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Deepawali, which literally means ‘the row of lamps’ is celebrated as the festival of lights in the month of October or November (Asoj or Kartik), about a fortnight after Dashain. This festival is also called Tihar, which lasts for five consecutive days and is observed in honor of Laxmi, the goddess of wealth and good luck. It is the most friendly festival observed throughout Nepal and also India. Laxmi, the goddess of prosperity and good fortune is invited into every home. People enjoy five days of feasting and family gatherings. It also heralds the advent of autumn in Nepal. Natural scenery is very pleasant during this time of the year. 

The aroma of Deepawali pervades the atmosphere several days before the actual festival begins. During Deepawali, traditional lamps are lit with twisted cotton wicks (Batti) saturated with pure ghee or mustard oil in a small earthen bowl called Diya. So it is also called Diyabati. It is usually solemnized in the last week of October or the first week of November on the occasion of Amabasya or Aunsi (full dark night of Kartik) according to the Nepali lunar calendar. In this period, the sky is starry but the moon is missing in the milky sky throughout the whole night. A gentle, genial and warm weather continues and purifies the mind of the Nepali people during this festival. This festivity reflects true rejoicing and jubilation of the masses.

Laxmi Puja is observed on the auspicious occasion of Deepawali. This is the third day of Tihar when the sacred cow is worshiped with great honor. Hindus worship and regard the cow as their holy mother. So people worship the cow in the morning with garlands of flowers and apply red tika on her forehead. Thus the Hindus pay their tribute to the mother cow. The ceremony is solemnized with reverence in the morning hour of Deepawali. This tradition was initiated by the people of Ayodhya  to express their boundless joy when Lord Rama returned after 14 years’ exile. This is illustrated in the Ramayan.

A few days before Tihar, preparations are in full swing for cleaning and whitewashing to add a new look to houses and buildings. During this festival, houses, shops, offices, factories and mills are brightly decorated with lights. They are also illuminated with electric bulbs and traditional lamps. It is a time of lights and decorations. This type of illumination is done for five consecutive days, beginning from the first day of Tihar. But special light arrangements are done on the day of Laxmi Puja. Oil-fed traditional lamps light courtyards, doorways, roof-tops, verandahs and windows. All streets and roads are full of flags and beautiful banners. People stroll around in new clothes and buy sweets and gifts. 

After the illumination in the evening, the main part of Laxmi Puja is performed at night. An illuminated and well-decorated house is believed to draw the goddess of prosperity. This also makes for easy entrance of Laxmi to every house. It is believed that the goddess of wealth is ritually invited to enter the house and offer blessing to its occupants. For this purpose, a ritualistic drawing is made of purified cow-dung plaster to guide Laxmi through the main door. From the drawing, a trail of plaster of rice and red vermillion leads into the house and the room where Laxmi is worshiped with utmost devotion and dedication. 

A beautifully decorated image of Goddess Laxmi is placed before the family treasure box or safe, which contains hard cash, jewels and jewelleries, valuable documents, ornaments and cheque books. Prayers are offered, believing that the fortunes will grow.

Throughout the whole night the earthen lamps filled with ghee or pure mustard oil, are kept burning at the place where the goddess of wealth is worshiped. To please this prosperous and generous goddess of good luck all the doors and windows of the house are decorated attractively. Nobody wants to miss this golden opportunity. Thus there is competition in the worship of the wealth goddess. Everybody tries his best to welcome and please the goddess of prosperity. She loves lights and sacred cowrie shells. Children love to play with fireworks during Tihar, especially during Laxmi Puja. However, as free crackers could be dangerous and harmful, they are banned in Nepal these days.

It is understood that being the wife of Lord Vishnu, Laxmi is the paragon of beauty, who sprang from the fathom of the sea when Gods and the Demons churned the sea together. There was a tug-of-war between Gods and Demons. At last, Lord Vishnu chose her as his life partner. She wears a crown of jewels and garlands of scented flowers. Her arms are bedecked with heavenly gems. She is herself considered a valuable treasure of the ocean. She holds a conch shell in one hand, blossomed lotus in the other, a sheaf of rice in the third one and a jar full of nectar in her fourth hand. She loves to rest on a fully-blown lotus with her husband Vishnu under the shadow (hood) of Sheshnag (mythological snake).

