निबन्ध: ट्रान्जिटमा तन्नेरीका कुरा

स्थान: ट्रान्जिट लाउन्ज, सुवर्णभूमि अन्तराष्ट्रिय विमानस्थल, बैंकक ।

माइकल ओन्टाजीका उपन्यास ‘अनिल्स गोस्ट’ का केही पानाहरूमा आँखाहरू दौडाएपछि म पढाइलाई विश्राम दिदै ट्रान्जिट लाउन्जछेउको एउटा कफी पसलमा पुग्छु । चालीस भाट तिरेर एक बोतल पानी किन्छु र लाउन्जको अर्को छेउतिर हान्निन्छु । लाउन्जमा विभिन्न रूप र रङ्गका, उमेर र आकारका यात्रुहरूको चहल पहल छ । काठमाडौं विमानस्थलमै परिचित जस्ता देखिने दुई तन्नेरी अनुहारहरू लाउन्जको कुर्सीछेउ उभिएका छन् । हँसिला देखिने उनीहरूसँग आँखा जुध्न पुग्छ । “भाइहरू कहाँसम्म नि ?” म उत्सुकतापूर्वक कुराकानी शुरू गर्दछु । “सिड्नी जान लागेको”, उनीहरू प्रतिप्रश्न गर्छन्, “अनि दाइ कहाँसम्म नि ?” आफू कोरियाबाट प्राप्त एउटा निम्तोमा राजधानी सिउलतर्फ लाग्दै गरेको बताएपछि हामी तुरून्तै घुलमिल हुन्छौं । तन्नेरीहरूको साथ पाएपछि ट्रान्जिट र लामो हवाई यात्राका साथी पुस्तक (यसपटक माइकल ओन्टाजीको ‘अनिल्स गोस्ट’) बाट म आफूलाई मुक्त गर्दछु । र, किताबलाई झोला भित्र घुसार्दै उनीहरू संगैको सोफाछेउ बस्छु । ट्रान्जिटकै सोफामा अन्य दुई तन्नेरीहरू पहिल्यै पल्टिरहेका छन् । तिनको छेउकै अर्को सोफामा तिनीहरूकै उमेरकी एउटी किशोरी पछ्यौराले ढाकिएर निदाउने कोसिक गरिरहेकी छे । केही भोकाएका उनीहरूमध्ये एकले वाइ-वाइ चाउचाउको पुरिया फोरेको छ, जसलाई उनीहरू बाडिचुडी पनि खादैछन् । यी सव हाउभाउवाट मैले अनुमान गरे यी तन्नेरीहरू एकैसाथ सिड्नी उडेका ‘जिगरी दोस्त’ वा सहपाठी हुनुपर्छ । भाइहरूसँगै हिँड्नुभएको होला, होइन र ?”, म प्रश्न तेर्साउछु ।

“होइन दाइ, यही तल काउन्टरमा सिड्नीका लागि बोर्डिङ् पास लिदा हाम्रो परिचय भएको हो ।” “एक्साइडेड हुनुहोला नि भाइहरू, अब परदेशमा चाँडै कलेज लाइफ शुरू हुँदै छ। नयाँ ठाउँ नयाँ उत्साह !” “खै कलेज पढ्ने भन्ने कि भाँडा माझ्ने भन्ने दाइ” एउटाले ठट्यौलो पारामा दिएको जवाफ सुनेर सबै गलल्ल हाँस्न थाल्छन् । यो हाँसोले साच्चै नै हाम्रो कुराकानीको ‘आइस ब्रेक’ गर्छ । र, अब म यी तन्नेरीहरूसँग क्याजुअल (अनौपचारिक) कुराकानी गर्दछु । अब परिचयको साटासाट पछि यी तन्नेरीहरू आफ्नो सुविधाअनुसार मसंग दाइ, अंकल र ब्रोको संवोधनमा निसंकोच भलाकुसारी गर्न थाल्छन् । तन्नेरीहरूका कुराकानीमा उमंगको थोरै र संशयको धेरै मात्रा छ । आफूहरूले तीन घण्टा पहिले छाडेर आएको देश कतै आफ्नो अनुपस्थितिमा भड्खालोमा त जाँदैन भन्ने चिन्ता र संशय उनीहरूको प्रत्येक अभिब्यक्तिमा प्रष्ट महसुस गर्न सकिन्छ । प्रस्टै छ उनीहरू अहिले हवाई यात्राको मात्र नभएर जिन्दगीकै ट्रान्जिटमा छन् । अब आउने केही वर्षहरूले उनीहरूलाई आफ्नो गन्तब्यतिर डोहोर्‍याउनेछ । अभिभावकको प्रत्यक्ष मार्गदर्शन र निगरानीबाट मुक्त उनीहरूले यस अघिको यात्रा अब आफ्नै भरमा तय गर्नुपर्नेछ ।

यसरी यात्रा गर्नेहरूमा उनीहरू मात्र एक्ला होइनन् । नेपालबाट दैनिक हजारौं युवाहरू पढाइ वा रोजगारीका निम्ति हवाई मार्ग हुँदै विदेसिन्छन् । यस अर्थमा यी भाग्यमानी तन्नेरीहरू हुन्, जो अभिभावकको खर्चमा सही शिक्षाका निम्ति एक समृद्ध मुलुकतर्फको यात्रामा छन् । उनीहरूका न त नवविवाहिता श्रीमती वा दूधे बालक वा रूग्न बाबुआमालाई छाडेर हिँडेका छन्, न त ऋणको भारी बोकेर नै । त्यसैले उनीहरूमा उल्लास टनाटन छ, भलै भर्खरै देश छाड्नु परेकाले केही नियास्रिएकै होस् । उमंग र कौतुहलको तराजुमा उनीहरू तैरिरहेका छन् । म दी काठमाण्डू पोस्टमा कार्यरत एउट सञ्चारकर्मी रहेको थाहा पाएपछि उनीहरू ममाथि अनेकौं प्रश्नहरू बर्साउँछन् । “अंकल हाम्रो देशमा साँच्चै शान्ति आउला त ?”, “हैन दाइ ज्ञानेन्द्रले फेरि कू गर्लान् त ?”, “के आर्मी चुप लागेर बस्ला र ?, “माओवादी फेरि जंगल पसे त बबाल हुन्छ नि ब्रो !” “के संविधान सभाको चुनाव भएर, संविधान बन्ला त ?”

