The practice of cohabitation after the death of the husband has been practiced in this region since ancient times. Our scriptures say that after the death of one’s husband, one should either go for cohabitation or remain chaste. The first authentic period of Sati in Nepal that can be clearly stated on the basis of records is the Lichhavi period. More than two hundred Lichchavi records have been found.

Among those records is Changunarayana’s year of  522 B.S. has a special significance. V.S. When Bhagwanlal Indraji published 23 records of Nepal in Gujarat, India in 1937, 15 of them were from the Lichhavi period. The oldest was the same record of Mandev Changu. The same record remained the oldest for about 100 years. After that, some old records of the Lichhavi period were also found. Nevertheless, the inscription remains of great importance in the history of the Lichfield period. Our real subject is the practice of sati.

Mandev’s father Dharmadev dies suddenly. After the death of her husband, her queen Rajyavati tries to go to Sati. But Mandev stops her mother from going to Sati and Rajyavati stops from going to Sati. After that, Rajyavati continues to perform religious duties for the rest of her life.

From this it is clear that sati was practiced at that time but it was not mandatory. The famous rulers of the Lichchhavi period, Bhoomgupta’s mother, Abhiri, continued to perform religious rites without sati after the death of her husband, Anuparam, and Vatsadevi, the mother of the famous Lichchhavikal king Jayadeva (II), continued to perform religious rites without sati after the death of her husband, King Shivadeva.

King Yaksha Mallale, A stone inscription dated 1533  mentions a woman who went for Sati. From the inscription of 1544, it is mentioned that she did not go for sati after her husband’s death. King Mahendra Malla of Kathmandu When he died in 1631, King Jagat Prakash Malla of Bhaktapur died. When he died in 1729, King Nripendra Malla of Kathmandu died. When he died in 1737, King Yoganrendra Malla of Patan died .

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When she died in 1762, many women were found to have committed Sati.   When King Parthivendra Malla of Kathmandu was poisoned in 1744 B.S., he was accompanied by 24 women. But Rani Ridghalikshmi, who was involved in poisoning her husband Parthivendra along with Kazi Laxminarayan Joshi, did not go for sati and lived for many years after her husband’s death.

Since a living person had to be cremated with a corpse, a loud instrument was played to muffle the sound of sati screams. Unable to bear the heat of the fire, the sati used to run away. When Babu Khoratam, the father of Chautar Chikutika, died in 1737B.S, his wife, who had been sent to Sati, is said to have run away from Chita.  When King Biswajit Malla of Patan committed suicide in 1817 B.S., his mother was described as having been raped. When King Narabhupal Shah of Gorkha died in 1799, his youngest queen, Subhadravati, passed away.

A boy who used to take care of her with Narabhupal Shah also became Satu. The other queens of Narabhupal Shah did not go for sati but remained in sati fast. Shri 5 Prithvinarayana Shah’s B.Sc. When he died in 1831, many women, including his queen Narendra Lakshmi, committed sati. When Shri 5 Pratap Singh Shah died in 1834 BS, eight women went for sati but his queen Rajendra Lakshmi did not go for sati. Swami Maharaj Ran Bahadur Shah passed away at the hands of his half-brother Sher Bahadur Shah. When she was killed in 1863, many women, including Mahili Maharani Survan Prabha, accompanied her. Sati was sent on the ninth day of Ran Bahadur Shah’s death by bringing Ran Bahadur’s eldest Maharani Rajarajeshwari from Helambum, but the youngest Maharani Lalit Tripura Sundari was not sent for sati.

Considering the matter of sati from ancient times, it is clear that some people knew sati and some lived in sati religion. It is also clear from the observation of the immediate incident that sati was used to eliminate those who did not suit them. Prime Minister Jung Bahadur was against sati. He wrote many things to discourage the practice of sati in the Muluki Act he made and even stopped his wives from going for sati when his man died. While V.S. When Shri 3 Jung Bahadur died in 1933, his 3 great queens like Hiranyagarbhadevi and other queens went for sati.

During the reign of Shri 5 Tribhuvan Virvikram Shah, Shri Chandrashamsher After the practice of sati was stopped with effect from 25th August, 1977, this practice was legally stopped in Nepal. In this way, the day of liberation from the inhuman act of burning women alive in a pyre has passed on the 25th of Asar. Therefore, it is clear that this day has a special significance in terms of women’s emancipation from Nepal’s perspective. Therefore, wishing to draw the attention of all concerned to the special celebration of this day would not be otherwise.

