishments. But in most cases, all one can glean from the presented narrative is that having close business and personal ties to the right set of people gives you lasting dividends. This is true whether Chaudhary wants to start an instant-noodle manufacturing plant in Sikkim (India), attempts to retain his shares at Nabil Bank, or even make the government revoke its previous decision and award his firm a hydropower contract. Perhaps in response to this excess focus on personal connections, Chaudhary enumerates a few business ‘mantras’ in the manner of a self help business book. These include such gems as “Do not give in,” “Nothing

succeeds like success,” “Keep yourself updated,” and even the more prosaic ones like “Market astuteness” and “Cost cutting.” Significantly, even as Chaudhary notes in the book’s acknowledgement that this is also “Chaudhary Group’s autobiography [sic],” he forgets to address the role of other individuals who have made significant contribution to the enterprise. The most glaring of this omission involves his two siblings, Basant and Arun, who initiated and presently spearhead some of the important companies that fall under the Group. Since the book doesn’t clarify these internal divisions of control and ownership, it risks giving an exaggerated

picture of Chaudhary’s role in the Group. There are two notable exceptions to this absence of details on operations. First of this occurs during the “war of instant noodles” (p. 141), when the

entrance of several competitors slashed Chaudhary Group’s most famous product Wai Wai’s monopoly in the Nepali instant-noodle market. In response, the group launched their own set of publicity campaigns, highlighting their new prize schemes. More interestingly, the Group started producing brands of cheaper noodles – also called “fighter brands” – to compete with

those brands that had price advantage over Wai Wai. Another area where Chaudhary provides structural understanding of his business is in describing his foray into international investment. The existing laws in Nepal bar its citizens from investing abroad, but Chaudhary managed to employ a loophole in the laws which allowed a non-resident Nepali (NRN) – legally meaning any Nepali national who had lived outside the country for over 183 days in the last year – to make investments abroad.

Fortunately for him, there were no similar restrictions on Nepalis receiving shares of a foreign company. These facts allowed Chaudhary to start Singapore-based Cinnovation in 1990, the international wing of his business conglomerate. But the mode of investment was much different than before.


The new company followed the venture-capital model, where instead of directly investing their own capital, companies like Cinnovation would pool money from individuals and organizations who were promised high returns on their investment. All Chaudhary had to do was identify potential product and market, and find international companies willing to invest. It is through this mode of operation that Chaudhary Group has today made headways into a wide range of products and services that includes fast-moving consumer products, hotels, resorts, telecommunications, cement, etc. Still, most incidents Chaudhary recounts only serve to repeatedly establish the unsurprising fact that he is acquainted with the financial and political elite around the world. And so the readers have a chapter titled ‘World leaders and I,’ where the author moves from one famous person to another (all of them men), assuring the reader how much he admires them. Apart from signaling his preference for authoritarian neoliberals – the list includes Mahinda Rajapaksa, Mahathir bin Mohammad, Lee Kwan Yew, Narendra Modi – and being “emotionally involved” in the fate of the countries he invests in, the chapter achieves little. In a similar vein, his chapter on his interests – music, cinema and a “passion for automobiles” – show scant interest in giving his readers a glimpse of his inner life. Instead, the reader emerges with the knowledge that for someone with a resourceful background like Chaudhary’s, making amateur overtures on one’s hobbies – a music album, for instance – is that much more easier.

This ideology of networking permeates his views on raising his children too. Getting all three of his sons into the elite Doon boarding school in Dehradun, Chaudhary notes, was not only for education, but also for social networking – for “a network of contacts to lay the foundation for a

multinational company”.

The publishers of My Story claim that the book is an autobiography, but most of its formal indicators suggest that it is in fact a memoir – a distinction that seems to have been missed by similar autobiographical works in recent years. Aspects of purposeful research, such as attention to dates and chronology, are often missing. Chaudhary also forgets to give necessary contexts to sometimes disconnected series of anecdotes. In many recollections, instead of merely narrating the events from his memory in the usual first person, he provides a dramatic recreation – with direct speech from himself and others within quotes. This might convey the author’s healthy sense of memory, but for critical readers and potential researchers, such technique does little to establish the authorial credibility. But in a time where books have become another extension of the individual as a brand, such readers are perhaps not his primary audience. “I always find a way to get what I want,” Chaudhary coolly remarks at one point in the book.

