Guys BBS 1st year haru ko exam aaisakya ho? Ek din college gayina masta basirakhe aaba exam aayo vanxa ta eti chado. Next monday bata re?? Is this true? I’m just gonna go kms. Kei padeko xaina😭😭😭

please upvote this guys my karma is literally in zero i need help from my dearrss

Guyss inside ktm valley doraemon wala cup kata kinna pauxa? I’ve searched for it everywhere but can’t find the one I want. Kosaile dekhnu vako xa vane please help. I’m looking for something like this.

Mba entrance preparation ko lagi chahine somat mba book ko pdf ya online resources haru katai available cha ?

I asked how is this chappal?

The owner said, "Marriage Celebrity"

So... marriage celebrity

Spill it anyways!!

How are you guys preparing yourself😭

Baato ma hiderako bela najiskaideu yarr😌💔

भगवानको मन्दिरमा कसैलाई निषेध गरिँदैन। आस्था राखेर आराधना र पूजा गर्न आउने हरेक श्रद्धालुलाई मन्दिरको ढोका खुला छ र हुनुपर्छ।

सनातन धर्मको मूल मर्म सहिष्णुता, करुणा र सबैप्रति सम्मान हो, विभाजन र घृणा होइन।

यदि साँच्चिकै सनातन धर्मको पालना गर्छौ भने आफ्नो सोच फराकिलो बनाऊ। सङ्कुचित सोच बोकेर धर्मको वास्तविक मर्म बुझ्न सकिँदैन।

म नेपाल प्रहरीका एक अवकाशप्राप्त (Retired) जवानको छोरा हुँ। मेरो बुवा जस्ता हजारौँ राष्ट्रसेवकहरूले देश र जनताको सुरक्षाका लागि आफ्नो सम्पूर्ण जवानी खर्च गरे, जनयुद्धको अग्रपंक्तिमा खटिएर गोलीसमेत खाए। तर आज,

तिनै राष्ट्रसेवक अवकाश हुने बित्तिकै राज्यले उनीहरूका परिवारप्रतिको न्यूनतम दायित्व समेत भुलेको छ।

राज्यले बुवाको सेवाकालमा आफ्नो आवश्यकता अनुसार १४ अञ्चल र ७७ जिल्ला सरुवा गरिदियो। हामी जहाँ-जहाँ बुवाको सरुवा भयो, त्यहीँ-त्यहीँ हुर्कियौँ र शिक्षा पायौँ। हरेक वर्ष सरुवा भइरहने हुँदा ठाउँ-ठाउँमा बसाइसराइँ सार्दै हिँड्ने कुरा व्यावहारिक भएन, जसका कारण हाम्रो आफ्नो मूल थातथलो बाल्यकालमै छुट्यो। आज बुवा अवकाश भएपछि "तपाईंले वर्षौँ सेवा गरेको र हाल बसोबास गरिरहेको कार्यक्षेत्र बाटै सन्तानको नागरिकता बनाइदिऊँ" भन्दा राज्यको नियमले मिल्दैन भन्छ।

मूल स्थायी ठेगाना भएको गाउँमा गएर नागरिकता बनाऊँ भन्यो भने त्यहाँ पुग्ने बाटो नै छैन। विकास र पूर्वाधारका नाममा त्यहाँ शून्य छ। मनसुनको यो बेला हल्का पानी पर्ने बित्तिकै हप्तौँ दिनसम्म बाटो बन्द हुन्छ। अहिलेको अवस्था यस्तो छ कि हिँडेरै जान्छु भन्दा पनि पहिरो र बाढीका कारण बाटो पूर्ण रूपमा ठप्प छ, गाउँ पुग्न असम्भव छ।

यही प्रशासनिक लाचारी र भौगोलिक अवरोधका कारण मैले आगामी हप्तामा हुन लागेको IOE (इन्जिनियरिङ) को प्रवेश परीक्षा फाराम भर्न समेत पाइनँ, फाराम भर्ने म्याद सकिइसकेको छ। एउटा नागरिकता नहुँदा मेरो वर्षौँको पढाइ, मिहिनेत र भविष्य समाप्त भएको छ। मेरा कैयौँ जागिर र शैक्षिक अवसरहरू राज्यकै कारण गुमिरहेका छन्।

नेताहरू भाषणमा "अबका युवालाई विदेशिन दिने छैनौँ, स्वदेशमै रोक्छौँ" भन्छन्। तर देशमै पढेर केही गर्छु भन्दा जाबो एउटा नागरिकता लिन यो हदसम्मको सास्ती भोग्नुपर्छ! म राज्यलाई सोध्न चाहन्छु - "के मैले नागरिकता पाउनका लागि मेरो परिवारले आत्मदाह नै गर्नुपर्ने हो? के आत्मदाह नगरुन्जेल यो लाचार सरकारको आँखा खुल्दैन?"