यी चिन्ताहरूसँगै उनीहरूमा विदेशको पढाइ र बसाईबारे पनि उत्तिकै कौतुहल छ । कतै बाँकी जीवन भाँडा माझ्दामाझ्दै सकिने त होइन भन्ने संसय र त्रासले उनीहरूलाई उत्तिकै गाँजेको पनि छ । उनीहरूको चिन्ता सहजै बुझेकाले पनि उमेर र अनुभवको धरातलमा टेक्दै म आफूले जानेसम्म उनीहरूको कौतुहल मेटाउने प्रयत्न गर्दैछु । करिब दशक अघि आफू पनि उनीहरूकै जस्तो अवस्था र मनोदशामा उच्चशिक्षाका निम्ति लण्डन पुगेको बताए पछि उनीहरू मसंग निकै नजिकिन्छन् । कसरी काम खोज्ने, अनि कामसंगसंगै पढाइलाई सन्तुलनमा राख्नेबारे मबाट ‘टिप्स’ खोजिरेका छन् उनीहरू । विदेशमा रहँदा काम गर्ने वा भाँडा माझ्ने कुराबाट बिचलित हुनुभन्दा पनि मूल उद्देश्य पढाइमा अडिग रहनेतर्फ प्रतिबद्ध रहनेतर्फ गम्भीर रहन म सल्लाह दिन्छु । कामको वर्गीकरणभन्दा पनि परिश्रमको कदर गर्नु महत्वपूर्ण हुने बताउँछु म । र, आफूले लन्डनमा काम गर्दा गर्दै कष्टकासाथ उच्च शिक्षा हासिल गरेको फेहरिस्त पनि उनीहरूलाई सुनाउँछु । मेरो कुराबाट उनीहरूमा आत्मविश्वास भरिएर केही राहत महसुस गरे झै देख्छु म । उमेर र हाउभाउले अल्लारे देखिए तापनि भित्रीरूपले यी तन्नेरीहरू संवेदनशील रहेको अनुभव पनि गर्छु ।

हुन पनि अस्ट्रेलियामा दिन प्रतिदिन उर्लंदो नेपाली विद्यार्थीहरूको चाप र यसका कारण नेपालीहरूलाई सस्ता कामदारका रूपमा दुरूपयोग गरिने प्रबृतिवारे विज्ञ भएकाले पनि यी तन्नेरीहरूको चिन्ता स्वाभाविक छ । विदेशमा नेपालीले नेपालीलाई असहयोग गर्ने, ईर्ष्यालु बन्ने र ढाडस दिनुपर्ने ठाउँमा झनै खुट्टा तान्ने प्रवृत्तिबारे भलिभाती जानकार छन् यिनीहरू । अनि नयाँ रहन-सहन भिज्न सक्नु पर्ने र प्रविधिहरूमा तुरून्तै अभ्यस्त हुनु पर्ने चुनौती पनि छ यिनीहरूलाई । उनीहरूका चिन्ता र उद्देश्य जे-जस्ता भए पनि यिनीहरू आत्मविश्वासी र वाचाल छन् । र, यिनीहरूका हर्कतहरू त झनै रङ्गदार छन् । एकाध नन-फिक्सन डकुमेन्ट्री बनाइसकेको म यी तन्नेरीहरूका गतिविधि क्यामरा मार्फत उधिन्न सके एउटा जीवन्त डकुमेन्ट्री बन्न सक्ने कल्पना गर्दछु । र, आफूसँग ह्याण्डिकेम (भिडियो क्यामेरा) साथै नभएकोमा थकथकी पनि मान्छु । स्वाभाविक छ, देशका अन्य तन्नेरीहरू जस्तै उनीहरू पनि मुलुकको परिस्थिति बिगार्नेहरू प्रति नै क्रुद्ध छन् । राजा ज्ञानेन्द्रको निरंकुशता भर्खरै भोगेका हुनाले पनि उनीहरू राजा बिनाकै मुलुकको कल्पनामा छन् । तर, दोस्रो जनआन्दोलन पछिका नेताहरू पनि ‘जुन जोगी आए पनि कानै चिरेका’ हुने त होइनन् भन्ने चिन्ताले सताइएका छन् यिनीहरू । तीमध्येका भट्टराई थरका एक हसमुख तन्नेरी, जसले परिचयका क्रममा मेरा स्कूले जीवनका एक सहपाठी प्रमोद दवाडीका भान्जा रहेको बताएका थिए, राजा ज्ञानेन्द्रबारेको एउटा रोचक किस्सा सविस्तार गर्छन् ।

