NEPAL’S JOURNEY TOWARDS WELFARE STATE SYSTEM

WITH REFERENCE TO ANCIENT VALUES

KESHAV PRASAD BHATTARAI

FORMER PRESIDENT

NEPAL TEACHERS’ ASSOCIATION (NTA) AND

TEACHERS’ UNION OF NEPAL (TUN)

THE CONCEPT OF WELFARE STATE

Earlier states had a limited responsibility: to protect the life and property of its citizens, guard the

national border and wage war against other country to fight back invasion or expand its territory. In

a present day world order such an expansion is almost impossible. They have every right to protect

its border but do have no right to wage war to control the territory of other state.

In today’s world true democratic countries are 'welfare states'. In a welfare state government

accepts the complete responsibility for the individual and social well-being, of its citizens implying

particularly the benefits or in terms of money or services, special grants, subsidies, concessions,

grants for the needy person from the state treasury.

The government at each level looks after the physical, material, and social needs of its population

and makes adequate efforts to provide a minimum level quality living for all.

BASIC FEATURE OF A WELFARE STATE

A country is a welfare state if qualifies for the provision as mentioned below:

1. Constitutional Provision for the role of a state for the protection and promotion of socio-

economic well being of its people,

2. Equal opportunity to all and absence of special provision based on any class, clan or

ethnicity representing as individual or group identity,

3. State and government has some defined role in national economy – running enterprises

under government control including the regulation of economic activities of its citizens.

4. State avows and maintains a minimum level of social justice to the weaker sections of the

society.

5. The state formulates national policies and plans activities to achieve the socio-economic

goal of the state covering the whole community of people, especially the weaker section of

society in a balanced and planned way.

6. Effective legislation is pursued for the welfare and protection of workers who work in

enterprises producing goods and services and delivering it.

HISTORICAL EVIDENCE OF WELFARE STATE IN ANCIENT HINDU SOCIETY

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An ancient Society in Nepal or India cannot be expected to have covered all those features of

modern welfare state as mentioned above. However, basically a Hindu society used to have a

welfare state. Almost all ancient Sanskrit state craft and literature have given adequate example of

such provision. Some of such examples are given here as follows-

When fire was discovered in ancient Hindu society, it was acknowledged as the existence of

‘Brahma’. To some scholars the collective association of Aryans was taken as Brahma and ‘Yagyan

‘was their collective productive system - collective labor and collective sharing upon the production.

Under this mode of collective production and distribution among the Aryans everybody was happy

and satisfied and it was a prosperous society (1). The ancient society as described by Panini was

welfare based truly democratic society. Buddhist way of life thereafter had tremendous impact on

creating a just and prosperous Indian society where wellbeing of every human beings was ensured.

In ‘The Mahabharata’, there are numerous contexts of a welfare state. For example the talk

between Devarshi Narad and King Yudhister can be cited here:

slRrGg ;j]{ sdf{GtfM k/f]Iff:t] ljzlÍtf M .

;j]{ jf k'g?T;[i6f M ;+;[i6+ rfq sf/0fd .. (2)

Are you aware of the problems of workers in your kingdom? Are their activities under your regular

notice? Do you have bond of trust with them? And whether you dismiss or reemploy them again

and again, you must know that for the great progress and prosperity of nations their trust and

support are of vital importance.

Similarly, /fhf lxts/f] g[0ffd in Valmikiya Ramayana and hundreds of similar citations in

Srimad Bhagabat and other purans have given enriched descriptions of welfare state systems .they

have mentioned ‘ Praja Ranjan’ – happiness of the people,’Praja Palan’- wellbeing of the people and

‘Praja Rakshya’ - protection of the people as the main job and duty of the king and his people- the

state .

In his great work of all the time ‘Arthashastra ‘Kautilya has mentioned that

k|hf;'v] ;'v+ /f1M k|hfgf+ r lxt] lxtd .

gfTdlk|o+ lxt+ /f1M k|hfgf+ t' lk|o+ lxtd ..

The happiness of the king lies in the happiness of his people and in their welfare his welfare. What

is good and pleasant to his subject should be treated as something good and pleasant to him.

Kautilya further mentions that weaker section of society is to be given priority of audience with the

king and judges. They should have free travel on ferries.