The Nepalis worship this benevolent goddess and offer gifts and sweets to please her. She is believed to travel around the earth on an owl, her vehicle, making house-to-house inspection to see whether it is clean or not. Being a lover of light, she also observes whether a light is left burning throughout the whole night in her honor or not. She thus visits every house. If pleased, she protects all the valuable things and grain-stores of each family and grants prosperity for the coming year. For this purpose, every house is decorated with red powder, flowers and festoons. She likes to visit only those houses, which are fully prepared and artistically decorated. 

All monetary transactions are forbidden on this auspicious occasion. The only exception is the giving of small coins and food (Selroti) to small groups of Bhailo singers. Groups of singers go door to door singing and dancing and asking for money. This is a time-honored tradition. Girls are supposed to ask for money on this solemn occasion. Boys’ turn comes the next day, which is called Deusi. 

Deepawali is also considered auspicious for gambling. Before 1940, gambling was legal in Nepal during the five days of Tihar. Nowadays, it is banned in public according to the law but people still gamble in their houses. Happy gamblers assemble at certain houses; sit on carpets shouting their bets, throwing the cowrie shells. In the ancient days, cowrie shells were considered a medium of exchange. It is believed that Laxmi loves gambling. 

The final day of Tihar is spent in friendly family gambling. 

Before 1940, during the five days of Tihar troupes of musicians used to go around the town announcing that games were now open to all. Gambling seems to receive semi religious sanction during Tihar in the belief that it is pleasing to Goddess Laxmi.

Newars of the Kathmandu valley perform Mha Puja on the first day of the bright lunar fortnight of Kartik. It is the worship of one’s body or self. It is believed that the human body is divine and the heavenly spirit dwells in it. The Puja is performed for purifying the heart and the soul for the coming New Year. The day also honors Yama, the lord of death. 

On the last day of Tihar called Bhai Tika, sisters worship their brothers, who bestow blessings and benediction upon their sisters for a long and prosperous conjugal life. Sisters also pray to God for their brothers' long life and wish them success in all walks of life. 

“Human rights are not negotiable items that companies and governments are permitted to eliminate by contract.” 

That’s a quote from Andrea Shemberg, a former legal adviser to Amnesty International UK. 

Here’s one more, from Maximilien Robespierre, “Any law which violates the indefeasible rights of man is in essence unjust and tyrannical, it is no law.” 

There is virtually no aspect of our work that does not have a human rights dimension. Whether we are talking about peace and security, development, humanitarian action, the struggle against terrorism, climate change, none of these challenges can be addressed by ignoring human rights.

We know that the French Declaration of Rights of Man and of the Citizen (1789) was the first document, which referred to social, economic and cultural rights, rights to education, work, property and social protection.

In 1941, the Atlantic Charter was declared, which made way for an International Bill of Rights (1942-45) and the Universal Declaration of Human Rights (UDHR) on 10 Dec 1948. 

Article 25.1 of UDHR states:

“Everyone has the right to a standard of living adequate for health and well-being of himself and of his family, including food, clothing, housing and medical care and necessary social service and the right to security in the event of unemployment, sickness, disability, widowhood, old age or other lack of livelihood in circumstances beyond his control.” 

The International Commission on  Civil and Political Rights (ICCPR), 1976  and International  Commission on Economical, Social and Cultural Rights 1976 oblige signatory nations to ensure human rights and so does UDHR. 

Nepal is also a party to international human rights conventions, covenants and protocols.

Worryingly, appointments made to the National Human Rights Commission, the constitutional rights watchdog, have failed to meet national and international standards, including those outlined in the Paris Principles. 

After conducting a review for two consecutive years, a Ganhri Subcommittee on accreditation (SCA) in October last year recommended downgrading NHRC to the “B’’ category. Notably, one of the commissioners is requesting the government to amend the relevant Act and give NHRC more authority in line with the Paris Principles to avoid this action. The rights watchdog, caught in deep sleep for long, seems to have woken up and has begun blaming the state for failing to defend its appointments. A statement from the appointees reads, “Our appointments alone are not responsible for the downgrading. The government’s failure to strongly defend the appointments before the United Nations Human Rights Committee is primarily responsible for the Ganhri action. 