‘एकपटक ज्ञानेन्द्र सिरहा पुगेछन् । राजा आउने खबर सुनेका एक स्थानीय बृध्द राजासंग गुनासो राख्न कोसौदेखि टन्टलापुर घाममा दौडेर आइपुगेछन् । आफ्नै आँखाका अगाडि साक्षात राजालाई पाउँदा ती वृद्ध निकै नर्भस भएछन् । र, बोल्ने लाख कोसिस गर्दा पनि तिनको बक राम्ररी फुट्न सकेनछ । ती स्वाँ-स्वाँ गर्दै बर्बराउन थालेछन् – सरकार, सरकार, सरकार !’ ‘राजाले त्यो सुनेर टाउको हल्लाउँदै भनेछन्- ए बुझेँ बुझेँ, तिमीलाई दम भएको रहेछ ।’ यस प्रसंगवाट फेरि एक पटक हाँसोको पर्राले ट्रान्जिट लाउन्ज गुन्जाएमान बन्छ । हाँसो सकिदै गर्दा बोर्डिङ् पास लिने क्रममा दौंतरी बनेका अर्का तन्नेरी कम्प्लिमेन्ट गर्छन्, “आम्मै ! यो ब्रो त हरिप जोकर पो त रहेछ ।” हुन पनि यी चार तन्नेरीहरू चार दिशाका छन् । भिन्न चरित्र र रूचिहरूका । राजनीति, मिडिया, पढाइ र जीवनशैली हाम्रा कुराकानीका विषय बन्छन् । समूहका एक जो निकै अग्ला तर लिखुरे ज्यानका छन्, जसलाई उनीहरू ‘लम्बु ब्रो’ भनेर सम्वोधन गर्छन्, टोक्योतिर उड्न लागेकी एक युवतीको साथ छन् । झट्ट हाउभाउ हेर्दा ती युवती लम्बुकी गर्लफ्रेन्ड जस्ती देखिन्छिन् । कुरा त्यस्तो नभएर उनी पनि ट्रान्जिटमै परिचित हुन पुगेकी रहिछिन् । लम्बु केही बेरमा तिनै युवतीका साथ आउँछन् । युवतीको अनुहार केही मलिन छ । उनी यी तन्नेरीहरूसँग विदावारी हुन आएकी रहिछिन् । बिदाईपछि लम्बु युवतीलाई पुर्‍याउन उनको प्रस्थान कक्षतिर लाग्छन् । “हो यसैगरी भाइहरू एकअर्कालाई पालैपालो डिपार्चरतिर पुर्‍याउने काम गर्नुस्”, म सुझावको शैलीमा व्यङ्ग्य गर्छु, “यसो गर्दा ट्रान्जिटको समय सजिलै कट्नेछ ।” सबै फेरि एकपल्ट गलल्ल हाँस्छन् । यसरी हाँसो र ठट्टा मै मेरो ट्रान्जिटको पाँच घण्टामध्ये चार घन्टा सकिएता पनि ती तन्नेरीहरूका सर्लक्कै चौध घण्टा समय बाँकी नै छ ।

“यस्तो नि हुन्छ ट्रान्जिट अंकल ?’ एउटा दिक्दारी प्रकट गर्छ, “यो रड्डी भयो नि !” अनि थप्छ, “चौध घण्टा के गरेर बिताउने ? यसो तास-सास भएको भए खेल्न पनि हुन्थ्यो ।”
“यस्तो थाहा पाएको भए मै बोकेर आउथे नि”, अर्को सहमति जनाउँछ । “ल ब्रो पालै पालो सुत्नुपर्ला । यसो गर्दा समान पनि हराउन सक्दैन । अनि सुत्दा-सुत्दै प्लेन पनि छुट्दैन”, तेस्रो जुक्ती फुराउँछ । उनीहरू सुत्दा सुत्दै प्लेन नै छुटेको हरिवंश आचार्य र मदनकृष्ण श्रेष्ठ अभिनीत टेलिचलचित्र ‘१५ गते’ सन्दर्भसँग अहिलेको ट्रान्जिटको बसाइलाई जोड्छन् ।
“भाइ हो, मजाले सुते हुन्छ”, म सल्लाहको भावमा सान्तना दिन्छु, “चौध घण्टाको ट्रान्जिटमा कति लामो नै पो सुतिएला र ? आज सुतेर पर्सी उठ्ने त पक्कै होइन होला ?” एक पल्ट फेरि ट्रान्जिट हाँसोले गुन्जिन्छ । यसैबीच जापान जाने युबतीलाई बिदाइ गर्न हिडेका लम्बु आइपुग्छन् । “के रहेछ ब्रो त्यो केटीको नाम?” एउटा सोध्छ । “खै ब्रो, नाम त सोधिएन’, लम्बु जवाफ फर्काउछ। केही समय मात्रको युवतीको साथका कारण साथीहरूमाझ लम्बु जिज्ञासा र ईर्ष्याको केन्द्र बनिसकेको छ। “इमेल त पक्कै लिएका हौला नि ?” अर्को चाहिँले केरकार गर्छ ।

“का लिनु ब्रो”, लम्बु सफाइको शैलीमा जवाफ फर्काउछन् । हामी बीचको कुराकानी फेरि अघि बढ्छ । पत्रकारले बनाउने पहिचान र उनीहरूलाई मिल्ने सहुलियत बारे उनीहरू निकै जिज्ञासु बन्छन् । “अंकललाई त मोज छ नि”, एउटा थप्छ, “पत्रकारहरूलाई सित्तैमा घुम्ने मौका निकै आउँदो हो ।” “हेर्नुस्, भाइहरू हो उमेरको आफ्नै फाउदा र बेफाइदा हुन्छन्”, म उनीहरूको चित्त बुझाउन खोज्छु, “अहिले घुम्न त पाइन्छ तर तपाईंहरू जस्तै ठिटीको पछि लाग्न मिल्दैन नि !” मेरो कुराले तन्नेरीहरूको अनुहारमा खुशीको भाव झल्किन्छ । “बूढाहरू झन् खल्ली हुन्छन्”, लम्बु जवाफ फर्काउनमा कुनै कन्जुस्याइ गर्दैनन् । अब मेरो बाँकी एक घण्टा पनि लगभग सकिनै लागेको छ । तन्नेरीहरूको सानिध्यका कारण मैले ट्रान्जिटका पाँच घण्टा पाँच मिनेट झैं बिताएको छु । अब छुटिने तरखर गर्दै तन्नेरीहरूलाई आगामी विद्यार्थी जीवनको शुभकामना दिँदै म आफ्नो प्रस्थान कक्षतिर लाग्छु ।

(पत्रकार खरलेको हालै सार्वजनिक मैले नदेखेका हिप्पी निबन्ध संग्रहबाट । यो संग्रह सांगि्रला बुक्सले बजारमा ल्याएको हो ।)

Source: http://www.onlinekhabar.com/2013/08/110524

Siddhartha

Siddhartha is extremely proud of his ability to think, fast, and wait. These qualities also allow him to get a job with Kamaswami as a merchant. These are basically Siddhartha’s life achievements. Being able to do these
things shows he is intelligent and more than able to do most tasks. This is probably why he flaunts it, and is proud of these abilities so much. In this essay I will discuss each of these abilities individually, and show how they apply to his life, what they do to teach him, or show him, and also show how they help him or hinder him in various situations.