Spinning work should be given to handicapped women. Women must be protected against

exploitation and punishment is to be maintained for sexual harassment.

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According to Kautilya social security was both a private and state matter. The state has the

obligation to provide safety nets to the children, the aged, childless women and the helpless.

Honest officials shall be made permanent. An official accomplishing his task as ordered or in a

better way shall be promoted and rewarded. The family of a government service who died on duty

is to be looked after by the state.

Kautilya has also made good mention of welfare of prisoners with all facilities with safe water, clean

bathrooms, latrines, protections against harmful insects. They were also to be provided good food,

place to sleep and exercise and well protection against the harassment, torture od prisoners and

rape of women prisoners. (3)

Giving reference to academicians like Ritu Kohli and MM Shankdhar – Dr. Sanjeev Kumar Sharma

has mentioned that a close study of ancient Indian texts as Kautilya’s Arthashastra, Srimad

Bhagvad Gita and Mahabharat especially its Shanti Parva is required to understand a very concept

of the welfare state. It is amazing to note that although we try to find the ideology of welfare state

rooted in west, but it is found deep rooted in ancient Hindu society. Shankhdhar goes to the extent

of claiming that in fact Kautilya over – reached the modern concept of welfare state in his ‘Yoga-

Kshema’ policy aiming at an all round development – materials as well spiritual of the

society as well as of the individual. It involves the well being of the poorest of the poor. The

Kautilyan state ensured freedom, happiness, prosperity and fully fledged development of human

personality. Yoga Kshema demanded a higher moral consciousness both at the elites and common

people level. (4)

PUBLIC WELFARE ACTIVITIES IN ANCIENT AND MEDIEVAL NEPAL

Although the ancient Nepal cannot be expected to have a provision of welfare state as we

understand these days but the King like Amsuvarma had provided funds for constructing and

repairing water conduit, canals. Lichhavi kings of Nepal had also issued charter for the

use of water in farmland. (5)

Similarly protection of private life against government officials was insured. Bribery and torture

was prohibited. People working serving the weak and helpless people were granted with land and

were exempted from taxes. The state would also donated funds for such activities.

Slavery was unknown in ancient Nepal but at times peoples were to be engaged compulsorily in

some state duties. It was like a tax and by paying certain amount of money they could be freed

from providing physical labor. (6)

During this period Nepalese economy was highly developed and prosperous. (7) People were rich

and happy. Governments were always busy to serve people at their best. (8) In Lichhavi period,

Nepal had a very sound and strong social system. There was a provision of Government support for

providing people with their education, health and other social sectors. (9)

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During the medieval period Nepal was no longer a powerful and dominating state. It had

undergone massive changes, under state divisions and disintegration- weakening state authority at

the maximum. Many smaller states emerged. The society was self governed by caste system under

feudal order. The welfare activities for the needy people were run at the personal

capacity by either the king of the principalities or feudal lords.

However, during this period Guthi had emerged as a very powerful social institution. The

word derived from ‘ Gosthika and Gosthi’ in Sanskrit was considered as a backbone for

social institutions and practices supported by them. (10) Besides running collective religious

functions, they provided their social groups and their individual members’ social and

economic safety when they needed them. The property under Guthi carried a character of

sanctity and was secured from the rapacity of government or the prodigality of heirs. Therefore, it

worked as a permanent institution to serve people and run welfare activities for its members. (11)

As agriculture was the main source of state income so the state had given top priority to the

construction and maintenances of canals during Malla era. A special officer was

appointed to look after the canals in every region. The distribution of water to all

farmers was non discriminatory for someone’s economic or social status. (12)

According to Dr. Regmi the state authorities patronized art and learning. They also encouraged and

supported industry and trade as well as agriculture and husbandry. The Malla period was

undoubtedly a period of material and cultural progress. (13) “Some kind of forced labor does seem

to have been vogue in case of services rendered to the king or in the interest of village or public

welfare” (14)

Agriculture Workers in Nepal during 1790s received about one ana or four paisa. (15) The

wage of a mine laborer was 1/3 of refined metal produced e.g. copper. The wage of

smelter (Kami) was 1/5 and the share of the state in this was as much of the smelter. (16)

It means those days mine workers and smelters earned a handsome amount of wage.