By the end, one finds, the point has been adequately made.

Jiwan Kada Ki Phool Book Review and Summary

Jiwan Kada Ki Phool Book Review and Summary

Book: Jiwan Kada Ki Phool
Author: Jhamak Kumari Ghimire
Original title: जीवन काँडा कि फूल
Country: Nepal
Language: Nepali
Published: Jhamak Ghimire Sahitya Pratisthan 2010
Media type: Biography
Pages: 250 pg
Awards: Madan Puraskar
ISBN: 978-9-93-722347-8

“I recall that when I first learned to write the letters of the alphabet, I was unable to express my excitement with anyone.” Even if it was on the naked soil, I had perfected the art of scrawling letters and had learned to speak them, if only in my head. I blasted a cloud of dust in the air the first day I was able to scribble the initial letter of the consonant (Ka) out of sheer joy because I had broken countless twigs and hurt the fragile skin pressing against the earth in order to learn writing this letter. Furthermore, when I practiced writing by dipping my toes in the dew drops collected in the bowl, my toes bled.”

This is an excerpt from Nepali author Jhamak Ghimire’s book Jiwan Kada ki Phool (Life is a thorn or a flower). Jiwan Kada ki Phool is an autobiography in which she describes the struggle and hardship she faced in achieving her goal of learning to read and write.

Even though she was born with a disability, she was able to learn to read and write. She used to imitate her sister’s pronunciation of the letters by repeating them silently. She used to watch her father take her sister’s hand in his and teach her how to write letters on paper. She did it herself, but her pencils were usually dew drops from her foot, bamboo stems, or rocks, and her paper was always the wide and welcome soil.

Jiwan Kada ki Phool is a memoir about Jiwan Kada ki Phool’s life and struggles since childhood. It all starts with her earliest childhood recollections. In contrast to the harsh way society treated her, she received care and support from her grandma. The sentiments and emotions of an innocent child growing up among society’s hate, feelings and emotions she could never express. Her rage stemmed from the social persecution she endured as a result of being born physically disadvantaged. Her wordless reactions to all the cruel things society said to her, as well as her struggle for life and recognition after her grandma died, are brilliantly conveyed in the novel.The phrases and sentences used are quite similar to those spoken in Nepalese communities on a daily basis.

Jhamak Ghimire is regarded as the Nepali equal of Hellen Keller, as they both suffered from cerebral palsy. Unlike Keller, though, Ghimire came from a poor family in a destitute nation, where the parents wanted their physically deformed children were dead rather than suffering. Her family did not encourage or assist her in her efforts to learn to read and write. She did, however, establish herself as one of Nepal’s most talented and aspiring novelists. Despite the fact that her life had always been full of struggle and adversity, she never lost sight of her ambition to study. Her tremendous willpower and perseverance resulted in the birth of an aspiring novelist and one of the most inspiring books of all time.

A must-read is Jiwan Kada ki Phool. It is an amazing novel that shows us that nothing is impossible if we are willing to pursue something and work hard for it. The book is the author’s masterwork and the most popular book of the period 2066-67 B.S. It has been reprinted seven times in less than two years, making it Nepal’s all-time top seller. It has also won numerous honors. The book is inspiring and motivating, and there is something in it for everyone. It’s been lately translated into English as “A flower among thorns.”

Shirishko Phool Book Review and Summary

Shirishko Phool Book Review and Summary

Originally published: 1964
Author: Parijat
Pages: 65
Genre: Novel
Language: Nepali
Original title: शिरीषको फूल

Also Known as Blue Mimosa in English Version.