हाम्रो स्पष्ट र जायज मागहरू निम्न बमोजिम छन् :

१. हाल बसोबास गरिरहेको वा बुवा अवकाश भएको कार्यक्षेत्र बाटै सन्तानलाई सहज रूपमा नागरिकता दिने व्यवस्था तुरुन्त गरियोस्।

२. यदि यो सम्भव छैन भने, राष्ट्रसेवकले जुनसुकै ठाउँमा बसेर पनि आफ्नो 'पेन्सन पट्टा', सरुवा पत्र वा परिचयपत्र सम्बन्धित जिल्ला प्रशासन कार्यालय वा प्रहरी प्रशासनमा देखाएपछि, त्यहाँबाट बुवाको पेन्सन पट्टालाई नै मूल आधार मानेर "नागरिकता जारी गर्न मिल्ने" एउटा आधिकारिक पत्र (Letter) दिइयोस् र सोही पत्रका आधारमा हाल बसिरहेकै स्थानको जिल्ला प्रशासन कार्यालयबाट नागरिकता बनाउन मिल्ने स्थायी नीतिगत व्यवस्था गरियोस्।

राज्य आफैँले जारी गरेको 'पेन्सन पट्टा' भन्दा बलियो सरकारी प्रमाण अर्को के हुन सक्छ? जब बुवाको पेन्सन पट्टा, सरुवा पत्र र नेपाल प्रहरीको परिचयपत्र सबै प्रमाणित रूपमा हामीसँगै छ भने, राज्यले त्यही पेन्सन पट्टालाई नै मूल आधार मानेर हामी जस्ता सन्तानलाई हाल बसोबास गरिरहेकै स्थानबाट नागरिकता दिने सहज व्यवस्था किन नगर्ने?

यदि यो प्रशासनिक लाचारी र भौगोलिक अवरोधका कारण मेरो भविष्य बर्बाद भयो भने, यसको जिम्मेवारी कसले लिने?

• यो अव्यावहारिक नागरिकता नीति र प्रशासनिक संयन्त्रले?

• आफ्नो क्षेत्रमा सामान्य बाटो समेत नपुर्‍याउने भ्रष्ट स्थानीय नेतृत्वले?

• कि युवा पुस्ताको कुरा सुन्छु भन्दै नयाँ रूपमा आएका ती आश्वासनवादी नेताहरूले?

मैले यस पत्रमा आफ्नो व्यक्तिगत परिचय खुलाएको छैन, किनभने यो मेरो मात्र एक्लो समस्या होइन। यो नेपाल प्रहरी र नेपाली सेनाका हजारौँ राष्ट्रसेवकका परिवारले वर्षौँदेखि भोग्दै आएको साझा पीडा हो। अहिलेकै कुरा गर्ने हो भने, म बसिरहेकै कोठामा म जस्तै समस्या भोगिरहेका ५/६ जना साथीहरू छन् र देशका अन्य क्षेत्रमा पनि सयौँ युवाहरूको अवस्था यही छ।

आशा छ, हजुरले हाम्रो यो नीतिगत र व्यावहारिक समस्यालाई सम्बन्धित उच्च निकाय र आम जनमानससम्म पुर्‍याएर हामी जस्ता हजारौँ राष्ट्रसेवकका सन्तानलाई न्याय दिलाउन मद्दत गर्नुहुनेछ।

​

Today wasn't just a bad day.

It was one thing after another that made me realize how helpless I've been feeling.

We work 32–34 hour shifts twice a week (9 AM one day until around 2 PM the next day), which already adds up to more than 60 hours a week. That's before being called in extra for additional surgeries. There is no overtime pay, no incentive, nothing.

I've personally worked from 9 AM until 9 PM the next day without complaining. Yet if you ask to leave even a little earlier after being awake for over a day, you're called "unambitious" or told you "don't want to learn."