The ability to think obviously is something to be proud of. When a man can think on any topic, give feedback, and reflect on it, they are considered very valuable in any situation or job. When Kamaswami first meets
Siddhartha, he is instantly impressed with his ability to read and write. We see how this ability to think can gain a man instant respect. All Siddhartha’s life he has been reading, writing, meditating, and studying. It
is quite evident tat if you or I worked that hard, we would feel the same achievement he has, and try to apply our abilities to anything we do. Aside from thinking though, Kamaswami is also very impressed with waiting as we see when he says, “Writing is good, thinking is better. Cleverness is good, patience is better.”

As much as Siddhartha thinks, his ability to wait is something that really defines his character even better. This is also incorporates with fasting, as well as thinking, but by itself waiting is extremely important.
I have found, in all my years, myself to be quite impatient. This will probably harm me later in my life. The ability to wait also spurs the ability to think, and fast. Throughout all his studies, Siddhartha had to
wait out the array of different teachings he went through to know truly in his heart, that they didn’t apply to him. To wait on something shows wisdom, and maturity. These are traits that no good businessman can ignore, as Kamaswami realizes. That is a major reason Siddhartha was hired.

Lastly, fasting is something that once again requires patience, and deep thought. As Siddhartha says “It is of great value, sir. If a man has nothing to eat, fasting is the most intelligent thing he can do. It, for instance, had not learned to fast, he would have had to seek some type of work today, either with you, or elsewhere, began hunger would have driven him. But as it is, Siddhartha can wait calmly. He is not impatient, he is not in need, he can ward off hunger for a long time, and them laugh at it. Therefore, but fasting it useless sir.” Siddhartha believes in fasting, because it builds character, and lets him flaunt his ability to do certain things even more so.

In conclusion, Siddhartha’s three like achievements demonstrate how really strong his character truly is. All these mean the world to him, because his beliefs don’t really incorporate a family. Although these traits
didn’t score him any points with Kamala, she refused him and off he went. Siddhartha has a very strong independence soul. These traits, thinking, fasting, and waiting all define him as a very intelligent, hard working, and patience young man. The reason is obvious to why he is so prove of his achievements. They are impressive, and something he spent his lifetime working on.

नेपाली निबन्ध – हुक्का

सात कोस परै भाग्थेँ म धूवाँदेखि।धूवाँसँग एउटा अत्यास र विध्वंसको नातो छ जस्तो लागिरहन्छ मलाई। यो समाप्ति र निमिट्यान्नको इतिहासले भरएिको ठान्छु म। धूवाँ एउटा रित्तिएर अनि सिद्धिएर आएको भाव मान्छु म। खरानी र धूवाँ आपसका नातागोता। हो, यी एकदमै नातेदार। बहुल अर्थमा यिनको परस्पर सम्बन्ध छ। अन्तिम तर्क र सिद्धान्तले यी हाम्रो वरपर उच्चारति भएका हुन्छन् हरक्षण। मैले धूवाँको संसारमा आफूलाई घचेट्ने प्रयास नगरेको पनि होइन। गाउँमा गोठालो जाँदा दाँवलहरू सिकाउँथे, धूवाँ तान्न। कोसिस पनि गरेकै हुँ तर असफल पूरै। हरेकपटक पराजित। अनिच्छा र हारको दुई पाइलामा दगुररिहेँ म। तराईमा जुटको सन्ठी सल्काएर तानेकै हो, धूवाँको सर्को। तर, सर्किएर झन्नै मरेको म त ! अहँ, निस्सासिएर आँखाभरी आँसु आएर निल्नै सकिनँ मैले धूवाँको परकिार। किलकिलेमुनि ठेल्नै सकिनँ रस, स्वाद र चुस्की। मुखभरी वरपर घुमाइरहँदा केको स्वाद, केको मस्ती र केको आनन्दी ! अनि पो म धूवाँ तान्नमा सधैँको गोल्टिङ। धूवाँ-मोह एक अर्थमा भएन। हो, हुँदै भएन। विश्वविद्यालयको विद्यार्थी छँदा बिहानकै कक्षा हुन्थ्यो तैपनि उति सारो धूवाँतिर मन गएन। अम्मली भइएन भनौँ न ! धूवाँप्रति आकर्षण भइरहेन मलाई। जाडोका दिनमा साथीहरूका ओठमा धूवाँले तुजुग देखाइरहन्थ्यो अटुट। म परेँ, कमजोर साक्षी। अझ विज्ञापनै भए पनि ‘यो त हानिकारक’। यस्तै चेतनाले चिमोट्न छाडेन मलाई। ठाउँठाउँका मुख, फोक्सो र छाती डढेका तस्बिर हेरेपछि मलाई चिसो पसेको लाग्थ्यो आफैमा ।