A bad carpenter quarrels with his tools.

Let’s go back a little bit to understand the crisis better. 

The Constitutional Council under the then Prime Minister KP Sharma Oli had  nominated chairpersons and members at various constitutional bodies, including the NHRC, on the basis of the Constitutional Council Act revised through an ordinance on 15 Dec 2020. The then President, Bidya Devi Bhandari, subsequently appointed the chair and four commissioners at the NHRC on 3 Feb 2021 on the government’s recommendations. 

Even during the reign of King Gyanendra, NHRC was not in such a sorry state. The SCA is bound to review the commission’s present status following complaints from several human rights bodies, chiefly over the appointments of NHRC officials. 

In the reviews conducted in 2021 and 2022 also, the Ganhri commission had recommended downgrading NHRC, pointing at the unconstitutional appointment process. NHRC’s ‘inability’ to safeguard minority rights did not help either. Add to it all half-a-dozen writ petitions challenging the ordinance and the appointment process that are sub-judice in the Supreme Court as well as civil society organizations’ dissatisfaction with the working process of NHRC.

Against this backdrop, who will come to the rescue of the constitutional rights body? 

The author is a former member of NHRC

Lord Krishna was such a God, who saved this earth from the cruel clutches of Kansa and Kaurava  both. This savior of the world, this darling of Gokul and Mathura, gave humanity a message of love and affection. He preached to the great warrior Arjun in the battlefield of Kurukshetra that this world is transitory and there is no such thing called permanent relation. 

Per ancient scriptures like the Mahabharat, Krishna told Arjun, who was unwilling to war against his own kith and kin: You can liberate this world from injustice. You will not be called a warmonger but a true lover of mankind. So you have to fight this great war of Mahabharat at any cost to free yourself from the tyranny and terror of the Kauravas. 

For showing the path of righteousness, Krishna is remembered today with respect and reverence. Krishnasthami is celebrated in Nepal and India with great fun and fervor. 

Krishna was very fond of  Makhan (butter) in his childhood and he used to steal it from every household with his like-minded friends. That is why he is also called Makhan-Chor (the butter thief).

Krishnashtami is an annual commemoration of the sacred birth of Krishna, the eighth Avatar of Lord Vishnu. This festival is observed on the auspicious eighth day (Astami Tithi) of the dark fortnight of the month of Bhadra every year with pomp and show, especially in Tarai-Madhes and other regions where Vaishnavites, the adherents of Vaishnav Dharma, live. 

Krishna Lila, a Ramlila-like drama based on the life of Krishna, is staged at night every year as a special spiritual feature in these regions, by recreating flirtations of Krishna’s youthful days with the Gopinis (milkmaids) mentioned in the scriptures. 

Krishna was deep in love with Radha. He used to play the flute inviting Radha to come to him.   

Vidyapati, a pioneer poet from the Mithila region, has also narrated Krishna’s love toward Radha in many of his poems. He has painted several rosy pictures of their love as well as pictures of Radha’s sadness when she had to spend lonely and long periods of separation in Krishna’s absence. 

One of Vidyapati’s poems goes like this:

Who said,

The southern breeze was soothing?

Its gentle touch kills lonely women

And the pollen of flowers

Scorches like a fire

Trans. Deven Bhattachaya

(Love Songs of Vidyapati P 95)

This year, Krishnashtami falls on September 6—20 Bhadra, 2080 BS. The month of Bhadra is considered very much sweet and soothing. Devout devotees fast the whole day and they break their fast at midnight when, per the Veda, Upanishad and other religious scriptures, Kishna was born.

Observed with much fanfare across the country, this auspicious day not only signifies the pious birthday of a Vishnu incarnate but also of a divine preacher, who inspired the whole of mankind with his divine knowledge and supernatural powers. Krishnashtami is not merely a ritualistic celebration, but also a day of eternal and everlasting religious significance. Western customs and movements like the Hare Krishna movement (ISKON) draw from Lord Krishna and his teachings. 

Such is the eternal power of Lord Krishna. 