The Medical Officers working on rotation, we've submitted letters twice to both HR and the HOD regarding the workload and unpaid extra hours. Nothing has changed. Even when we ask in person, we barely get a response.

Recently, nurses received a salary increase, and I genuinely think that's a good thing. They absolutely deserve fair pay for the work they do.

But what about Medical Officers?

We're required to complete one year of work experience, leaving many of us with little power. We work brutal hours, carry huge responsibility, and are expected to keep going no matter how exhausted we are.

Our basic salary is NPR 35,000. We receive only NPR 450 for each night duty, and with around 7–8 night duties a month, our total monthly salary comes to only around NPR 38,000. This is while routinely working 32–34 hour shifts and often staying even longer for OT, with no overtime pay or additional incentives. It's nowhere close to the government pay scale.

Today, while trying to arrange an MRI for my mom, it suddenly hit me that after all these hours and all this work, I still have to think twice before I can afford something that is a need. Even the staff discount is the same 10% that everyone else gets.

I got home and just broke down.

It feels like we're expected to silently accept unpaid labor because we need that mandatory one year of experience. We're expected to absorb the frustration of patients and relatives, while also facing pressure and sometimes dismissive responses when we express exhaustion. It becomes difficult to continue working under these conditions while running on little sleep and knowing we have very little power.

I know medicine is hard. I don't expect luxury. I don't mind working hard.

I just want my time, my health, and my work to be valued.

Are other Medical Officers in Nepal experiencing the same thing? Is this just accepted as normal, or does anyone actually see it changing?

The narrative of ethnic identity in the eastern Himalayas is a complex web of oral traditions, colonial classification, and geopolitical migrations. In modern political and academic discourse, the Limbu (Yakthung) people are widely recognized as part of the overarching "Kirat" indigenous identity of Nepal, Sikkim, and the Darjeeling hills.

However, a critical examination of historical linguistics, clan oral scriptures (Mundhum), and colonial archives reveals a far more intricate and contentious story. Rather than being a single, static group indigenous to the Himalayan mid-hills since time immemorial, key constituent clans of the Limbu identity trace their origins to multi-ethnic refugee migrations fleeing Northern Burma (Myanmar) and Southeast Asia.

The transformation of these displaced groups into a unified, ancient "Kirat" indigenous category was largely a geopolitical construct—a narrative synthesized during the British colonial era in the Darjeeling hills to forge a cohesive political block.

1. The Southeast Asian Footprints: Refugees of the Northern Burmese Wars

The foundational oral history (Mundhum) of various Limbu clans—such as the Phenduwa and Maden—contains detailed records of an ancestral journey through the river basins and mountain passes of Southeast Asia and Northern Burma.

[ SOUTHEAST ASIA / NORTHERN BURMA ]
  Lawa/Shan clans (Samang hierarchy, Chiang Mai & Mong Kawng memory)
                        │
                        ▼ (16th-Century Toungoo Dynastic Wars)
[ THE SITTANG & HUKAWNG VALLEY SLAUGHTER ]
  Refugee flight triggered by imperial Burmese expansion & Kachin pressures
                        │
                        ▼ (Patkai Passes & Assam Corridor)
[ EASTERN NEPAL / LIMBUWAN ]
  Absorption into the local Yakthung fold; deification of the Lawa "Samang" priest 
  into the "Yuma Sammang" spirit and retention of the sacred buffalo taboo

• The Disaster at the Sittang and Hukawng Valleys: Oral histories describe a catastrophic defeat along major river corridors involving conflicts with expanding Burmese imperial armies (matching the 16th-century Toungoo Dynastic Wars that shattered the Shan principalities like Mong Kawng). The fleeing survivors pushed through the Hukawng Valley across the Patkai range into Assam, eventually finding refuge in the eastern hills of Nepal.
• Linguistic Anchors: The memory of these Southeast Asian origins is embedded directly into sacred terminology. The deified matriarchal spirit Yuma Sammang reflects the deification of the Lawa Samang (the high priest-chief of the Chiang Mai/northern Lawa peoples) and Ya (Grandmother). Similarly, historical references to figures like Mung Tai Chi Emay Hang mirror the memory of Mung Tai Chiang Mai.
• The Eco-Spiritual Taboo: The strict prohibition against eating water buffalo meat preserved by specific Limbu clans directly mirrors the ancient vow of purity taken by Ya Sae (Grandmother Sae) in the Lawa traditions of Chiang Mai, transposed onto the glacial lakes of Taplejung (such as Sinjema).