Dr. Regmi referring to Hamilton has mentioned the ordinary laborer earned one ana a

day; porter carrying a luggage from Hetaunda to Kathmandu earned 3 mohars (1.50

Rs.). The wage of ironsmith and carpenter was 3 annas, of bricklayers 2 and half anna

for example.

REFORM OF RAM SHAHA IN RUNNING PUBLIC WELFARE ACTIVITIES

During Malla regimes in Valley, King Ram Shaha ruled Gorkha and neighboring territories from

1606 to 1631 A.D. He was a great reformer and his reforms were applied in almost all kingdoms of

Nepal then from Khasan and Jadan Empire to the west to Kirant and Limbu kingdoms in east

including the Malla kingdoms in the Valley kingdoms. (17) Before he declared his reforms he had

organized a summit of the Kings from his neighboring countries where he appealed them -

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b'M:y]f:tL nf]sf] lgod}/jB}, l/Toflblee"{ld e'hf]ljlw:tt\ .

dof]Rot] ljZjhgLg cfof{ MÛ ;f]˜B–k|e[Tof >o0fLo pJof{d\ .. (18)

Because of disorder in society people everywhere in world are unhappy , therefore O

wise and good kings I am going to announce laws for the well beings of whole people

please help it to implement everywhere in the earth. Thereafter, the Reform Package he

decreed rules and regulations including equal rights in using water resources, 10 percent as

maximum interest rate and no interest over the interest, no interest for poor people for

over a period of ten years, no more than one percent profit for people engaged in

trades .

The level of state power, economy and social development during powerful Khas Empire in western

Nepal and reform they initiated has given some evidences of a welfare state programs under them. (19) The taxation system under Khas Empire in western Nepal throws light on some kind of welfare

state system during their regime (20)

PUBLIC WELFARE ACTIVITIES IN MODERN NEPAL

FROM PRITHIVI NARAYAN SHAH TO RAJENDRA VICKRAM SHAH

Prithivi Narayan Shah and his youngest son Bahadur Shah were the great statesmen of all the time

in Nepali history. Although P.N. Shah had said that if he had time, he would have initiated

similar reforms promulgated by Ram Shah and Jayasthiti Malla and updated the reforms

they launched, but his great vision and policy guidelines he offered his assistants (21)

says quite lot more on a system of welfare state system he carried and this helped a lot to stabilize

the kingdom he unified and Bahadur Shah expanded.

Prithivinarayan favoured a truly democratic pattern in the appointment of ministers. How he

collected the opinions among his subjects while appointing Kalu Pandey and later in running the

state administration after unification, is itself a great history. He clearly said, "Ministers should be

appointed according to the will of the people". The good of the people is the good of the king.

Emphasizing his devotion for the welfare of his people he said, "If the people are healthy, the

Palace (Durbar) will be stronger. People are the real treasure of the kingdom”.

His financial policy was very sound and clearly spelt out. He was in favour of patronizing indigenous

industries and putting a ban on the imports of foreign goods. His policy was to foster arts and crafts

in the country, encourage exports and discourage imports. It was his conviction that if foreign

merchants were allowed to trade in the country they would drain the wealth of the country and

impoverish the people.

He, time and again used to say that his kingdom is a garden of all the people with all

identities where everyone has a right to prosper. He was a just king. In his opinion, corrupt

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officials were the number one enemy to the development of the country and they should

be dealt with severely. The man who give bribes and accepts bribes are both the enemy

of the king and the country therefore his property should be confiscated. He said, "Let

there be no injustice in the kingdom". (22) On the practice of a kind of slavery called “ Kariya”

prevailing among some section of society He had said that it was a slur against humanity. (23)

Prithivinarayan Shah was committed to take people in confidence, promoted their cultural identity

and ensured zero tolerance to injustice and corruption successfully. (24) After Prithivi

Narayan Shah, during the regency period of Bahadur Shah, he not only made Nepal militarily

strong, expanded its territory from river Tista in Sikkim to river Alakhnanda in Garhwal, he had

made best efforts to facilitate the mutual trade between Nepal and Tibet – a major

contributing factor in enhancing its economy as well. Likewise he had introduced land

reforms followed by land measurement, data collection regulation and had granted

more right to tenants. As a part of this he had issued a royal charter in favour of tenancy

rights of tenants of Kirtipur with a provision that they shall not be dismissed until they

pay the land rent as scheduled. In course government had started to appointed experts in

state jobs and number of holidays was declared for public officials. (25)