The author is a veteran linguist

Fagu is called Holi or Faguwa in the Tarai-Madhes region of Nepal. It is the festival of colors, mainly of red powder, and of romance. It is celebrated differently in the Kathmandu Valley and in the Tarai-Madhes. After the installation of the Chir (totem pole) at the Vasantapur Durbar Square, one of the UNESCO heritages, the festivities begin by splashing of water and smearing of yellow, blue and red vermilion among the revelers. The main festival is celebrated on Fagu Purnima, the full moon in the month of Falgun. In Tarai-Madhes, Fagu is marked not on the full moon day, but the day after. On the full moon night, revelers light bonfires and celebrate the festival the next day by chanting Faguwa folk songs, roaming around villages, and smearing colors on one another. They also hand out betel nuts, coconut, cardamom, cloves and raisins. Lovely legend The multicolored Chir represents the Kadam tree that Lord Krishna is said to have climbed with the stolen Saris of milkmaids bathing in the Jamuna river. A talented flutist, the legend goes, Lord Krishna used to climb up the tree and play his flute to court his love Radha. With his tune, he would send messages to Radha, asking her to meet him in the Vrindavan forest. It is believed Lord Krishna used to play Holi with Radha and her friends. The great poet of Mithila, Vidyapati, has described this in one of his poems: Let us go to see Vasant (Spring) Where Ketaki and Kund are laughing The moon is clear The bees are black The night is dim The beloved one is getting angry Kamadev (the god of love) fights with his enemy Radha and Krishna are planning to go out and play in the forest. Merriment and romance are the essence of Faguwa. This festival is related to the full moon as it is supposed to increase the sexual urge not only in adults but also in elderly people. The full moon fills the hearts of revelers with mirth and merriment. Kamadev is supposed to transmit vitality and vigor in all types of people, irrespective of age during this festival, which brings enjoyment to newly-engaged and married couples as well. Cupid comes to life and brings cheers to the monotonous lives of the local people. The whole of Madhes is in a mood of merriment with the feast forming a n important part of the fest. In the Tarai-Madhes, this feast goes on for weeks, where people eat eggs, fish and meat. Non-vegetarian meals are the main source of increasing sexual excitement followed by home-brewed beer. Vegetarian people eat sweets and fruits. The Hindus around the world celebrate Holi marked by mingling of sexes and castes. It is a golden occasion for forgetting the ill will and fostering love, affection and sympathy. “Faldon” (the origin of the word Fagu) in Sanskrit means red powder, Kumkum or Sindur. The first night of the full moon is dedicated to the prayer of the Holi fire, while the second day is considered the day of dust (Dhulikshava), the third day is of Rangotsav, which literally means the festival of colors. The goddess of Holia is invoked on the first day of the fest marked by obscene shouting. Sanskrit scholars explain it thus: The 15th of Falgun Shukla is marked by the Purva Falguni constellation with Bhag as its goddess, meaning the private part through which a child is born. Shouting obscenity is a way of offering prayers to the goddess; it can also be seen as an aboriginal fertility rite. For many, Holi is also a festival to let out pent-up emotions. In Freudian lens, Holi offers an opportunity to express one’s libido, restricted and tabooed the whole year. It is both verbal as well as physical expression of gaiety and unbridled urges.   Pauranic origins Bhavishya Purana mentions Falgun as the last month of the Shalvahan Calendar), it is to be observed as the festival to ring in a new year. To quote PB Shelley: If winter comes, can spring be far behind? It is but natural to regard Holi as a spring festival or Vasanttotsav. There is also another Hindu legend concerning Holi, where Lord Shiva opened his third eye in anger to burn down Kamadev, rendering him Anang (bodiless). It is believed that Lord Shiva later restored Kamadev’s life upon requests from Parvati, the constant companion of Lord Shiva. This festival is celebrated every year with pomp and show. Holi or Hori or Faguwa folk songs are melodious and meaningful. Mythological relevance is revealed in the following folk song: On the day Krishna played the flute, The three worlds were connected, What was the flute made of? And how was it tied? On the day, Krishna charmed the world, With bones and flesh and flute was made With love it was tied. This festival, associated with Lord Krishna, Radha, Rama and Sita, Shiva and Parvati, has deep religious significance.  