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Daura Suruwal and Gunyu Choli are National Dress of Nepal. Nepal is a historical nation. Nepal is also a multilingual, multi-religious, multi-ethnic common flower garden. It is also a sovereign nation with a historical identity. There were many movements in the country at different times but the number of changes seen in the name of change was nothing but zero for all the people. In fact, the national dress was removed many times in Nepal during the Rana period, Panchayat, multi-party system, monarchy, republic, democracy and Manaparitantra, but its value and dignity were never considered.

Nepal can be considered as the focal point of the world’s only hope for a separate identity, originality, language and culture. Looking back at the history of the world, most of the countries of the world are abandoning their original identities with the development and modification of the origin of ancient civilization, culture and language which started with the development of human civilization. In that sense, it is possible that countries in the West are leading the way in change. Today is the age of information technology and internet. Geography has become like a village today.

In the meantime, the whole world has begun to accept the Western culture and the working style of the countries. Its influence can be clearly seen in the Eastern culture as well. Nepal is an original, culturally prosperous nation, but it is also a vivid example of the influx of foreign culture.

While Western countries are attacking Nepal’s art, civilization and culture as well as its cultural heritage, we have started accepting it gladly. Even today, the heart-wrenching generation of today’s young generation can be seen everywhere. Every country has its own identity, originality, culture and language. The flag represents the country as well as the identity dress.

Importance Of Daura Suruwal  and Gunyu Choli

Clothing is highly regarded in the dignity and identity of the country. Clothing not only covers the body but also signifies international recognition. Every country’s flag is accompanied by a dress. Even the most developed countries want to make their identity and civilization culture new, isolated and dignified around the world. Development is one side and identity is the other side. Development is necessary but development without identity has no meaning.

There are many richer, more powerful and developed countries in the world than Nepal which make their identity through dress. Nepal is still a developed nation. It is a country of self-respect in the eyes of the world, with Mount Everest on its head and Gautam Buddha in its heart. Despite not being able to pick up the pace of development, Nepal is seen in the world as an independent country with a separate identity. But we are beginning to consider our culture a burden. Development and change can come by selling identity, by selling self-esteem, but self-esteem can never come.

We must be convinced that no money in the world can buy self-esteem and no country can lower Nepal’s self-esteem. But the journey we have taken without this destination will bring us nothing but disgrace. Currently, Nepalis are without clothes. We have a lot of clothes and they may be expensive but that place, that self-esteem can never be taken to heart in these foreign clothes. Exotic attire shines, but where is the identity in wearing national attire?

Why the National Dresses Should Be Daura Suruwal And Gunyu Choli?

Such a question is also being raised, but the country will not prosper by changing its face and changing the Western culture, dress and religion, ignoring the centuries-old identity. We must not forget that the transformation we have gained by selling our identities is like the change we have gained by selling our identities.

In the pages of yesterday’s history, the golden letter of the glory and power of Daurasuruwal has not been erased. Looking back at the history of Daurasuruwal, historian Satya Mohaj Joshi says that it can be clearly seen in the statues of historical temples like Patan and Bhaktapur which are even ahead of the Mallakalin kingdom. It is foolish of us to abandon our precious culture and try to adopt a foreign culture.

The country is searching for identity, the country is searching for change. The country is still preserving the history that thousands and millions have sacrificed themselves to make history. Forgetting our identity in foreign culture and political interference, we will find nothing but emptiness and darkness where we are running. Why don’t we understand that the world we stand on is a heavenly blissful destination?

Either we have become blind or we have become irrational  otherwise we will see and hear the example of many countries in the West that have embraced the path we have taken before us and returned to their ancient civilization. Yet the importance of the hat is incomparable. The hat has been given the nickname of the world’s highest peak, Mount Everest.

Today, Nepal’s Nepali dress is only given as a sublime tour. Today we are among them and there is no trace of it, but if we make history without making it historical, it cannot be said that the day will not come when we will curse ourselves in the period of history. The glory of this dress is not the glory of us Nepalis because we are the identity, otherwise we are Nepalis or Nepal.

Can’t say The glory of this dress is not the glory of us Nepalis because we are the identity, otherwise we are Nepalis or Nepal. The country is in a state of change, the pace of development is picking up, but this does not mean that the history of the old house must be completed to build a new house. Change is not one in which identity is lost.

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