During the rule of Rana Bahadur Shah and Girvan Yuddha Vickram Shah some administrative

measures were implemented to maintain justice and order including some welfare

provision for common people. (26) Bhimsen Thapa, in his tenure as the prme Minister had

initiated many reform policy including his opposition to ‘Kariya Pratha’ a practice prevailing in

some sections of society in some form of slavery and had initiated some prohibitory order

against it in gradual order, and issued state order against slave trade, forced labour,

regulation against grafts, higher interest rate imposed by money lenders and protection

of tenancy rights. Besides Thapa also initiated development works as management of drinking

water sprouts, building roads and bridges, public inns and housing places for visitors

and pilgrims at different places and public canal for irrigation and its sustainable

management system. He also reformed postal services and for the first time issued

order against trade monopoly and syndicate. Furthermore he opened custom offices and

regularized it, probably for the first time issued order to protect property rights of common

people against state officials. (27) Similarly king Rajendra Vickram Shah also had made justics

prevail in his territory and had issued some guide lines for the judges in those days. (28) But later on

gradually even after Sugauli Treaty 1815-16, to maintain the increased cost of the central

administration, the burden was to be borne by the villages and farmers there. When “the farmers

did not have the margin of resources necessary to build a stronger economy“, the villagers got

impoverished. And so were the leading families of the country had been suffering from it. (29)

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MODERN NEPAL AND PUBLIC WELFARE ACTIVITIES

FROM JANG BAHADUR TO MOHAN SHUMSHER

Napoleon Bonaparte was one of the greatest military commanders in world history, but he is

respected and remembered worldwide for the unified civil code for all French people with

firm recognition to principles of civil liberty, equality before the law, and the secular

character of the state and standardization of the appointment of judges. He himself had

claimed that ‘ he closed the gulf of anarchy and brought order out of chaos, rewarded

merit regardless of birth or wealth, abolished feudalism and restored equality to all

regardless of religion and before law.

When Jang Bahadur visited France in August 1850 and knew about the “Code Napoleon”,

he was much impressed by it. He had become familiar with the concept of ‘Rule of Law ‘during his

Europe visit. So immediately after he returned he got some of his counselors to prepare such

common code and in January 1854, the country had its first legal code named ‘ Mulki Ain’ (30) In its

preamble the ‘Mulki Ain’ has clearly mentioned its purpose as maintaining equality before law,

protection and welfare of the people. The King Surendra Vickram in his categorical statement

had mentioned that “all from us to subjects shall abide by this law”. (31) This, at least in

theory acknowledged that all are equal before law and the new code was binding to all

from the King and Prime Minister to the rest of the people. Government officials were to

exercise their duties on the sole basis of law independently of the King, Prime Ministers

or any other higher officials. (32) Following to this civil code mutilation was abolished; so

was capital punishment except for few crimes and ‘Sati Pratha’ was also ended. Jang

Bahadur also protected the rights of the farmers, initiated land reforms and land

recording system. The reform he initiated laid a foundation for personal property rights,

cracked down the ‘jagirs’ of the feudal lords. He inspired his officials enter the modern world

of education, science and technology for the development of the country. These including other

reforms ultimately helped to strengthen the nation and bring unity among people. (33)

Bir Shumsher, in spite of so many limitations and flaws, initiated many development projects

during his rule and deputed all his senior officials to manage them and held them

accountable for the success or failures of those projects. Within a year a new hospital and a

new school had been built and work had begun to provide piped drinking water to the resident of

Kathmandu. In 1889 land taxing was maintained as per its productivity. In 1892 anti corruption

commissioners were appointed to inspect public accounts, reorganized judicial system. Land

survey was conducted and a modern official recording and filing system was introduced. (34)

During the one hundred and fourteen days rule of Dev Shumsher; Nepal started the first Nepali

News Paper – Gorkha Patra, manumitted female slaves in his kingdom of Kaski and Lamjung and

also in Kathmandu Valley – 38 years later when slavery was abolished in USA in 1863. He also