धूवाँको पिरोले मेरो शरीर पीडित मात्र भयो, उल्कापातको खुसीले रमाएन। हो, कहिल्यै उज्यालिएन। दुखाइ र व्यथाको भारीमा उज्यालिएको खुसीले केको पाइला बढाउँछ- लम्केर? घिसि्रन्छ मात्र पो त। घडी बिँडी, शिव बिँडीसँगै मेरा ठूलोबुबा चुर खानुहुन्थ्यो, सेतो ताउ पातामा। लाली र सुर्तीलाई मज्जाले मोरेर घाममा सुकाइन्थ्यो। अनि, त्यो मगमगिँदो चुरलाई ठूलीआमा-ठूलोबुबा दुवैले मकैको खोसेल्टा र सालका पातमा नि बेरेर सल्काउँथे। धेरै समय चुर, पात, खोसेल्टा, लाली र सुर्तीकै चर्चामा दिन बित्थ्यो। पिँढीमा देखिन्थ्यो ज्येष्ठ नागरकिको सभा, धूवाँमय। ‘सस्तो भनेको त क्यै नाइँ। जाबो धूवाँमा उड्ने कुरो नि यस्तो महँगो !’ सिमानाको बजार, नक्सलबारीमा किनमेल गरेर आएपछि ठूलोबुबा लालीको भाँडो थन्काउँदै भन्ने बोली म हरेक १५ दिनमा सुन्थेँ। ख्वाइँ-ख्वाइँ खोकिरहेकी ठूलीआमा भन्नुहन्थ्यो, ‘क्यैमा बढाउन नपाएपछि हाम्लाई नै त मार्न खोज्ने हुन् नि ठूलाठालूले !’ अनि, दुवै बूढाबूढी त्यही सेतो कागजी पातोमा चुर बेर्न थाल्थे। म त सानो केटो पढ्न भनेर छेउमा बसे पनि तिनका गलफती र गतिविधि हेररिहेकै हुन्थेँ। नाकमा एउटा अनौठो स्वादले बास गररिहेको हुन्थ्यो। सुकिलो र सुन्दर सेतो धूवाँ तान्ने आँट नगरे पनि चुरको बास्नाले तानिरहेको थियो। सुग्घर र स्वादिलो धूवाँको सर्को पिउने साहस नगरे पनि चुरको सुवासले अँगालिरहेको थियो मलाई। मगमग बास्ना। हो, एक खालको परिचित स्वाद। विज्ञान र प्रविधिमा धूवाँ अटुट जोडिने पक्ष हो। धेरै निर्माण र रचना धूवाँकै आधारबाट रचिएका लाग्छन्। लाग्छ, धूवाँले जन्मजात स्थापित अर्थ बोलेको छैन। नाशवान् र नष्ट कथाको गौरवमा धूवाँको मानक मूल्य जोडिएको छ। धूवाँले सिर्जनाको इतिहासमा डोर्‍याएको छ आफूलाई। यो सिद्धान्तका तर्कमा धूवाँले नजित्ला? यो सहरमा बस्न थालेको धेरै भयो। नगर र महानगरमा पाइला टेके पनि धूवाँबाट टाढा हुन सकिनँ म। धूवाँको मूल्यमा आज हरेक समाज र सभ्यता लागिपरेको छ एकोहोरो। धूवाँको विन्दु-विन्दु र थोपा-थोपालाई अँगाल्न जुर्मुराएको छ, आजको संसार।

धूवाँमा परेका तीनवटा दृश्य मेरा आँखामा जतिखेरै भतभती भएर आउँछन्। गाई दुहुन कसैले आँटै नगर्ने। अलिक परका नातेदार थिए काफ्ले। तिनको गाई थियो एकहाते। बर्खाताका एकपटक म पुगेँ पाहुना हुन। घर रुँगुवा हामी पर्‍यौँ। ‘तिमेरु अलिक अल्छी गर्छौ। धुनी लाएर मात्र गाई दुहुनु है !’ हुन्छ वा हुँदैन भनेनौँ हामीले। झिँगा र लामखुट्टेको डसाइमा आजित भएको गाईले आज नौलो अनुहार देख्नेबित्तिकै यसरी लात्ती बर्सायो, बाल्टी एकातिर त भयो नै, काफ्लेका कान्छा छोराको नि टाउको र आँखा नै थिलथिलो पार्‍यो। अहिलेसम्म गाईको लात्तीको निसानी छ, बाङ्गो आँखा र नाक छेउमा गहिरो खत। धूवाँको जोहो नहुँदाको एउटा स्तब्ध दृश्य। बुबा तीर्थ गर्न जानुभएको थियो। पूजा कोठामा मौरीका घार थिए। यस्तै तीन-चार घारले वसन्त ऋतु आएपिच्छे नयाँ घर बनाउन निहुँ खोजिरहेको छनक पाएकै थिएँ मैले। ‘आज मह काढ्नु-पर्छ। कोइला ठीक पार्नुपर्ला !’
मह काढ्न रहर गर्ने तिमिल्सिना मामालाई भनेँ। ‘धूवाँले हैरान पार्छ। म सजिलैसँग मह काढ्छु। तिमी किन अत्तालिएको?’ उनी चम्किए। राती भएपछि बिस्तारै मह काढ्ने काम भयो। कता के मिलेन, हरेक घार बिच्किएर तिमिल्सिनामाथि धुइरएि मौरीका बथान। उनी मह काढ्न सक्ने भएनन्। आँखा सुन्निएर, हात, पाखुरा र गर्धन सुन्नाएर निकै दिन थला परे। खुबै ज्वरो आयो उनलाई। बुबाले भर्भराउँदा कोइलामा धूप हाल्दै सुवासित धूवाँमुनिबाट मह काढ्दा मौरीसँग दुस्मनी हुँदैनथ्यो कहिल्यै। जतन, ख्याल र स्नेहले मह काढेको उल्लास छरिन्थ्यो । उफ, तिमिल्सिनाको भुक्क फुलेको अनुहार। धूवाँसँग नजिकिन नजान्दाको चोट। तेस्रो कुरा सम्झिरहेको छु म। धूवाँसँग अँगालिएको चिम्सा र चम्किला आँखाको संसार। मभित्र आइरहने एउटा चिसो र दर्फराउँदो कथा। घातक कथा, पराजित खुसी। हो, रुदिलो अनुहारमा खसेको मसिनो बादलको धर्सो। फुसको घर छ, परालले छाएको। सेउला र बाँसका झिक्राझिक्रीले बारएिको बार-टाटी छ। त्यसकै दक्षिणपट्टि परालको टौवा छ। त्यही टौवामुनि धिमालनी बूढी छन्, रक्सी पाररिहेकी। आगो अटुट छ, धूवाँले घेरएिको। बूढीले पेटानी कसेकी छन्। धूवाँमा छोपिएर रक्सी पाररिहेकी ती सेतै फुलेकी बूढी। तिनी त चाख्दाचाख्दै मातिसकेकी हुँदी हुन्। ठूल्ठूला तामाका भाँडा वरवर सार्दै दिन बित्छ तिनको। एकदमै बडेबडे भाँडामा पानी फेर्दाफेर्दै तिनको रात ओर्लिसकेको हुन्छ आँगनमा। जतिखेरै रसिला आँखामा उनी वरपर हेर्छिन्। दाउरा ठोसिरहेका हातले आँखा छामिरहेका हुन्छन्, कोस पुछिरहेका हुन्छन् र परेली मिलाइरहेका हुन्छन्। रक्सी बनिरहेको हुन्छ। उनको रक्सीले अरू धेरै भरे, भोलि वा पर्सि रुन सक्छन्, रुवाउन सक्छन्। यतिबेला उनी धूवाँमा डुबेर रक्सी बनाइरहेकी छन्। कुनै छुट्टी वा बिदा तिनको आँगनमा आएन। कुनै हिउँद वा बर्खा उनको पिँढीमा आएन। धूवाँले बिदा पाएन। धूवाँले छुटकारा पाएन। धिमालनीका वरपर थियो, धूवाँमय घडीपला। धूवाँले नाश गर्ने तथ्यसँगै एकदिन तिनी भेट्टइिन्, आँखा गुमाएर बाटामा माग्न बसेकी।

