Biography of Govinda Bahadur Malla

It was held on 29th July, 1979 in Ombahal, Kathmandu. His father is Subba Riddhi Bahadur Malla and mother is Anandamaya. Sharda’s publisher / editor was her father Riddhi Bahadur, a linguist, and her brother Vijay Malla was a great writer. He received his I.Sc. Read up Engaged in private business. Gotha was the first modern user of three genres including plays, stories and novels. Gothale also worked as the editor of the literary magazine Sharda.

He was the editor of Sharda and the director of Jorganesh Press. He also became a member of the Nepal Pragya Pratisthan, a member of the Press Council, a member of the Election Commission and the President of the Nepal Writers’ Association. When he was the editor, he introduced Sharda to Nepali speakers outside Nepal. Gotha was also the editor-in-chief of Nepal’s first daily newspaper, Awaaz.

Masterpieces of Govinda Bahadur Malla

He v. No. The poem titled ‘Mamta’ written in 1992 is his first composition. By the shepherd v. No. The novel Pallo Ghar Ko Jhyal, written in the year 2016, was very popular. Malla’s works in stories, novels, plays, etc. are as follows: –

Works of Govinda Bahadur Malla

मिति                  शीर्षक                       विधा

वि. सं २०१३          भुसको आगो               नाटक
वि. सं २०१६          पल्लो घरको झ्याल       उपन्यास
वि. सं २०१६          कथैकथा                    कथा
वि. सं २०१६          च्यातिएको पर्दा           नाटक
वि. सं २०२७          दोष कसको छैन         नाटक
वि. सं २०३४           भोको घर                  नाटक
वि. सं २०३९          प्रेम र मृत्यू                 कथा सङ्ग्रह
वि. सं २०५२          बाह्रकथा                   कथा सङ्ग्रह
वि. सं २०५३         अपर्णा                       उपन्यास
वि. सं २०५६        पियानानी                    उपन्यास

Prizes

He has received the Jagdambashree Award for the year 2055 BS for his remarkable contribution to the flourishing of Nepali literature by creating high quality works in various genres of Nepali language and literature, especially stories, plays and novels for more than five decades.

Must Read

Honorary Life Member of Nepal State Intellectuals Foundation (2033)
Gorkha Dakshin Bahu Dosra (2036)
Tribhuvan Pragya Award (2042)
Bhavani Literary Journalism Award (2045)
Vedanidhi Award (2048)
Best Composition Award (2050)
Pahalman Singh Swarn Award (2052)
Best Manuscript Award (2053)

Visit

Malla, who has visited various places in Nepal, India, Lebanon, France, Germany, Italy, China, Thailand, UK, Holland, Syria, Belgium, etc., is a never ending star in Nepali literature.

Passed away

His B.Sc. He passed away on December 13, 2010 at the age of 89.

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Laxmi Prasad Devkota (born 1966 (1909), died 2016 (1959)) is a great poet of Nepali literature. Devkota was a man of many talents in various genres of Nepali literature. His contributions to the genre of poetry and essays are considered to be of the highest order. He wrote immortal works like Munamdan, Sulochana, Shakuntal. He is especially famous for his masterpieces.

Laxmi Prasad Devkota was the second son of Tilmadhav Devkota and Amar Rajyalakshmi Devkota.Laxmi Prasad had seven sisters.Laxmi Prasad Devkota was born on November 12, 1966 in Dilli Bazaar, Kathmandu. His Nawaran’s name is Tirthamadhav Devkota. But since he was born in the Lakshmi Puja of Tihar, he was called Laxmi Prasad.

From the time Devkota was born, many hardships entered his house. The managerial structure of his house was also very poor. Also, his house did not reach the poverty line. So when he was young, he used to say, ‘I study English and after studying a lot, I earn money by doing tuition.

But he was sick from birth. Devkota had read Amarkosh and recited hymns in his childhood. He used to recite his father’s poems from an early age. As his father’s poetry progressed, so did the juice of literature. His father tried to make him a Pandit. But after his family opposed the idea, Devkota was admitted to Durbar School to teach English.

