According to Motiram Bhatt, Bhanubhakta wrote the poem ‘Ghansi’ in B.Sc. Written in 1891. Poetry has been written for more than 184 years. Nepali readers have been praising the anonymous cough for so long.

However, some scholars of Nepali literature have accused Bhanubhakta of deliberately hiding the identity of Ghansi. Bhanubhakta has used the Ghansi character only in the same poem. Some scholars are of the opinion that Bhanubhakta may have hidden his identity as Ghansi is a Dalit or a Janajati.

As soon as Tanahu’s Bhanubhakta’s Ghasi Kuwa is mentioned, it reminds the devotee. The same Ghansikuwa, which is of tourist importance, seems to have lost its identity when it became deserted due to a long lockdown.Even the literary lovers here have become worried after the Ghansikuwa made of Ghansi Kuwa, which inspired the great poet Bhanubhakta Acharya in literature, became deserted.

The lines of the poem have highlighted the importance of Bhanubhakta’s Ghasi Kuwa , but now the essence of Ghansikuwa seems to be dying.The current Ghansikuwa is very different from the Bhanubhakta’s Ghasi Kuwa seen by Bhanubhakta. Although hundreds of tourists visit Ghansikuwa on a daily basis, the area has been deserted lately.

There are also those who consider Ghansi to be a fictional character. The chairman of the committee formed for the protection of the well dug by Ghansi says that Ghansi can be a fictional character of Bhanubhakta. He says that in those days money was not traded and grass was not sold. “Everyone’s occupation was agriculture. Everyone cut the grass. Instead, they worked for others, earning a living. Thus, the Brahmins did not work for wages. What the poet wrote cannot be found by searching, ‘he said.

Historian Baburam Acharya also doubted Motiram Bhatt’s statement that Ghansi was the real character. Baburam Acharya’s book ‘Old Poets and Poems’ written in the year 2003 has a section on ‘Bhanubhakta Prati Bhattaji’. It is mentioned that the dialogue between Ghansi and Bhanubhakta regarding the sale of grass is not factual. Baburam Acharya claims that there has never been a tradition of cutting grass and selling it in Tanahu Bhanubhakta’s Ghasi Kuwa .

Literary lovers are also worried as Bhanubhakta’s Ghasi Kuwa is being overshadowed due to lack of preconceived notions and lack of publicity.Adikavi Bhanubhakta Acharya’s literary work inspired by Ghansi has lost its place due to lack of protection of Ghansikuwa. Locals are worried that the existence of the well made of grass will be erased while expanding the Muglin-Pokhara road section of the Prithvi Highway.

It is said that the Bhanu-Ghansi Memorial Park will have to be removed along with the road expansion. While widening the Prithvi Highway, there is a plan to widen only the area opposite the well instead of widening the well,   protectection of Ghansikuwa even if the bank of Buldi river near the same place is raised. Bhanubhakta had met Ghansi at Bhanubhakta’s Ghasi Kuwa on his way back from Mama Ghar Manahu on foot.

The Ghansikuwa falls under Beas Municipality-12 under the Prithvi Highway. Bhanubhakta’s Ghasi  Kuwa is about six kilometers east of the district headquarters Damauli.Bhanubhakta was impressed when he was told to dig a well from the income earned by mowing the grass.

भर्जन्म घाँसतीर मन दिइ धन कमायो,
नाम क्यै रहोस् पछि भनेर कुवा खनायो,
घाँसी दरिद्र घरको तर बुद्धि कस्तो,
म भानुभक्त धनी भैकन किन आज यस्तो ।

This part of Bhanubhakta Acharya’s poem titled ‘Ghansi’ raised many questions along with the discussion. The protagonist of the poem is considered to be a social worker who cuts grass and digs wells. A village in Tanahu is named ‘Ghansikuwa’ in his honor. But who is the cough? What is his identity? Where is home Bhanubhakta has left no answer to these questions.

Inspired by Ghansi, Adikavi expanded the Nepali language by translating the Ramayana into Nepali. Chairman of the Bhanu-Ghansi Memorial Park Management Committee, Tirtha Raj Bhattarai, said that it was difficult to identify Ghansi as Bhanubhakta did not mention his identity anywhere.

The construction of Bhanu-Ghansi Park on a 100-ropani public land 200 meters north of Bhanubhakta’s Ghasi Kuwa . A village development committee of Tanahu was named ‘Ghansikuwa’ in memory of Ghansi. At present, this VDC has been integrated into Beas Municipality and Ward No. 12 has been established.