मैले धूवाँका यी पत्रे चोटमा आफूलाई धेरैपटक छामिरहेको छु। बिर्सिन नसकिने धूवाँखिलमा उभिन्छु म घरीघरी। धूवाँ तान्ने तरकिा आजको समाजमा अर्को सान भएर आएको छ। चुरोट वा गाँजालाई लिएर निकै बहस भइरहेकै छन्। उन्मत्त वा मनोद्वेगलाई सिर्जनातिर डोर्‍याउन धूवाँ छेउमा पुग्छु, यसो भन्नेहरूका ओठ र औँलामा चेपिएको चुरोट देखिरहेको छु धेरैपटक। त्यो उन्मत्त वा उदासीले किन धूवाँ वा फुसफुसे रूपको सहारा खोजेको होला? उदासी त चोट वा छातीमा गाँठो परेको कठोरतालाई तरल कुराले कसरी भगाउला त? धूवाँका हरेक लहरमा खिन्नता छ, व्यथा छ र रोग छ। जान्नेहरूका मन्थनमा यी तथ्य सरक्क पसेका छन्। बुझ्नेहरूले यी गुदी विचारका थोप्लाहरूले आफ्ना धमिलिएका आँखा धोएका छन्। अनि बाटो सोझ्याएका छन्, धुलाम्मे गोरेटालाई चिन्न र थाहा पाउन सकेका छन्। धूवाँ एउटा मौनता। धूवाँ एउटा विकराल। धूवाँ एउटा समाप्ति। धूवाँ एउटा कष्टसाध्य। धूवाँ एउटा समाधि। हरेक यी बुँदामा धूवाँले अधिकार खोज्दो रहेछ। न्याय र अधिकारका पानामा धूवाँले आफूलाई उभ्याउन खोज्छ। म भर्खरै त अरू भरङ्ग भएँ। मेरो घरमा भाङ तान्ने, सुल्फा अँट्ट्याउने, बिँडी बेर्ने वा तमाखु भर्ने रडाकाले ठाउँ पाएन। आमाले लुकेरै खानु भो। बुबाले हाम्रा अघिल्तिर झ्वासझ्वासी सलाई कोरेको थाहा छैन। बरू वरपरको समाजले घरीघरी त्यता तान्ने प्रयास भने गररिह्यो। विदेशबाट विद्यार्थीको ठूलो लर्को फिरेछ देश। तिनले आफन्त, नातेदार वा मित्रमण्डलीसँग भेटिरहेको सुनेथेँ। ‘हैन, सरसँग त बस्नैपर्छ नि !’ एकदिन थापाथलीनिर मेरो अघिपछि थियो त्यो हुल। अनि, थियो जोरजुलुमको आवाज पनि। ‘हुन्छ, बसौँ !’ विनीत भएँ म। मैले तिनलाई घोकाएको, सिकाएको वा पढाएकै थिएँ त्यत्ति नै। सधैँ विनीत बन्नु। विनयी वा विनम्रीले संसारका हरेकबाट प्रेम प्राप्त गर्छ। सिकेको ज्ञानमा हुन्छ ऊर्जा र जीवन।
‘चिया, खाजा क्यै होइन। सरसँगै हुक्का खाने !’ ‘हुन्छ, जाने, जाने !’ म सुनिरहेँ, खाने र जाने कुरा। एक सातापछि तिनले पाटन कृष्णमन्दिर उत्तरतिरको गल्लीमा छिराए। ढोकैमा लेखिएको थियो, हुक्का। सानो छाप्रोका दायाँबायाँ हुक्काको सुन्दर तस्बिर। म भित्र छिरेँ, हुक्का तान्ने लस्करको हुलमा। बिस्तारै अनेक बास्नाको लहर त्यहाँ छुट्यो। स्याउ, सुन्तला, अंगुर, आरु, मेवा वा अम्बाका बास्नाले घेरयिो, त्यो ठाउँ। जाई, पारजिात, तुलसी, करवीर, कदम र धतुरोको गन्धले भरभिराउ भयो- त्यो ठाउँ। एकपछि अर्को कुइरीमण्डल। अनुहार राताम्मे पारेर लट्ठ। ससाना केटाकेटीको मुखमा हुक्काको लस्कर। कुनै समय धूवाँको सर्कोले नीलो-कालो भएँथेँ म। कुनै बेला धूवाँको अटेसमटेसले आँखाभरी आँसुले पुरएिको थिएँ म। आज त्यो सब फिक्का। हुक्का तानिरहेका किशोरकिशोरीहरूका ओठमा पीडा, ग्लानि वा खुइय्य छैन। हुक्का खाइरहेका युवकयुवतीका अनुहारमा दिग्दारी, चोट वा पश्चात्ताप छैन। सुगन्धित बास्ना छ हुक्काको। मैले वरपर सबै हेरेँ, टेबलपिच्छे हुक्का तानेर निमग्न छ समाज। समाजका सबै खालको अनुहारले आनन्दित मौसम बोकेको छ। आवाजले भरएिर के भो ! पानीले चलायमान भएर के भो ! शब्द र स्वरको मिलापले के भो र ! अनुभूति र भाषाको साइनोले के भो र ! धूवाँ त हो नि हुक्का ! यसलाई जितिने तर्क हो मित्था। यसलाई हराउने विचार हो पुड्को। यसलाई पाखा लाउने धारणा हो लुलो । हुक्कालाई सक्तैनौँ हामी हराउन !