Student Life of Laxmi Prasad Devkota

Devkota used to recite poems to his friends while studying at Durbar School. Most of his friends did not accept that the poems were written by Devkota. In the meantime, one day all the students took a test to write a poem to humiliate him. He also wrote poems among all the students. And at the same time, the teachers gave him the status of ‘Kopilaundo Kavi’.

Devkota was inspired to write poetry by reading the poems of his father and poet Lekhnath Poudyal. As he disappeared, he began to swim under the influence of Western poets such as Wordsworth and Sally.

Devkota wrote poetry ten years ago. At that time, he had written a poem titled ‘I am unlucky’, drowning in the pain of his elder brother-in-law Som KumariAs Devkota’s education was good, he studied from class VIII to class X at Durbar School. He had taken the matriculation exam from Patna, India when he was 17 years old.

College Life and Literature

Devkota studied ISC at Trichandra College. The poem titled ‘Vasantashodasi’ written by him while studying ISC was published in Gorkhapatra Weekly under the name ‘Lakshmi, TC College, Nepal’. At the same time, he started teaching tuition in his home. He studied BA from Patna University of India as a private examinee and also passed BL from the same.

Devkota, a BL student in Patna, was full of romance. Then he started writing more love poems.Writing gradually became Devkota’s dear friend and his daily routine also began to pass in writing.Devkota understood fourteen languages. Poems written by him in nine languages ​​also came to the masses through Sarada monthly.

Devkota was also called the water god of the ocean of poetry. He was not out of poetry when he got up, sat down, walked, slept, ate or in any moment of his conscious and unconscious. From the time he opened his eyes in the morning to the time he closed his eyes at night, he used to wander in the world of poetry. His lifelong friend was a poet and another a cigarette. At the time of writing, he had lit his own manuscript and lit a cigarette.

Marriage, Family and Notoriousness  of Laxmi Prasad Devkota

At the age of sixteen, he married Mandevi Chalise of Devkota. After her marriage, Mandevi became the most important character in Devkota’s life. He also wrote ‘Munamadan’ showing the depth of his marital love at that time. Devkota and Mandevi gave birth to five daughters and four sons.

Due to poverty, Devkota also taught tuition for 18 hours a day. Even though he was earning enough to feed three dozen people, a dozen people were starving when he reached his house. No matter how much money he earned, he was poor.

He used to sleep hungry even when he had 80 bighas of land. Devkota’s wife Mandevi was devoted to religion and Devkota himself was very impractical. Devkota was more fond of food than clothing. If he could eat the head of a goat, he would write a poem. He also liked sweets very much.

Devkota’s borrowed place to eat was Lupton’s Hotel in Dilli Bazaar. In that hotel, others borrowed in Devkota’s name. He also borrowed meat from Bagare.Bagre also used to take 3 times of money from him at the end of each month. Devkota was also adept at gambling and dice. He also sang songs, played harmonium and tabla. Another of his hobbies was a bicycle.

During the Rana era, when Devkota started opening a library in Nepal, he became more and more a prisoner. But he was released with a fine of one hundred rupees.Devkota was a visionary. At some point, he asked, “What is the purpose?” Udi Chunu Chandra Ek! ‘Many of the poets called him Tarangi. But sixteen hours before he died, a Russian rocket landed on the moon.

Devkota was taken to Ranchi as he was suffering from mental trauma. During the treatment, Dr. Burke Hill said, ‘People like Devkota are not born in Nepal.

 Professions Laxmi Prasad Devkota Did

Devkota could not get a job for ten years after studying BA and BL. Eventually, he joined the Nepali Language Translation Council. When he was awake, Balkrishna Sam and most of his intellectual juhari were running. At the same time, he got a job as a professor at Trichandra College. He was also the first Nepali to get the post of professor after passing BA.

Laxmi Prasad Devkota also got the post of professor in Padma Kanya College. But he stayed there for only four months. Then he got a professor post in Commerce College. Even there, he only lasted three months.