Followers of Hinduism celebrate lots of fairs and festivals round the year. Basant Panchami or Saraswati Puja is one of the main festivals, observed by worshiping Saraswati, the goddess of knowledge. The festival heralds the beginning of the spring season and is very important for teachers and students. The fifth day of the new moon holds special significance in the Mithila region. The fifth day of the new moon of the month of Shrawan is celebrated as Mauna Panchami. People worship the Bishara goddess with special respect and reverence on this day. They also celebrate the famous festival of Madhushrawani. It is considered the honeymoon of the newly married bride and groom. Moreover they also pay due respect to the serpent god which is called Nagpanchami.The fifth day of Mangsir is celebrated  as Vivah Panchami.On this special occasion the marriage ceremony of Lord Ramchandra and goddess Sita is celebrated with great fanfare in Janakpur. The fifth day of the new moon on the month of Magh is called Vasant Panchami when the Goddess  Saraswati is worshiped in each and every educational institution in Mithila with interest and enthusiasm. Especially all teachers and students pay offerings to Saraswati, the Goddess of wisdom. She is not only the Goddess of wisdom but also the Goddess of knowledge, music, arts, science and modern technology.Goddess Sarswati is worshiped on Vasant Panchami day which is also called as Sri Panchami and Saraswati Panchami.People worship Goddess Sarswati to get enlightened with knowledge and get rid of ignorance for ever. It is also celebrated for attaining the blessing of Mother Saraswati.This special worship is performed by expert priest and Pandit who chant shlokas of Sanskrit and also read Saraswati Puran.She is considered mother of all the Vedas.She is also known as Bharati( persuasiveness), Shatrupad (survival), Vedamata( mother of the Vedas) Brahmi, Sharada, Vageshwari and Putkari.She is well known as the Goddess of speech.She is also revered and respected as the Goddess of aesthetics and alphabet because children of Mithila first of all learn alphabet on this auspicious occasion. Goddess Sarswati is represented as a graceful woman  in  white apparel, a symbol of purity and peace and chastity. She is the only Goddess, who signifies knowledge, learning, arts and culture. This puja is celebrated in a free and friendly atmosphere beyond the feelings of caste, creed and gender. It is a community festival scholars and students  community festival, which gives a suitable opportunity to forget all the  ill nourished feelings of the whole year. This festival  is celebrated in the spring season when Maithil people are mentally and physically prepared to make merry by worshiping the Goddess and distributing sacred Prasad among themselves. On this occasion, these people wear white new clothes befitting the occasion. The main person performing the pooja wears yellow clothes because yellow is the color of the spring season. This is an agricultural festival also because after a break of one month farmers  start to plough their barren fields on this day. The festival is observed somewhat differently in the Kathmandu valley. In the month of Magh, the Hindus celebrate Basant Pachami by listening to holy recitations from the priests about the advent of the spring season and its glory. On this auspicious occasion, a Vasant Shrawan ceremony is held at the courtyard of the historic Hanuman Dhoka, where the glory of the spring is sung and listened to. On this day, schools, campuses and universities all over the country are decorated tastefully with festoons and the goddess of knowledge is worshiped. Students as well as learned men and women gather at educational institutions in their native towns and villages for the celebrations. Goddess Saraswati is depicted as having four hands. On one hand, she holds a sacred scripture, a lovely lotus, while the other two hands hold the Veena, a stringed musical instrument. Her vehicle is a white swan. In Buddhism, she is said to be the consort of the respected Manjushri. Her earthen idols are immersed in nearby rivers and ponds on the following day amid recitations of prayers dedicated to her.