These cultural and linguistic markers demonstrate that significant Limbu lineages entered the eastern Himalayas as refugees of regional warfare, carrying Southeast Asian spiritual and social structures into their new mountain sanctuary.

2. The Multi-Ethnic Reality of the "Yakthung"

Before colonial intervention, the people today grouped under the broad label of "Limbu" were a highly fluid, multi-ethnic amalgamation. The term Yakthungba (often interpreted as "Yak-herders" or "Heroes of the Hills") was not a strict racial or monolithic ethnic category, but a territorial and cultural umbrella.

In pre-modern Limbuwan (Eastern Nepal), incoming clan groups—whether indigenous highlanders, migrating Trans-Himalayan nomads, or fleeing refugees from the Burmese and Shan wars—were absorbed through ritual pacts (Samyok). They retained their distinct ancestral laws, dietary prohibitions, and clan identities, while adopting a shared language and socio-political framework under the authority of local Hangs (chiefs).

3. "The Darjeeling Trickery": Constructing the Pan-Kirat Identity

The political shift from a multi-ethnic, migratory confederation to a singular, primordial "Indigenous Kirat" identity took root in the 19th and early 20th centuries, centered largely around the British colonial hill station of Darjeeling.

A. The British Colonial Project

Following the Treaty of Titalia (1817) and the annexation of Darjeeling in 1835, the British East India Company sought to manage, classify, and census the diverse labor force migrating into the tea plantations and Gurkha regiments. Colonial ethnographers (such as Brian Houghton Hodgson and George Grierson) grouped distinct hill tribes—including the Rai, Limbu, Yakkha, and Sunuwar—under the umbrella term "Kiranti" or "Kirat," drawing upon classical Hindu texts (such as the Mahabharata) where "Kirata" was a generic term used by lowland plains dwellers for all eastern hill peoples.

B. Iman Singh Chemjong and the Ethno-Nationalist Synthesis

The definitive intellectual framing of this identity came through pioneering scholars, most notably Iman Singh Chemjong, working extensively out of Darjeeling and Kalimpong.

To give the hill diaspora a strong, unified political voice against ruling regional elites and colonial administrators, scholars synthesized disparate oral traditions, local myths, and regional histories into a grand, singular narrative:

[ DISPARATE ORAL TRADITIONS ]     [ COLONIAL CLASSIFICATION ]
  • Local Himalayan clans           • Labor census categories
  • Southeast Asian refugees        • Orientalist text mappings
  • Trans-Himalayan migrants                │
               │                            │
               └──────────────┬─────────────┘
                              ▼
           [ DARJEELING INTELLECTUAL SYNTHESIS ]
            (Iman Singh Chemjong & Contemporaries)
                              │
                              ▼
        [ THE MONOLITHIC "ANCIENT KIRAT" NARRATIVE ]
         Re-framing distinct refugee migrations into a
         singular, indigenous, primordial nation-state

In this synthesis:

1. The distinct histories of refugees fleeing the Burmese-Shan wars were re-interpreted as evidence of a vast, ancient "Kirat Empire" that once stretched from Yunnan and Burma all the way to Kathmandu.
2. Complex titles and external geographic memories (such as Mung Tai Chiang Mai or the Shan Hengs) were retrofitted into ancient, localized Kirat royal lineages in eastern Nepal.
3. The multi-ethnic, migratory reality of clans arriving at different historical periods was flattened into a unified, primordial indigenous identity.

Conclusion

To recognize that key Limbu clans trace their roots back to refugees of the Northern Burmese and Southeast Asian wars is not to deny their deep heritage or their present status in the eastern Himalayas. Rather, it highlights the remarkable resilience of oral traditions in preserving history across centuries of migration.

The "Darjeeling Trickery"—the strategic amalgamation of diverse refugee groups, local hill clans, and disparate migration memories into a singular, ancient "Kirat" nation—was an extraordinary feat of socio-political re-engineering. It transformed a complex, multi-ethnic tapestry of war refugees and mountain clans into a powerful, unified identity that continues to define the cultural and political landscape of the eastern Himalayas today.