He used to arrive at his office and college very early and sometimes very late. Devkota was also rushed to Banaras. At that time, he did not even inform his family about going there and did not take leave from Trichandra College. And during the Banaras period, Devkota’s way of life did not seem to be higher than that of the intellectuals, porters and plowmen. At that time, his main job was to edit Yugwani against Rana.

After he was financially attacked in Vanaras, Babarshamsher sent his brother to take Devkota with expenses. After that, Devkota returned to Kathmandu cursing those who had taken him to Benaras. After democracy, Devkota was nominated by King Tribhuvan as a member of the Advisory Council. King Mahendra also continued Devkota’s position.

Devkota was nominated as a member of the commission of Tribhuvan University soon after its establishment.

The Later Life

Then the outline of the university was prepared under his signature. Devkota also became a member of the Nepal Academy under Mahendra’s chancellorship. Dr. K.I. He also became the Minister of Education and Autonomous Government in the Council of Ministers formed under Singh’s prime ministership. Even when he was a minister for 110 days, he arranged for Nepali language to be taught in schools and colleges across the country.

Devkota became the pioneer of romantic trend writing in Nepali language and literature. Devkota was also the first to translate Nepali language literature into English language literature and bring it to the western countries. The great Indian scholar Dr. Rahul Sankrityayan had said, “I consider Devkota to be the greatest human incarnation after the Buddha.”

Devkota traveled to Tashkent, Soviet Union to attend the Afro-Asian Writers’ Conference. Devkota was also offered two bottles of blood before speaking at the ceremony on the advice of a doctor.Devkota had gone to Tashkent from Nepal without a visa and passport. For that, he was inspired by the Chairman of the Council of Ministers Suvarna Shamsher and the Vice Chancellor of the Royal Nepal Academy Bal Chandra Sharma by showing the green flag.

But later, on the recommendation of the same people, Devkota’s salary from the academy was withheld. But later, when the secret was revealed, King Mahendra fined him one month’s salary and withdrew his salary. Devkota passed away due to cancer at 6:10 pm on Monday, September 15, 2016.

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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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Origin Of Nepali Language

The origin of Nepali language has long history. As it was the language of these Sinja kings, it was initially known as Sinjali language. In the beginning, Sinja was a very big and powerful country.Apart from Eastern Nepal, the rest of Nepal, including Mansarovar in the north and Kumaon Gadwal in the west, this empire is found to have spread. Its northern region was called Jadan and its southern region Khasan. Bhote Burmese was spoken in the connection area and Sinjali was spoken in the Khasan area. Sinjali language was the official language of Sinja. But because it was originally the language of the people living in the Khasan area, it was called Khas language or Khaskura.

From the fifteenth century onwards, the Sinja country is gradually falling apart! Around 1466, Mahamandaleshwa (Prime Minister) Yasovarma of Prithvi Malla revolted from Sinja and established his own separate kingdom. Thus, after Sinja, the original and influential area of ​​the speakers of this language probably became a peak point before Gorkha. That is why this language became known as Parvati. This was also the mother tongue of the Shah dynasty of Gorkha.From the time of Prithvinarayan Shah, the power of the Gorkhas began to increase in the Himalayan kingdoms.The Origin of Nepali language has its milestone at this point.

As a result, the language spoken by these powerful Gurkhas became known as “Gurkha”. Even though the Gurkhas  took Nepal under their control and made it their capital, the name of this language was Gorkhali. The first J. from Calcutta in 1820,A. Eaton wrote the book “A Grammar in Nepali Language” and used the Nepali name for the first time.From about 1918, the name of language was officially “Nepali”! Although the name of this language is “Nepali” much later, the word Nepal is also mentioned in the economics of Kautilya.

Linguists have some differences of opinion as to the origin of the Aryan language of Nepali language.Dist. A. Scholars such as Grierson, RA Turnell, Balkrishna Pokhrel, Bholanath Tiwari, etc. have believed that the this language “Shourseni” evolved from Prakrit. Based on this, Surya Bikram Gyawali has considered it to have evolved from Shourseni Prakrit. But most linguists today, including Sunitikumar Chatterjee, consider it a language developed from “Khas” Prakrit.Today, the very notion of “Khas” Prakrit has become valid.