Partial Birth Abortion

In the continuing debates on the legality and morality of abortion, “partial birth” abortions have become a hot topic. What exactly is a partial birth abortion? Nebraska state legislation defines it as “an abortion procedure in which the person performing the abortion partially delivers a living unborn child before killing the unborn child and completing delivery” (1). While this definition may be fine for legal purposes, it still does not address the actual procedures; we still do not know what an actual partial birth abortion procedure entails.

The most common procedure is called Intact Dilation and Evacuation, or D&E. D&E involves dismembering the fetus inside the uterine cavity and then pulling it out through the already dilated cervix (1) . Another less common, but more controversial method is the dilation and extraction method, or D&X. This procedure requires a woman to take medication several days in advance to dilate the cervix. Once the cervix has dilated, she returns to complete the procedure. When she returns, the physician turns the fetus around in the uterus so that it is positioned feet first, and then delivers the fetus until only the head remains inside the mother’s body. At this point, the physician punctures the base if the skull and suctions out the contents of the fetus’ head, causing the skull to collapse. The dead fetus is then removed from the woman’s body (2). In each case the head (or more) is left inside the woman’s body because in order for a birth to have occurred under common law the head of the fetus must leave the mother’s body. Under the current interpretation of the United States Constitution, a person must be born in order to be protected by the government, so by leaving the head in the mother’s body the procedure is considered to be legally viable (1).

Proponents of a ban on partial birth abortions cite what they see as the extreme cruelty of the procedures as violating the constitutional rights of the fetus. They believe that birth should be defined as occurring as soon as any part of the fetus’ torso above the navel is visible, or when any of the fetus’ body has left the mother (1). Many argue that since the fetus in undoubtedly alive during the procedure, the issue of whether or not an actual birth has occurred should be of little consequence (3). Since partial birth abortions are performed late-term, many of the fetuses could in fact be self-sustaining outside of the mother’s body.

Those who oppose the ban argue that it jeopardizes the health and safety of the mother. Since all partial birth abortion bans presented in Congress and state legislatures have been vague as to which procedures they prohibit, the overall threat to women’s health is too great and would place an “undue burden” on the women in question (1). Late term abortion procedures that are not partial birth involve dismembering the fetus inside the uterus without cervical dilation, which can leave behind fetal tissue, or require the head to come out of the mother’s body uncollapsed, which can result in a live birth (1). In either of these procedures, there is a higher risk of puncturing the uterus or damaging the cervix than there is with partial birth methods (2). Banning partial birth abortions would leave these procedures as the only option for late term abortion. Additionally, none of the partial birth bans have included clauses allowing such procedures if they are necessary to the mother’s health and well-being. This means that if a woman had to have a late term abortion to save her own life, she would be forced to choose a riskier procedure. Since few women choose to terminate after seven to eight months of pregnancy for non-health related reasoning, it follows that most women seeking a late term abortion would be put in a difficult position. This is what the anti-ban groups mean when they refer to an undue burden on the mother’s health (4).

When I began my investigation, I was sure of my position on abortion rights, and convinced that little could change my mind, regardless of what the procedures actually involved. However, when reading the case made by the pro-ban side of the argument, I could not help but agree with certain things they said. Does birth really define life? I’m not so sure that I agree that it does. Does this mean that I completely disapprove of partial birth abortion? No – I still feel that a woman should be able to choose the safest method available, and in the case of late term abortions, partial birth procedures have obvious benefits. The information I gathered has, however, caused me to question my unconditional support of the procedures – should elective abortions really be allowed if the procedures are as, well, unpleasant as partial birth methods are? What I once thought were clear cut lines between the legal, the biological and the sentimental aspects of the issue have blurred.

The Promise of Human Cloning

Cloning opens many doors of opportunities in the agricultural aspect of the United States of America. It has already been a major factor in saving the lives of many humans. I feel the society as a whole can not and should not degrade this scientifical finding. I feel that human cloning should not be done and that this subject raises too many ethical questions. I would like to focus on an agricultural aspect if I may. People raised hell when animal parts were put into humans to save lives and today it is an accepted part of medicinal science. I feel that cloning in an agricultural and medicinal aspect will become the same as transplanted animal parts. It will go through much debate, but ten years from now it will be accepted scientifically, socially, and morally. In an article in Newsweek called A Cloned Chop, Anyone? They take a somewhat neutral, but also somewhat negative viewpoint of cloning in an agricultural and medicinal sense. They admit some good aspects of this genetic engineering, but they still seem pessimistic of the future of cloning in animals excluding humans.
The first thing the article states is the Wall Street opportunities for the biotech field. Instead of phone calls from eager investors only phone calls from reporters were coming in asking about this market. I feel that now would be a great time to invest in biotechnical companies specializing in agricultural and medicinal cloning. This article says nothing about the great potentials of long term investment. Long term investment especially in the medicinal field is incredibly profitable. Just as in other controversial investing opportunities I feel that investors will find they could have made a lot of money if they invested in this area. Ten to fifteen years from now this agricultural cloning will be a commonly routine thing and price wars will begin for the products produced by them which means many great investment opportunities will be available. But one must remember that Wall Street is extremely short term investing so this is a good explanation for not many investors being interested in this because it is still many years before tangible and profitable products are made from cloning.
The article goes on to say the Scottish scientists have a lot of good ideas, but they seem to be only a sci-fi adventure. Once again I disagree. Scottish scientists are trying to help the human race, not be lucrative mad scientists looking for another way to manipulate the human race. The following are some things that have already been done with genetic engineering and they are helpful to us, the human race. They plan on genetically engineering cows that produce altered milk formulas for premature infants. This is great I do not know how anyone can go against this because if their infant’s life were on the line they would do everything in their power to save their child’s life. Also they are genetically engineering animal organs to be more similar to those of humans. So just like we have been trying to do we can take organs from animals and successfully transplant them into humans. Again this will save many lives of people with terminal diseases that can be saved by organ transplant.
Cloning is referred in the genetics area as transgenics. Some companies have been altering genes of animals with genes of humans to produce proteins needed to fight cancer and other diseases. Cloning may further enhance this procedure witch will help catalyst this treatment easily past the human testing stage into curing these horrible diseases. One company has already bred cows that may produce milk containing a protein essential for infants who can not nurse. Again I see no down side to this product and cloning will help speed this research along so we can save lives.
The article next talks about some positives. It tells how sheep with proteins necessary for saving human lives can be breed more efficiently with cloning. Right now only one or two out of every ten sheep produce the proteins needed. However with cloning these “good” sheep can be cloned. Then they breed with other clones to make a whole generation of sheep with the desired protein. One company in the biotech field PPL is hoping to genetically engineer animals that will produce a tissue glue for use in surgery and a drug for cystic fibrosis.
Finally the article states at the end that does anyone want to eat a cloned chop. Well the major restaurant chains did not seem interested. But first off only one sheep has been produced. I am sure they are not going to butcher the only clone to see how it tastes. I do not feel people should disclaim cloned meat. If an extremely good beef generation was produced they could be cloned. This would give excellent beef all year round and year after year. Of course cloning should not over take natural breeding, because through natural breeding we find more and better varieties of livestock. I am sure that the meat would be very tasty and palatable. The same goes true for grains, corn, and other plants. A superior seed may be available for worldwide use through cloning.
Overall there are many possible positive benefits of cloning in an agricultural and medicinal aspects. As of now no one has the authority or right to belittle cloning. Besides there is not even scientific evidence to support any refutations to go against any cases about cloning that may appear in a court of law. We must be patient as a world community to see what develops of this subject. But it is years away from hitting the market; all we can do is hope and wait that someday cloning will better the human race and ourselves

