Adikavi Bhanubhakta Acharya
Bhanubhakta Acharya
Bhanubhakta Acharya : Life
Bhanubhakta Acharya was born from the womb of father Dhananjay and mother Dharmavati Devi on Sunday 29th August, 1871. When his father Dhananjay was awake, Bhanubhakta was taken care of by his grandfather Shrikrishna Acharya. Five years later, on the day of Magh Shukla Panchami, Baje Shrikrishna introduced the alphabet to Bhanubhakta.
Bhanubhakta’s first marriage was to Chandra Kanta Devi at the age of ten. Chandrakanta died a few months after the marriage. Bhanubhakta’s second marriage at the age of eleven in Tanahu district.
Bhanubhakta’s second marriage took place at the age of eleven with Chandrakala Devi of Manung village in Tanahu district. In the last hour of his life, Bhanubhakta went to Kashi with Lord Krishna as per his wish to give up his body in Kashi. Around 1889, after Baje Shrikrishna left his body at Kashi, Bhanubhakta returned to his village.
When he returned to his village from Kashi, he was 19 years old. During Kashiwas, he also did classical studies there. Also, the association of scholars in Kashi had awakened in him an amazing poetic power. With the passage of time, he used to compile interesting compositions according to the context.
Bhanubhakta Acharya : Career
Once Bhanubhakta’s mother-in-law went to Manung and drank water from a well as he was very thirsty. Coincidentally, this is how he met Ghansi, who was constructing a well. In the play, Ghansi is known as Thule Magar. Ghansi informed Bhanubhakta that he had dug a well with the money he earned from firewood. The words of Ghansi touched the heart of Bhanubhakta. And he wrote a poem –
भर्जन्म घाँसतिर मन्–दिइ धन् कमायो ।
नाम् क्यै रहोस् पछि भनेर कुवा खनायो ।।
घाँसी दरिद्रि घरको तर बुद्धि कस्तो ।
मो भानुभक्त धनि भैकन आज यस्तो ।।
मेरा इनार न त सत्तल पाटि क्यै छन् ।
जे छन् र चीजहरु छन् घरभित्र नै छन् ।।
तेस् घाँसीले कसरी आज दिएछ अर्ती ।
धिक्कार हो मकन बस्नु नराखि कीर्ति ।।
Meaning :
He made a living by cutting grass.
He dug a well after the name.
Farmer is from a poor family but what kind of wisdom.
Me bhanubhakta being rich also did nothing
Where are my wells?
Whatever is and things are inside the house.
How did that farmer exhort today?
Woe is me for not living.
Introduction to Acharya Total Tradition
The surnames of the Brahmins in Nepal are some on the basis of merit, some on the basis of Dajeni and most of them are found on the basis of special place. Acharya is the master of reciting mantras or reciting Vedas, the chairperson of Vedic sacrifices, etc., or the highest degree in Sanskrit education. Even though Thar is called Acharya, there are two types of Acharyas in Nepal- Kaudinya Gotriya Acharya and Garg Gotriya Acharya.
That is why he introduced his grandfather Krishna as ‘Aryavanshi of high caste’. Even today, the family of Acharya dynasty of Chundi and Ramgha are scholars and professors of various subjects. Bhanubhakta . He was born on 29th July, 1871 in Greater Nepal. Since the Treaty of Sugauli was signed in 1872 BS, Bhanubhakta’s life journey took place in Nepal. There were no schools or colleges in Nepal at that time. Therefore, the country was in darkness from an educational point of view.
Marriage and Rest of Life of Bhanubhakta Acharya
Bhanubhakta was baptized in 1878 at the age of seven. Grandfather Shrikrishna Acharya had given Gayatri mantra. After Vratvandha, he started reading Kaumdi, Rudri and Veda with his grandfather in his own home school. After this, in 1886, when he went to Kashiwas with his grandfather, he studied lexicography, grammar and literature as well as astrology. He had married Chandrakanta Devi, daughter of Vidyadhar Khanal of Manung village, again in 1886 BS, after the ascension of his wife Chandrakanta, who had married him a year and a half before he left for Kashiwas.
After returning from Kashi, Bhanubhakta started his domestic life in 1890. Meanwhile, Bhanubhakta had met Ghansi Chamunarayan Pant while resting on the bank of Vuldikhola in Burlung Vesi in order to visit his in-laws in Manung village. The great poet Laxmi Prasad Devkota has written in his collection of Laxmi essays: His God spoke in the throat. The true Nepali heart was awakened and invited to a beautiful country. ‘
From time to time many waves rise in the human heart. A force that can turn such waves into a source of inspiration is sometimes unknowingly gifted. That was in the year 1891. Bhanubhakta was a young man of 20 years. At that time, there must have been a surge in his heart about language, literature, nation and nationality. The momentary conversation with Ghansi woke him up.
Atonement literary contribution to repentance
Murder, violence, crime, superstition, looting and corruption, misconduct in the country should not be hidden from the eyes of the common man. Man is expressing it in one way or another. When the time comes, it will not stop exploding. Bhanubhakta saw the events of the past. Historians wrote. The present is looking at it with hatred. Our country today will be revealed in the same way tomorrow. Today’s traitors will be hated by future generations as villains. No one can stop the speed of time.
Bhanubhakta was first determined to adopt spiritual philosophy and literature and his mother tongue as a medium to attack the crime he had heard of. In 1898, he wrote in the practice of translating the Ramayana Balakanda. And respectively V.S. In 1901, Gajadhar could not stay in Soti’s house without being attacked in a classical way.
Ramayana, Prashna Uttar and Bhaktamala
Bhanubhakta Acharya ‘s Ramayana is a sentimental translation of the spiritual Ramayana composed by Vyas. The importance of the Ramayana has been shown in the dialogue with Brahmaji according to the purpose of the sage Narada who has a desire to benefit the people. In search of a simple way for the welfare of the people, Parvati asks questions and Shivaji answers, confirming that Lord Rama is the Paramatman who transcends this world. Spiritual Ramayana is a simple emotional translation of this in Nepali language. There are practical sources of self-realization in the Bhanubhaktiya Ramayana.
In the end, the result of the dialogue between Shri Ram and Laxman is the ‘Ram Gita’ related to Vedanta philosophy. This is the utterance of the Ram Gita.
Bhanubhakta Acharya , who started Balkand in 1898, had written Ayodhyakand, Aranyakand, Kishkindh Kand and Sunderkand in 1911 in Kumarichok Kand, five months imprisonment War in 1915 and B.S. He wrote Uttarkand in 1919. In 1925, the manuscript of Satkanda Ramayana was put together. The Prashno Uttar garland and the Ram Gita were placed in the same manner. After the biography of Bhanubhakta was published by Motiram Bhatt, the search for Bhanubhakta’s works began.
First of all, Surya Bikram Gyawali from Darjeeling started publishing the works of Bhanubhakta. He published the entire Ramayana in 1989. In 1997, he published Bhanu Smarak Granth to shed light on the language and literature of Bhanubhakta. For this, Parshamani Pradhan also made a small contribution. He had played an important role in the propagation of Bhanubhakta’s works by including them in his textbooks. Dharanidhar Sharma and Darjeeling scholars are leading critics who understand the importance of Bhanubhakta’s contribution.
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