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developed a scheme for complete abolition of slavery and proclaimed scheme for universal primary

education and started about 200 primary schools (35) at one go. To collect public grievances and

their suggestions on public matters several boxes were put at different places. He also

had initiated public meetings with all sections of society including Dalits where they were free to

discuss on any matters except the issues related to Sri Panch- the crown. (36)

Chandra Shumsher’s 29 years long rule was helpful in disseminating various aspects of Nepali

culture, architecture and wild life in Nepal. During his time the first scientific map of

Nepal was published being based on the survey of India map recorded between 1925

and 1927. (37) Chandra brought numbers of judicial and social reforms. (38) He completely

abolished slavery from the country, revised and updated civil law as ‘Muluki Ain’, started

publication of Muluki Ain and other rules and regulation in printed form for the first time in history.

A distinction between civil and criminal jurisdiction was made and different tiers of

judiciary was created and formed in many parts of the country with defined jurisdiction.

He started many development works in the valley and outside it. Every year he had plans and

programs to construct bridges in outlying parts of the country. (39) Construction of railways,

rope way, roads and canals in hills and terai as well as water works, hospitals, schools

and colleges, tube wells, hospitals and the installation of the first electric power

station at Pharping, brought a new wave of development in country. Similarly many

ayurvedic and allopathic dispensaries and a publication house were opened in many

parts of the country. Students were sent to study abroad. He brought many reforms in

the management of forests and postal system and also conducted land survey and

recording. (40) For the management and administration of public works he created various

departments with a defined chain of transparency and accountability. He had also sent some

students to study abroad to gain technical knowledge on different field including engineering

and medicine.

Jooddha Shumsher started a new era of industrial development in Nepal. Many industries in

Biratnagar and Birjung were established, first bank was opened in Nepal, a trading

company and the second electricity facility was established at Sundarijal. Similarly he

organized a council for the promotion agriculture and an industrial board for the

development of industries. Agricultural schools were opened to modernize agro sector

in Nepal. Trade arrangement was agreed between India and Nepal. Zoo and Museam

was opened, roads, canals and bridges were constructed and he had even conducted

census in Nepal for the first time and many public service offices were established. (41)

Health services for the common people were improved and several civil and judicial

reforms were initiated. (42) The most important job Jooddha performed during his rule

was a perfect management of relief work for the victims of the great earthquake that hit

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Nepal on January 15, 1934. Later he waived off of the earthquake loan provided to the

people whose houses were collapsed.

According to Rishikesh Shah, Padma Shumsher; on December 10, 1945, addressing a large

assembly of officials and general public at the Central Parade Ground at Kathmandu had outlined

the policy and programs of his administration. (43) Insisting on the greater significance of education

for the advancement of the country he announced for the easily availability of primary

education in all parts of the country and emphasized development of hydro electricity as

the primary requisite of industrialization of the kingdom. Further he spelt out his plans for

the development of smooth transport and communication and made an announcement of pay rise

for public servants as well as provision of rice to be made available to them at subsidized rates.

Padma also sent Mrigendra Shumsher and Vijay Shumsher to India to make a field study of

educational system and industrial facility there. (44)

On May 16, 1947 Padma Shumsher made a historic declaration (45) with focuses on meaningful

popular participation in state affairs, formation of a reform committee, election of

municipalities and district boards and establishment of an independent judiciary and

publication of national budget at the annual basis. On January 26, 1947 Padma

Shumsher promulgated the first constitution of Nepal.

As mentioned in many history books, the change and reforms initiated by Padma Shumsher was not

appreciated by stronger conservative lobby led by Mohan and Babbar Shumsher. But in fact Padma

Shumsher seems lacking guts and courage to with stand the reforms he initiated. So virtually he

left the country and resigned while in India on April 26, 1948. Thereafter, Mohan Shumsher took

charge of the country.

On May 27- 1948, and September 27- 1948, Mohan Shumsher as a Prime Minister made two

historic declarations. (46) The declarations had envisioned and mentioned highly ambitious and far

more progressive plans and programs, those if implemented would have brought tremendous

development achievement for the country. The policy and programs included ambitious but much

needed projects- e.g. ensuring food availability to all, industrial development, mapping

and establishment of new urban centers, installations of several medium sized hydro

power stations, extension of telephone to all major cities and towns of the kingdom,

plan for air ways and opening of a university and many others. Similarly he had also

established a Planning Commission for preparing periodic plans for the country.