Shirish Ko Phool is a novel written by prominent Nepali writer Parijat and also published in the English language as The Blue Mimosa.The novel is highly acclaimed in Nepali literature and has also been adapted in the literature curriculum of some colleges in some English speaking countries.

Shirish Ko Phool is a welcome break from Nepal’s generally politically focused literature. The story, written by Bishnu Kumari Waiba, better known by her pen name Parijat, has no political underpinnings and is not affected by politics in any manner. Despite the fact that the book is only sixty pages long, it has the potential to have a significant impact on the readers.

The story sings with suffering, and the book’s harsh irony will linger with readers for a long time. Its main strengths are the characters with whom people can identify and the fact that it is a book with a heart. What sets the book unique from others is its bitter and sorrowful tale, as well as its exploration into the deepest thoughts of the main character, who has a global character.

Shirish ko Phool is set in the background of the narrator, Suyog Bir Singh, who is also a former World War soldier, going through a mid-life crisis. He has no one to call his family or friends because he lives an uninteresting and uncelebrated existence in a vacuum (sunya), which is why he puts all of his bitterness into alcohol. He frequently visits a bar for a drink, where he meets Shivaraj, a younger drinking companion who invites Suyog to his home, where he meets Sakambari, a sixteen-year-younger woman with whom he develops feelings.

Sakambari is depicted in the book as the Shirish (from which the book’s title is derived), a flower that blooms and brings warmth to the chilly planet. Suyog is overcome with self-hatred as a result of his passion for Sakambari. His sense of love and the fact that life is painful shakes him to his core. Sakambari, like a flower, withers away and falls to the ground.

The book is not about triumph, but about a life that is empty and pointless, as well as a toxic love for a woman. Sakambari is portrayed as a powerful, independent, and spiteful lady with atheistic views who despises appearing weak in front of her male counterparts, whereas Suyog is a poor mortal who believes Sakambari is stronger than him. The book’s language is understandable, despite the fact that it is incredibly poetic. Shirish ko Phool by Parijat is one of the best novels in Nepali language and a must-read. It’s also known as The Blue Mimosa in English, and it’s taught in various university courses.

Pagal Basti by Sarubhakta – Book Summary

Pagal Basti by Saru Bhakta book summary and review

Pagal Basti Book Summary

Author: Saru Bhakta

Published Date: 01-01-2014
Book Award: Madan Puraskar [मदन पुरस्कार]
ISBN: 9789937322980
Publisher: Sajha Prakashan
Book Genre: Novel

Pagal Basti is a classic Nepalese book. It’s a sad love story that’s unlike anything you’ve ever seen before. Family and society play an important role in most love stories, but this one is different because there is no third party involved in the lovers’ lives.

When we think of love, we can describe it in a variety of ways, see it in a variety of ways, and experience it in a variety of ways. Before falling in love, one must understand the true essence of love. While I say this, it may sound like it’s an adolescent love story about two people who fell in love but don’t understand what love is. But, in reality, this is a narrative about two adult individuals who understand what love is and how valuable it is. They were intelligent, considerate, and even successful in life. However, because the two of them experienced love at different times and in distinct ways, their love was incompatible. They ended up nowhere but vanity as a result of the fight between two types of love. I never imagined that time could play such a significant part in one’s life. Time may be both a healer and an adversary.

Aside from love, the author has done an excellent job of addressing many aspects of our society. The author has thrown light on the hypocrisy of leaders, their useless ideas, and meaningless activities to which blind followers commit their valuable lives through a fictitious place called Pagal Basti. The author has made the reader aware that any civilization might devolve into a Pagal Basti if its individuals are not responsible for their actions and have no conscience. In the story, Pagal Basti isn’t a location where insane people are locked up; rather, it’s a place where ordinary people act insanely.

Pagal Basti is one of the best novels in decades due to the author’s thoughtfulness and a high degree of intellect, his unique method of expression, and sophisticated language employed in the plot. It gives readers the opportunity to consider how love differs from ego. It’s well worth your time to read.

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