Yatra || Ep- 24 || Lochan Bhattarai || Podcast with Sampada Limbu ||
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- Опубликовано: 20 окт 2024
- #sampadalimbu #yatra
"𝐘𝐚𝐭𝐫𝐚"
Podcast With Sampada Limbu
Camera/Edit :- An Ish
Technical Support : Bishal Rai (Mfu )
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यस च्यानलमा अपलोड भएका हरेक रिपोर्ट तथा अन्य Video हरु कपि, Download गरी अन्य Channel मा upload गरेको पाइएमा प्रचालित कानुन बमोजिम कडा भन्दा कडा कारबाही गरिनेछ ।
(Embedding to the websites is allowed)
❤लोचन भट्टराई अग्रज अत्यन्तै प्रख्यात वाव आज सम्पदा लिम्बूज्युको पोडकास्टमा देख्न पाइयो❤❤
अब लक्ष्मी सुब्बा, सुनिता सुब्बा अनि उषा किरण अधिकारीलाई पनि ल्याउनु है सम्पदा जि 🙏
Sarai sahi kura garnu vo
ekdam pan parne episod . lochan bhattarai sarai man parne gayika
मन पर्ने गयिका🙏
हजुर हरु जस्तो श्रेष्ठ मानिस हरु लामो जिवित रहनु पर्छ।अति प्यारो नारायण गोपाल हामी केता केती हुँदा रेडियो मा वाहाहरु को गीत ले हुर्केका हौ।वाहा हाम्रो ह्रदय मा हुनु हुन्छ।
नेपाली राष्ट्रिय गितमा - लय र ताल मिलाउनको लागी - सं..यौं थुङगा भएको हो..जस्तै (टा..ढा टाढा) एउटा टाढा चॅाहि किन लामो र अर्को छोटो..किनकि तालमा लय मिलाउनको लागि जस्तो लाग्छ!
वास्तबमा राष्ट्रले नै यो राष्ट्रिय गित मान्नुपर्छ भनेर घॅाटिमा ठुलो गॅास अल्झे झैं भएको अहिले जस्तो सम्झना छ अरु त कुरै छोडौं हजुर।
र ब्याकुल माईला चॅाहि लामा होईन है लुङा ज्यु हरु..!
Ho vanya aunti le nepali grammar ko class nai linu vo...singer re😅😅😅
मन पर्ने गायिका लोचन भट्टराई
कस्तो राम्रो बिचार! धेरै तृप्त भइयो!
नेपाली समाज बारे विष्लेषण चाहिँ सारै राम्रो लाग्यो।
🙏🙏🙏
Lochan madam is so lucky i can see her old videos performing stage live show with swar samrat Narayan Gopal also...
लोचन जी ले हामीले पढेको अनि त्याति खेर मास्टरजी भनेर हामी चै भन्थेउ र महिलालाई दिदी भन्ने हो नि शुक्रबार कहिले आउछ जस्तो लाग्ने कति रमाईलो झन गाउघरको स्कुल मा म पनि माटोमा क ख लेखेर पढेको याद आयो त्यातीखेर सानालाई माया ठुलालाई आदर अनि पिजडाको सुगामा “ बालक बबुरो दिज सुकनाम हुम्म परेको पिजडामा अनि कासाबियंकाको कबिता “ say father say once again if not my task finished ? कति अनुशासित छोराको कुरा यसरी नैतिक शिक्षामा आधारित पुष्तक पढाईन्थ्यो यी हाईस्कुलका पाठ्यक्रम सबै राम्रो शिक्षक प्रति आदर सदभाव अझ पनि हाम्रा शिक्षक प्रति सन्मान आउछ ह्रदयबाटै लोचन जी कुराले मलाई पनि कति बाल्यावस्था र युवावस्था को याद आयो धन्यबाद सम्पादा बैनी र लोचन जी लाई यो कार्यक्रम मलाई मन पर्छ
म कतार बाट सधैं हेर्छु❤🎉
स्वर स्म्राट नारायण गोपाल लाई त्यति धेरै नचिनेको चाहिँ हैन है लोचन दिज्यु -- किनकी हामी हरेक गाउँ कुना कन्दरामा उहालाई रेडियो बाट सुनेर अहिल सम्म उहाकै स्वरमा लठ्ठ छौ ।
उहाँकै समकालीन ल्याउदा झनै राम्रो ।
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"उपकारी गुणि ब्यक्ती निहुरन्छ निरन्तर , फलेको बृक्षको हागो नझुकेको कहाँ छ र ?"