Elections are the backbone of democracy. Local elections are essential for the grassroots democracy for electing people's representatives to govern local governments.  After the promulgation of a new constitution in 2015, Nepal has held two local elections. These periodic polls were the hallmark of democracy of the young federal republic. Timely elections are the lifeline of democracy. The Election Commission (EC) has not been arranging after polls monitoring of the elections for a long time. It is a matter of great concern that some candidates do not maintain code of conduct during and after elections. Most of the candidates do not care for it because it is ritualistic and less realistic. The EC only urges the candidates and parties to abide by the code of conduct. It also imposes expenditure limits on candidates, asks for election expense details in a standard accounting format, and asks the candidates to limit the amount a party or candidate can spend for election purposes according to the provision of article 24 of the Election Commission Act. But most candidates cross the limit of expenditure during the election set by the commission. It is no secret that contractors, smugglers and black marketeers fund election campaigns in Nepal, but the election body has been rendered toothless by the political parties to take any action. Elections in Nepal are won by manipulation, muscle and money. It is true that some democracies of Asia are dying at the hands of the elected elites. They want to be dictators after winning the elections.  In the words of eminent economist Amartya Sen, “Balloting alone can be thoroughly inadequate on its own, as is abundantly illustrated by the outstanding electoral victories of ruling tyrannies in authoritarian regimes in the past as well as now in the present.” Expression of public views are thwarted by censorship, informational exclusion and climate of fear, along with the suppression of political opposition and the independence of the media, and the absence of basic civil rights and political liberties.  The constitution of Nepal, which came into effect on 20 Sept 2015, replaced the Interim Constitution of 2007. With the endorsement of the charter, the country saw a new political era. It formally demolished the centralized and unitary system of governance, and established a people-oriented federal democratic.  The people of Nepal have become the ultimate sovereign power of the nation. The constitution has provided a competitive multiparty democratic system, civic freedom, fundamental rights, human rights, periodic elections, voting rights without the right of rejection, full freedom of the media and independent judiciary. It is founded on principles of socialism, the rule of law, democratic values, durable peace, good governance and sustainable development.  Founded on the provisions of the constitution, three-tier general elections were held between May and December of 2017 elected about 35,000 local level representatives, including mayors, deputy mayors, ward chiefs and they get salary including all allowances.  Article 225 of the constitutions has mentioned that the term of local level-elected representatives shall be of five years. According to this, the government has constitutionally held the local elections this year as suggested by the Election Commission. But the tragedy is that in Nepal the date of elections is decided by the government and not by its election governing body.  The popular saying that power corrupts is nowhere more apparent than in Nepal. There is rampant corruption in this country from local levels to high levels. Elected representatives and government officials have looted the state coffers to a great extent. They spend less time understanding the plight and problems of the general masses.  I completed the tour of Dhanusha, Siraha and Sarlahi districts before local elections held on May 13. There, I met many intellectuals, civil society members and eminent persons to discuss election code of conduct and rule of law, among other issues.  Their concerns ranged from elected representatives and politicians blatantly ignoring the rule of law to engaging in corruption to misappropriating state funds to win elections. To conduct a fair election, Nepal needs an empowered poll governing body, one that is allowed to implement the code of conduct and regulations without any political hindrance. But a powerful EC alone will not do, it is also incumbent upon political parties and their leaders to respect the rule of law and be transparent when it comes to election funding.     Elections are becoming an increasingly expensive affair in Nepal. As a result, suitable and qualified candidates are unable to run an effective campaign. Honest candidates cannot win elections only because they cannot spend money.  Expensive elections have become a bane to Nepal’s democracy. Rather than competent and visionary candidates, businessmen and contractors are entering elections to further their vested interests. They can buy the votes because they have sufficient money.  Big businesses, NGOs and INGOs also fund political campaigns in Nepal to push their own interests. Parties and their candidates never declare the source of their campaign funding despite repeated urges by the EC. They do so because they do not care for the rule of law and impartial elections. Therefore, a one-sided effort from the election body to ensure free and fair vote and implement the election code will never work.       The author is a former joint secretary of Election Commission

Quick facts

Born on 25 July 1942 in Sisautiya, Sarlahi 

Went to Nandipath Jitu High School, Sonbarsa, India 

Graduated from SRK Goenka College, Sitamarhi, India; post-grad from Tribhuvan University, Kathmandu

PhD from Delhi University, India; post-doctoral research on Folklores of Nepal, especially of Mithila from Indiana University, Bloomington, US  

Husband of Tara Devi Rakesh

Father to Prabhat Sah, Prashant Sah and Punam Sah 

I was born and brought up in a rural village in Sarlahi district. After completing my primary school there, I had to go to India for further studies. There was no high school in Sarlahi at that time.

From an early age, I wanted to be a teacher. So after graduating from India, I began teaching at my village high school, where I went on to work as the headmaster. Incidentally, I had to resign from the headmaster’s position due to constant political meddling.