On October 4, 1948, inaugurating the National Economic Planning Committee meeting; Mohan

Shumsher had instructed the committee to construct a East – West High way with North South

linking roads, make plans for farming extensive food crops in terai, fruits, vegetables,

animal husbandry and herbs farming in hills and high mountain areas. He also did not

miss to advise the committee that to undertake all those development activities the country needs

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well educated and healthy citizens. Therefore, the planning committee must undertake sincere

attempts for this too. But the popular movement undergoing in Nepal against the Rana Rule had

overshadowed what economic and political reforms he was carrying on. And the rest is a HISTORY

well known to all.

CONCLUSION

Even today in the second decade of 21st century we cannot claim that in practical terms ours is a

welfare state. Therefore what evidences we have presented above gives us a short glimpses of our

unending journey towards an egalitarian society with people centric governance since this land was

named as Nepal and secured a political national status for itself. But when compared with our

present status and the commitment we invested to turn Nepal a welfare state anybody can easily

claim that our ancestors with so many limitations had done their best than we have done.

What we have to agree without any reservation is that Nepal as a nation is the creation of hundreds and thousands years of great human efforts and sacrifices. With exemplary courage, bravery, diplomatic skills and statesmanship our ancestors protected its freedom for centuries even when there were mere dozen plus independent nations in the world. Its economy was much better than now; people were much happier and were in peace and harmony than we are now. Some times in our history we were much better than many other countries that have gained tremendous economic miracles these days. (47)

I do not claim that all our history was studded with great achievements, glory and justice. We also had dark times, but the country was moving for a better future sometimes with success and sometimes with harsher failures, but never in our history was Nepal so helpless and wretched.

It is not a wave of nostalgia I am trying to share with, but describing history with facts with an aim that it may help us gain courage to shape our future course. Similarly it is not a critical analysis of the activities of those who ruled Nepal at yester years but only some positive works and important policies, programs and public works they initiated and executed that were vital for the people and country.

References

(1). Preface in Arthashastra of Kautilya and The Chanakya Sutra : edited by Shri Vachaspati

Gairola , Chowkhambka Vidya Bhawan, Varanasi,1996, page 12.

(2). Mahabharata, Sabha Parva Panchamodhaya, 32.)

(3) Kautilya, Arthashastra, edited and translated by- L.N. Rangrajan, Penguin Books, 1992, page

72-75.

(4) Dr. Sanjeev Kumar Sharma : Ancient Indian Democracy – Studies, Research and some modern

Myths –Indian Journal of Politics Aligarh Muslim University, Aligarh, Vol. XXXIX, No 3, July- Sep, 2005,

10

and Ritu Kohli : Kautilya’s Political Theory, Yogakshema – the concept of Welfare State , Deep and

Deep Publications, New Delhi, 1995, page viii

(5) D.R. Regmi: Ancient Nepal Rupa and Co, 2007, page 243-245

(6) Regmi ibid page 270-71

(7) Bal Chandra Sharma: Nepal ko Eitihasik Ruprekha, Krishna Kumari Devi, Varanasi,2033, page

127.

(8) Dhundi Raj Bhandari : Nepal ko Eitihasik Vivechana, Krishna . . . ., Vanarasi, 2038, page 68-69

(9) Baburam Acharya : Prachin Kaal ko Nepal, Shri Krishna Acharya, 2063, page 170-172.

(10) D.R. Regmi: Medieval Nepal, Volume I, Rupa and Co, 2007, page 707.

(11) Regmi ibid page 708

(12) D.R. Regmi: Medieval Nepal, Volume II, Rupa and Co, 2007, page 518

(13) Regmi, ibid page 495.

(14) Regmi, ibid 523

(15) Colonel Kirkpatrick: An Account of the Kingdom of Nepaul, Rupa & Co.2007, page 99.

(16) Francis Buchanan Hamilton: An Account of the Kingdom of Nepal, Rupa & Co. 2007, page 71

(17) Hari Prasad Sharma Acharya : Gorakshaya Shah Bamsa, in Sanskrit with Nepali Translation,

page 66-69

(18) Hari Prasad Sharma Acharya : Gorakshaya Shah Bamsha, in Sanskrit with Nepali

Translation,2022 V.S., page 66.