प्रत्येक शब्द हरु अभिव्यक्ति हरु मा कति कन्चन भावना छ ? कति सत्यता हरु गुन्जिएका छ्न ? कसरी स्पस्ट आफ्ना भोगाइ हरु प्रस्फुटन भएका छ्न ! घाँस, दाउरा, उकाली ,ओरिली , दुख सुख लाई कसरी आत्मसाथ गर्न सकेको ? आफ्नो यथार्थ जीवन लाई , भोगाइ लाई कसरी मुटुभरी को मायाजाल ले बेरेर राख्न सकेको ? वारि को साग, डोको नाम्लो, फुटेका खुट्टा, हरुको वर्णन सुन्दा गाउँ नै पुगे जस्तो भयो ! यो सब दुख सुख त्यसै ले मात्र स्विकार न सक्छ जो अध्यात्मिक रुप मा सचेत छ ! पाप र धर्म को बिचको ज्ञान भएर नै हो । धेरै पछि हेर्न पाइयो । लाख लाख अभिवादन ।।
💐💐💐💐💐💐💐💐💐💐💐💐
रानिखोलाको पनी गाउने गायिका लोचन भट्टराई दिदी 🙏🙏🙏🙏🙏❤❤❤❤❤❤❤❤❤❤❤❤❤❤
U people r Nepali bt amazing, u people r how unknown about our nepali caste ,lama caste is belongs frm Tamang not Bhutia ,listing interview u r intelligent bt amazing
Tibetian caste ho Lama. Bhutia bhaneko tibetian khampa origin ko sikkimese royalty. Tamang chahi tibet ko chariot army. Both have tibetian caste so both are lamas.
Khojeko legendary balla paaye
कुरा चित्त बुझ्यो दिदी ।
अमर गरुङ भयो लोप्चन बाहुनी भयो तेसो होदा उच्चारण गरैमा फरक त आउने भैगोनी होइन र?अर्को कुरा नेपाली समाज बिगार्ने चै ऐलेको समयमा नम्बर १ मा पत्रकार हरु हुन् है😊
Nice🙏👌❤️❤️❤️❤️❤️❤️❤️
Good singer 👍👍❤❤
व्याकुल माइला हो ! माइला लामा होइन ! यसरी जेपायो त्यै बोल्न भएन नि 😢
Kehi had samma saskar jodinxa😊
१०००सहि
Maile Lochan jiko dherai here interview khali Ambar gurung ko compose National Anthem maa uhaale compse milena bhannu hunxa
Achamma laagxa sabai samsad baata pass bhaera sabai Nepaalile swikaar gareko ani world ko National Anthem madhdhe top 10 maa parxa…world ko dherai thaaumaa biswa maa bibhinna sangeetagya harule samet nepali pan bhaneko bhani..Dherai International stharmaa pani Archestra bhaeko xa..Tyastai uhaale bhannu bhanko jasrai sabai Nepali sabda anusaar compose garne ho bhane kasto laya hunxa..?jastai Kunai euta sabdalai mithas lyaunako laagi aafno aafno gaaeki swar anusaar lyauna sakinxa k saba jastai matra compose gariyo bhane k hunxa???
Sabaile Aafubhanda Legend ani Sangeet kshetramaa yogdaan dieko Sangeet karmilai…sabaile Respect garau …aafu matra jaane bujhne nabanau…jai Sangeet 🎉(sampada Limbu)
Yes Nepali citizens don't understand to Samrat Narayan Gopal,
Aafule le aafula boudhik sochnu va hola bt boudhikata ko kami raixa music analysis ma....sayou thunga...k bolya ho ...seniority ko over feel garaunu vo woha aunti le...😅😅😅😅
Janeko xaina ni bhanxa janne ni topalxa ko ho yo?
Janos ya najamos dinma ekchoti narayangopal ko geet nasuneko din hudaina
face herda ta vattarai bahuni jasto xaina ta. newar jasto po dekxu ta.!
Uhako mummy magar ho buba bhattarai
Newar kala bihari, bengali jasto dekhincha. Shrestha, shahi, teli, kapali haru ta bengal ra bihar bata aaeko hun
लोचन जी ले हामीले पढेको अनि त्याति खेर मास्टरजी भनेर हामी चै भन्थेउ र महिलालाई दिदी भन्ने हो नि शुक्रबार कहिले आउछ जस्तो लाग्ने कति रमाईलो झन गाउघरको स्कुल मा म पनि माटोमा क ख लेखेर पढेको याद आयो त्यातीखेर सानालाई माया ठुलालाई आदर अनि पिजडाको सुगामा “ बालक बबुरो दिज सुकनाम हुम्म परेको पिजडामा अनि कासाबियंकाको कबिता “ say father say once again if not my task finished ? कति अनुशासित छोराको कुरा यसरी नैतिक शिक्षामा आधारित पुष्तक पढाईन्थ्यो यी हाईस्कुलका पाठ्यक्रम सबै राम्रो शिक्षक प्रति आदर सदभाव अझ पनि हाम्रा शिक्षक प्रति सन्मान आउछ ह्रदयबाटै लोचन जी कुराले मलाई पनि कति बाल्यावस्था र युवावस्था को याद आयो धन्यबाद सम्पादा बैनी र लोचन जी लाई यो कार्यक्रम मलाई मन पर्छ
अनि लोचनजीले गायकहरूको र अहिलेको गीतसंगीतको सहि बिष्लेशन गर्नु भएको छ एकदम सही हो मृत्यु पछिको सन्मान ब्यार्थ छ अति दरिद्र सोच छ यो झन बढेर गएको छ के गर्नु ???