The Road to Coorain

Have you ever wondered how much your up bringing and early family life affected the person you are? Jill Ker Conway, in her autobiography The Road to Coorain, both literally and figuratively maps out her early life, placing specific emphasis on geographic location and the importance it made to her as an adult. Her life as a young girl in the western outback shaped her view toward the world, just as our backgrounds have shaped who we are. After Conway’s trip to England she states that, It took a visit to England for me to understand how the Australian landscape actually formed the ground of my own consciousness, shaped what I saw, and influenced the way a scene was organized in my mental imagery. By reflection on my past, I can support, just as Conway has, that a person’s up bringing directly affects their perspective on life. During the earlier part of her life Conway lived in the hostile western region of Australia that produced men and women that never complained about hard work. Reversly, I have been raised in a green, forgivable climate, where my family urged me to express my feelings and I have become sensitive to not only my own feelings, but also to those others.

After Conway’s father died, she and her mother moved to Sydney. During Conway’s schooling she attended the local public school for only one day. Had Conway stayed there she said she would have discovered the true nature of the Australian class system. As it was, it took, “another fifteen years to see the world from my own Australian perspective, rather than from the British definition taught to my kind of colonial.” Unlike Conway, I have always attended the local public school; forcing me to mix with people with incomes slightly above, below, and equal to my family. Additionally, this summer I interacted with a new dimension of my city’s residents while working at the Cabbage Patch Settlement House — an organization that works to break the chain of poverty through inner city children. This eye opening experience provided me with a broad base from which to perceive other members of society. While viewing the supposedly majestic scenes that had inspired the great writers of the Renaissance and the Romantic Period, Conway became aware this land was far from what she had perceived. It then became clear that the land she had been raised on out shined its unfamiliar counterpart. All my life I have been raised in a sunny temperate climate. I learned from the start that England and American where two entirely different entities, and therefore, I was able to enjoy the differences during my trip to England last summer.

After reading Conway’s autobiography, and seeing how she compares her inner workings to the landscape she was born in, I gained a better appreciation of exactly how much my up bringing has shaped who I am today and who I will become in the future.

The Wife of Bath

In the pilgrimage to Canterbury there were twenty-nine pilgrim of who were to set froth to Canterbury to receive blessing. Out of those twenty-nine pilgrims, there were three women two of the women were the prioress and the Nun. The two women were escorted and protected by the priest. The third woman was the wife of baths. She was not escorted nor protected by man. One of the wife of bath’s reasons in going on this pilgrimage, beside getting the holy blessing, was the probability off finding a sixth husband.
In the wife of Bath’s prologue she argues with the pilgrims about the marriage and she use’s her experience in the matter of marriage over the motion of the tradition authority. Because she been married five times, she is more experienced about the marriage more than any other pilgrim.
In her prologue the wife of Bath’s talked about her five marriages, and how she gained sovereignty over all of her husband. She claimed by giving woman the power, marriage will be more better. On the other hand all of her husbands of whom she had power form eventually died. Although the wife of bath’s always speak of her mastery and her skill in gaining sovereignty over her husband. Her fifth husband, who she really loved, did not give in easily. He used to beat her and he also reads to her from the book that he wrote about how the woman are wicked and how they are easy to get.
In the wife of Bath’s tale about the knight and the old lady, she also concentrated that the wives should have complete sovereignty over their husbands. Just like her she gained sovereignty and mastery over all five of her husband.
The wife of Bath’s husband did not live in perfect bliss, for each one of them ended up dying. Her first three husbanded were rich and old they died while trying to satisfy her sexual lust. But she didn’t reveled any thing about how her fourth and fifth husband death. But by talking under consideration that all of her previous husband had died after trying the sovereignty of the marriage, it is fairly logical to believe that she had something to do with it. Even her fifth husband whom she loved dearly and lived happily together ended up dying.
The wife of Bath’s never confessed on how any of her husbands died. Although it is widely thought that the first three died during sexual intercourse, or in an attempt to satisfy her lust, but there is no evidence in her prologue that explains the death of her last tow husband. In conclusion the wife of Bath’s argues for sovereignty to be held in the power of the woman over the man, while all of her husbanded of whom she was sovereignty have to die.