Ghansikuwa has its own specialty. People have been coming to Bhanubhakta’s Ghasi  Kuwa to quench their fatigue and thirst, even if only for a moment.People come here to observe the cool breeze and beautiful scenery of Chautari.Tourists and passengers who get tired during the journey on the highway have been resting by drinking Ghansikuwa water even after stopping the vehicle.

Literary tourism in the region is expected to increase even after the coronation of Ghansikuwa made by Ghansi, which inspired the great poet Bhanubhakta Acharya to get involved in literature. Director Prabhakar Neupane performed the play ‘Raat Chinrya Bhanu’ at the Shilpi Theater for about a month last year.

The play was written by him. Before writing the play, Prabhakar spent three months in Chundiramgha, the birthplace of Bhanubhakta.In the opening scene of the play, a statue of Bhanubhakta and Ghansi was shown. Ghansi Zyapp was a bearded man. Arya had a face. Director Neupane says, ‘I also did a lot of research on cough in Chundiramgha. The locals informed that Ghansi was a Brahmin.

A local said his name was Narnarayan Ranabhat. That’s why I imagined the bearded cough of Arya’s face. ‘It is also said that the cough has subsided. Literary writer Bal Krishna Sam has written the name of Ghansi in his play ‘Bhakta Bhanubhakta’. Fellow Bhaidaju (Prajjwal Sindhuliya) said that Ghansi was Khadga Bahadur Thadamgar.

However, there is no strong evidence that Khadga Bahadur Thadamgar was the brother of Ghansi. He says, ‘I researched the cough when I had to teach.As you move 40 km west of Muglin towards the Prithvi Highway, you can see a sign saying ‘Ghansikuwa’. The well on the bank of Buldikhola of Tanahu just below the road is believed to have been dug by Ghansi.

A Ghansikuwa Conservation Committee has also been formed for its protection. Even the committee does not know who Ghansi is.‘Bhanubhakta had come to Ghansikuwa to drink water. There were talks between Bhanu and Ghansi. There is also a chautaro made of grass.

The source of all this information is Motiram Bhatt, ‘Bhattarai said,’ There is no more information than this, we are also looking for his identity and home. ‘There was no possibility of Ghansi Magar or Ranabhat.  “If we are Brahmins, then it was not customary for Brahmins to go to work for others. But the settlement is not here. There are Darai nearby.

Narnath Acharya of Chundiramgha had written a biography of Bhanubhakta in the year 2018 BS. Narnath was the first to write about Ghansi after Motiram Bhatt. He is also the grandson of Bhanubhakta’s father. His book ‘The True Life Character of Adikavi Bhanubhakta’ is based on the legends about Ghansi around Chundiramgha and Bhanubhakta’s Ghasi  Kuwa met Ghansi at Buldiphant on the bank of Buldikhola while visiting his in-laws. At present, there is a well made of grass in Buldiphant near Damauli. Buldiphant Bhanubhakta’s mother-in-law was on her way to Manung. Narnath has mentioned that he met Ghansi in the well when Bhanubhakta went to his in-laws.

Bhanubhakta’s Ghasi kuwa collapsed when the Prithvi Highway was built in 028 BS. The highway was built by the Chinese government. The road was dug without understanding the importance of the well. After the locals told Rajendrapurush Dhakal, a resident of Tanahun, about the importance of Ghansikuwa, they asked him to build a well like Panityanki on the north side of the road.

Vratraj Acharya has mentioned this in his book ‘Adikavi Bhanubhakta Biography and Review of Poetry’. Ghansikuwa’s board was also placed. P.D. According to Acharya, some youths from Damauli visited Darjeeling around 047 BS.They saw a huge statue of Bhanubhakta at the crossroads of Darjeeling.

Inspired by this, they tried to build a park on the land where the well was located to protect the grass well. Vratraj has mentioned that the land belongs to local cult brothers Modnath, Dolaraj and Bhojraj. The Pantha family donated land for well conservation and park construction. They are still mentioned on the board as landlords .

There is also a dispute over the location of the well dug by Ghansi. Prabhakar said that the well on the hill, which is a 45-minute walk above Chundi, was also claimed to be a grass well. Amrit Pantha, secretary of the Ghansikuwa Conservation Committee, also said that the locals of some places in Tanahun have claimed that Bhanubhakta’s Ghasi  Kuwa is in their own place for publicity. A well on the border of Central Nepal and Lamjung has been claimed as Ghansi Kuwa. There is also a board. This has further confused the identity of the cough.

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Adikavi Bhanubhakta Acharya

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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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