I then left the teaching job and came to Kathmandu for my master’s degree. After coming to the capital city, I discovered that very few people there knew anything about the Maithili culture. This prompted me to write about it in Nepali newspapers and magazines, starting with Gorkhapatra in 1966.

As far as I can recall, I had no interest in writing before that. I loved teaching and even after coming to Kathmandu, I used to give tuition classes to make some money on the side. Thankfully, my writings on Maithili culture, history and literature were well received.

I was teaching at the Padma Kanya College at the time. I started as an honorary lecturer and got a temporary appointment after nine months. But to become a full lecturer, you had to pass the Public Service Commission’s test. My colleagues and seniors at the college continuously encouraged me to write. The publishers too were kind enough to entertain my writing on their papers. I was given a regular column and they even started paying me. My pieces were also read out on Radio Nepal.

I taught at Padma Kanya for four years before leaving for India for my PhD under the Colombo Plan, a government-sponsored scholarship. When I returned, I was transferred to Kirtipur Campus, where I worked for almost two decades.

I had to change two buses to reach the campus from my house. I did this for 20 years as I never got teacher’s quarters. I was deployed under the government quota, and to be eligible for the quarters you had to be directly employed by the Tribhuvan University.

After years of teaching, I began to lose interest in the profession, which was once my dream career. But I had the option of switching to government administration, and I did.

Ram Dayal Rakesh addressing an online event to discuss his book ‘Maithili Folk Culture’.

In 1992, I got appointed as a joint secretary at the Election Commission. For someone who had taught all his life, it was an uncomfortable job. My new colleagues were not particularly fond of me because I was against their spendthrift habits. So they rarely consulted me if something came up. Even the chief election commissioner at the time was unhappy with me. He kept me as a Jageda, a back-up officer. This meant I had only limited facilities and was not allowed to work. All I had to do was sign the attendance sheet.

It was around this time that I got a Fulbright scholarship for my post-doctoral research in Indiana University. I had developed a love for research because I used to do tons of them while writing my columns on Maithili culture and history. As a result, I enjoyed my post-doctoral research work very much.

After returning to Nepal, I served in a couple of government agencies. But I was not going anywhere in my career. I had no chance of getting promoted to the level of government secretary as I had no political connections. So I resigned from government service in early 2000.

I then went on to work with the then Royal Nepal Academy, the National Human Rights Commission, and the erstwhile Other Backward Class Committee. But these jobs too did not last long.

I retired for good in 2006 so that I could focus on my writing and research. But I have not been able to spend as much time as I would like to on these things because of my poor health.

I have written almost 45 books in Nepali, Hindi, Maithili and English. All this would not have been possible without my enduring love for folk culture and literature. I am also heavily indebted to my dear readers, my friends and family for their encouraging words and support.

Thanks to their love, I became the first Nepali recipient of the Premchand Fellowship of Sahitya Academy, India, and Fukuoka Asian Culture Prize, Japan. I was also honored by the Vidhyapati Memorial Prize for my contribution to Maithili folklore.

I write in multiple languages because, that way, writing never gets monotonous. At the same time, I feel that had I focused on one language, my works would have had more heft. Probably my contributions would have been more visible too.

My concern is that while countries like India, Japan and Thailand are doing a lot to promote the Mithila culture, authorities in Nepal are not doing much. Mithila is one of the richest cultures and is closely tied to Nepal’s identity. Our government should thus do more to promote and preserve this culture.

About him

Samir Dahal (Grandson)

I am awed whenever I see my grandfather’s room covered with books and awards. He is an inspiration. He has this unmatched love for folktales, which is only accentuated by his literary acuity and agility. His hunger to read and write is legendary. I aspire to follow in his footsteps.

Chandreshwor Mishra (Friend)

Rakesh ji and I share decades-long friendship. I have known him as a kind person who is always helpful to his colleagues, friends and students. His writings are based on solid ground research. He visits ancient places, collects information from indigenous people and publishes them in a simple form. We will always be in debt to him for his priceless body of work.

Kedar Bhakta Mathema (Friend)

People often become a little pompous when they achieve certain fame. But Rakesh ji is not in that category of people despite his recognition as someone who introduced various dimensions of Nepali folk culture to the world. His works are quoted by numerous international researchers, a rarity among Nepalis. And his legacy continues to get bigger by the day—kudos!