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Development Of Nepali Language :

Nepali language belongs to Bharopeli family! Although the this  language has been used in Nepali for a long time, the oldest evidence is the records of the eleventh century! Scholars differ on the origin of the Nepali language! Most of the scholars believe that the origin of this language is from Sanskrit language while some scholars do not think so! The grounds for considering Sanskrit as the mother tongue of Nepali are strong and scientific.

It is estimated that the origin of the culture considered as the mother tongue of Nepali is about 3500 years ago! In ancient times, Sanskrit language was divided into two parts, Vedic and secular! In the course of time, Saurseni, Magadhi, Ardha Magadhi, Khas, Prakrit languages ​​were developed from secular Sanskrit! Many different strains were born from Khas Prakrit! Most of the scholars are of the opinion that the Nepali language was born from Khas Prakrit to Apabhramsa, from Apabhramsa to the eastern hills! The views of local and foreign scholars on the origin of Nepali language are as follows:

-Rudolf Horn (1880) in his book “Comparative Study of Gaudiya Language” states that Nepali language was born through modern Aryan Northern Gaudi.

-Avraham George Grierson in his book “Survey of Indian Language” states that the origin of this  language is developed  from Rajasthani Shourseni Prakrit.

-Suniti Kumar Chatterjee in 1916 in his book “Origin and Development of Bengali Language” says that Arya Udichya, the origin of Nepali  is developed from Arya Uchidya.

-Ralph Lilly Turnell (1931) in “Comparative and Etymological Dictionary of Nepali” states that the origin of modern Nepali is Magadhi, ancient Nepali, Shourseni!

-Turnelli n the book “Origin of Nepali Language” has said that Nepali language originated as a developed language from the northwestern branch of Sanskrit!

-Prabodh Kumar Pandit has said that this language originated from pre-Bharopeli language.

The Progress In The Fluency of Nepali Language:

Karnali Zone is the birthplace of this language! There is evidence of the use of this  language in the Karnali region in the eleventh century. Even though Nepali may have been used a little bit in the past. C. The Dullu inscription of Bhupal Damupal’s time of 1038 is the first written form ever found.However, it is understood that the scholars differed even regarding the date.

“I am not ready to say that this date is correct, however, since the script of this record is very old, I am not ready to consider it as later than Samvat 1038.In any case, the Nepali language has a history of more than a thousand years. From ancient times to the present, many changes have been seen in the language.” He said.

Ancient Nepali language (Beginning to 1500 BS): –

The period from the beginning to the end of the fifteenth century is considered to be the earliest period of the Nepali language.Probably all the Sinhalese who spoke Nepali at that time.That is why it was known as Sinjali language. But this language was spoken only in the southern part of Sinja: this language was not spoken in the northern part. This language is also known as Khasbhasha or Khaskura as Nepali speaking Khas are spoken by majority of the people. Nepali at that time was initially limited to colloquial language.

Due to being limited in colloquial language, there was probably no uniformity in Nepali language at that time.Gradually this language started appearing in the archives because the ancient period of this language is archival period.Dozens of archives have been received so far.

Features of ancient Nepali language :

1. Use only prose language!
2. Use only the words tatsam and tadbhav!
3. Focus on the royal presentation!
4. Don’t use plural suffixes ‘s’ and conjunctions ‘and’!
5. Use ‘am’ and ‘aan’ instead of ‘kan’ and ‘lai’ instead of the second inflection ‘kan’!
6. Don’t use the inflection ‘le’!
7. Be limited to records only!
8. Finding Archival Archives!
9. Find records related to treatment!
10. Gender legislation has been found even in non-human names!
11. Not to be a literary work!