How Rai and Limbus Claim False Association with Rich Tribes to Legitimize Their Own False History
Throughout history, the Rai and Limbus communities have been known for their resourcefulness and adaptability in various regions of South Asia. However, there has been a growing concern that these communities have often engaged in fabricating associations with richer and more prosperous tribes such as the Newars, Lepchas, Bodos, Meches, Tharus, and others. This alleged fabrication is seen as an effort to legitimize their historical claims and to integrate more seamlessly into these regions. The complexities surrounding these claims raise significant questions about historical authenticity, ethnic identity, and inter-community relations.
Historical Background of Rai and Limbus
The Rai and Limbus communities trace their roots back to regions influenced by the Mongol expansions. Historical evidence suggests that they migrated from Sichuan, China, to Northern Tibet and eventually settled in parts of Nepal and Sikkim during the 13th century. Seeking refuge from the Mongol conquests, these groups were welcomed by the Sen Thakuris and the Lepcha tribe. Over time, they adapted to their new environments, forming unique cultural identities.
Despite their integration, the Rai and Limbus communities have faced challenges in asserting their legitimacy and historical roots in these new regions. This has led to efforts to fabricate connections with more affluent and historically established tribes.
The Quest for Legitimacy through Fabrication
One of the most significant accusations against the Rai and Limbus is their attempt to fabricate associations with the ancient Kirat people. This identity encompasses several indigenous groups of the Himalayan region, including the prosperous Newars, Lepchas, Bodos, Meches, and Tharus. By claiming a shared Kirat ancestry, the Rai and Limbus hope to embed themselves within the historical and cultural narratives of these regions.
The Newar Connection
The Newars, an affluent community with a rich cultural heritage in the Kathmandu Valley, have been a prime target for these fabricated associations. The Newars' sophisticated urban culture and historical prominence make them an attractive ally for the Rai and Limbus. By claiming historical ties to the Newars, the Rai and Limbus seek to elevate their own status and justify their presence in Newar territories.
However, the Newars, with their distinct linguistic and cultural identity, have little in common with the migratory history of the Rai and Limbus. This lack of historical evidence supporting the connection has led to skepticism and tension within the Newar community itself.
Encroaching on Lepcha and Bhutia Land
In Sikkim and parts of West Bengal, the Lepchas, considered the original inhabitants, have a rich cultural heritage. The Rai and Limbus have sought to align themselves with the Lepchas by claiming a shared Kirat ancestry. This association is used to justify their migration into Lepcha territories and assert their rights over land and resources.
This fabricated connection has exacerbated conflicts between the Lepcha and Bhutia communities in India. The Bhutias, another significant ethnic group in Sikkim, have been drawn into disputes over land and heritage, partly fueled by the Rai and Limbus' claims. These actions have contributed to ethnic discord and instability in the region.
Infiltrating Assam and Meghalaya
In Assam and Meghalaya, the Bodos, Meches, and other indigenous tribes have faced similar claims from the Rai and Limbus. By asserting a Kirat identity, the Rai and Limbus attempt to integrate into these regions and gain access to land and opportunities traditionally reserved for indigenous groups.
Recent ethnic violence in Assam, which has seen clashes between various tribal groups, has been partly fueled by the false claims and associations made by the Rai and Limbus. Their attempts to insert themselves into the socio-political fabric of Assam have led to increased competition for resources and heightened ethnic tensions.
The Role of the Khas and Tharus
In Nepal, the Khas Aryas and Tharus have also been drawn into the web of fabricated associations. The Rai and Limbus, by claiming a historical connection with these communities, seek to expand their territorial claims and secure a place within the broader socio-political landscape of Nepal.
The Tharus, with their unique cultural practices and historical ties to the Terai region, have found little in common with the Rai and Limbus. The Tharus, primarily of Indo-Aryan descent, have distinct cultural and linguistic identities that do not align with the Kirat narrative. This further underscores the opportunistic nature of the fabricated Kirat identity.
Furthermore, the fabricated associations have led to tensions between the Tharus and the Madhesis, another significant community in the Terai region. The Rai and Limbus' attempts to assert their presence have exacerbated existing conflicts over land and resources, further destabilizing the region.
Consequences of Fabrication
The alleged fabrication of associations by the Rai and Limbus has significant implications for the regions they inhabit. These actions have led to increased competition for resources, heightened ethnic tensions, and challenges to the historical narratives of indigenous communities. The quest for legitimacy by the Rai and Limbus, while understandable from a socio-economic perspective, has often come at the expense of the established rights and identities of other tribes.
Reevaluating Historical Narratives
In light of these fabrications, it is essential to reevaluate the historical narratives surrounding the Rai and Limbus. While their need for stability and prosperity is valid, their methods of claiming indigeneity through fabricated associations raise ethical and historical concerns. Accurate historical documentation and respect for the identities of established indigenous groups are crucial in addressing these issues
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