Medieval  Nepali language (1500 BS to 1900 BS)

From the fifteenth century onwards, the Sinja Empire began to disintegrate! After all the Rajputs used this language as their official language, some regional differences appeared in it.This can be seen from the inscriptions of various places written at that time! Even though regional differences of this language have appeared in this period, it has improved a lot. After the expansion of Nepal Unification Campaign run by Prithvinarayan Shah, it started to be used in all practices like government accounting.

Many language and literary workers including Prithvinarayan Shah, Suvananda Das, Shaktivallabh Aryal, Bhanubhakta Acharya, Motaram Bhattal made significant contribution in its development. After Bhanubhakta composed Ramayana, awareness about Nepali language and literature spread in the minds of Nepali people. From comedy to Bhanubhaktacharya’s biography, It  has improved a lot.

Features of Medieval Nepali language:

1. Effective use of both prose and verse style!
2. The use of words from the same source as tatsam, tadbhav and agantuk(originated from foreign languages)
3. Beginning of literary creation!
4. Getting started using the suffix ‘s’!
5. Proper use of all kinds of inflections!
6. With the widespread use of language, local and regional differences begin to appear!
7. In terms of standard use, the gender legislation used in non-human names is starting to be removed!

8. Beginning of literary genres like stories, poems, essays, epics, novels etc.
9. Start printing books, magazines, etc.!
10. The beginning of grammar writing!
11. Beginning of written and formal linguistic system!
12. Even the beginning of critical writing!
13. Begin to use the main verb as well as the auxiliary verb!
14. Linguistic uniformity and standardization efforts, etc.!

Modern Nepali language( from 1900 to present):

Modern times are the age of publishing.Although there were some publications in Nepali in the secondary period, it is easy to publish only in the modern period. After the publication of Gorkha Patra, significant progress was made in this language and literature.There was a wave of printing of magazines and literary works in Nepali language both inside and outside the country which helped a lot in the development of Nepali language.

B. C. The publication of “Sharda” magazine started in 1991! Nepali language and literature hit a significant milestone! Before that, grammar and textbook writing had already started! “Aksharank Shiksha” written by Jai Prithvi Bahadur Singh b. C. Dozens of works including 1958, Prakrit Grammar 1958, Hemraj Pandit’s “Chandrika” 1969 etc. are works of historical significance in the development of Nepali language! B. C. Gurkha Language Publication Committee was established in 1970! Pushkar Shamsher’s “English Nepali Dictionary” published!

Gopal Pandey, Hridaya Chandra Singh Pradhan etc. published grammar books. There have been various movements and campaigns for the development of Nepali language! The Halant boycott movement of 1965, the radical movement of 2013, etc. should not be forgotten here. After the political change of 2007, all-round development of this  language started.Radio Nepal was established, schools and colleges started opening everywhere, the creators were able to create with confidence.

Standard textbooks began to be published, grammar and dictionaries began to be created, and language began to flourish! Research works of Yogi Narahari Nath, Ramraj Pant, Mahananda Sapkota, Balakrishna Pokharel etc. were published.Establishment of Nepal Pragya Pratisthan 2014, Tribhuvan University 2016, Nepali Sahitya Sansthan 2019, Madan Puraskar Guthi 2022 etc. played a great role in the development of Nepali language.

Features of modern Nepali language:

1. The modern era begins with the age of publishing!
2. To be the major language of the nation!
3. Development of many languages ​​and dialects!
4. To be the common language of all Nepalis, the language of communication, the language of office, the medium of education, communication, etc.!
5. Plenty of literature creation, study research, publication of newspapers and magazines from outside Nepal!
6. To remain as a medium of communication for the development of language!
7. Establishment of various associations, institutions, etc. for the development of language!

8. Significant progress in the field of creative and critical literature!
9. To hold seminars, workshops, seminars, etc. to make the language developed, standard, standard and pure!
10. Being standard and standard compositions!
11. Reading as a compulsory subject from primary level to higher level!
12. Many researches, researches etc. for the development of language should be done from individual, institutional and even state!
13. Use of Nepali language in modern technology, email, internet, Google etc.!

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