(19) See for detailed study Surya Mani Adhikari : Khas Samrajya ko Itihas, Bhundi Puran Prakashan,

2061.

(20) Balkrishna Pokhrel: Khas Jati ko Itihis Udatta Anusandhan Addi , Biratnagar , 2055 V.S. page

662-666

(21) Shree Panch Prithivinarayan Shah ko Upadesh, Nepal Praudh Sangathan, Central orking

Committee, year of publication not mentioned but assumed to be around V.S. 2042/43)

(22) Shree Panch Prithivinarayan Shah ko Upadesh ibid page 1-17.

(23) Chittaranjan Nepali : General Bhimsen Thapa ra Tatkalin Nepal, Ratna Pustak Bhandar, 2060,

page 133.

(24) Gyanmani Nepal: Nepal Nirukta, Royal Nepal Acedemy, 2040 V.S. page 185-187.

(25) D.R. Regmi: Modern Nepal- Rise and Growth in the Eighteenth Century Volume I & II,Rupa &

Co, 2007, page 575 and Chittaranjan Nepali: Shree Panch Rana Bahadur Shah, Ratna Pustak

Bhandar, 2044 V.S., page 20-22.

(26) Ludwig F. Stiller in his book ‘ The Silent Cry ‘ Sahayogi Prakashan, Kathmandu,1976, has

presented an English translation of Swami Maharaj Rana Bahadur Shah ko B.S. 1862 ko Bandobast,

published in Purnima, No.24: 238-67 at the behest of Dinesh Raj Pant.

(27) Chittaranjan Nepali : General Bhimsen Thapa ra Tatkalin Nepal, Ratna Pustak Bhandar, 2060,

page 131- 152.

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(28) Stiller- ibid, page 168-171.

(29) Stiller- ibid, page 212-213.

(30) Rishikesh Shaha: Modern Nepal, Vol.1, Manohar 2001, page 243.

(31) Rishikesh Shah, op. cit.

(32) Ludwig F. stiller, S.J. Nepal Growth of a Nation, HRD Research Center, 1993, page 86.

(33) Stiller, ibid, page 107.

(34) Stiller, ibid, page 127-129.

(35) Martha Caddell : Education and Change – A historical Perspective on Schooling, Development

and the Nepali nation – state, www.oro.open.ac.uk

(36) Rishikesh Shaha Modern Nepal Volume II, page 30-31, Dhundi Raj Bhandari ibid 295-96 and Bal

Chandra Sharma ibid. 353-354.

(37) The book on ‘Nepal’ written by a British journalist Perceval London was first published by

Constable and Co Ltd. in two volumes in (1928) had incorporated all these materials. Rupa & Co,

India, has published the same book in a single volume with all those materials including the maps in

2007.

(38) For detailed description of judicial and social reforms carried by Chandra Shumsher please

read Perceval London’s ‘Nepal’ volume II chapter XVI, Rupa & Co, 2007.

(39) Ludwig F. Stiller S.J. : Nepal Growth of a Nation, HRD Research Center, 1993, page 138-139

(40) Bal Chandra Sharma: Nepal ko Eitihasik Ruprekha, Krishna Kumari Devi, Varanasi, 2033, page

362-363.

(41) Dhundi Raj Bhandari : Nepal ko Eitihasik Vivechana, Krishna . . . ., Vanarasi, 2038, page 317-

318.

(42) Rishikesh Shaha : Modern Nepal Volume II, page 149-156. In a series books “Tyas Bakhat ko

Nepal” written by Sardar Bhim Bahadur Pande Part 2 and Part 3 he has given detailed description

of Jooddha’s reform activities.

(43) Rishikesh Shaha, ibid page 167.

(44) Shaha, ibid page 167-169.

(45) Full text of the declaration is available in “Tyas Bakhat ko Nepal “ written by Sardar Bhim

Bahadur Pande Part 4- pages 79-84.

(46) For full text of the declarations please read “Tyas Bakhat ko Nepal “part 4, page 217-226 and

232-235.

(47) Keshav Prasad Bhattarai, The reporter, Weekly, August 1-7, 2011

This paper was presented at a national seminar jointly organized by Friedrich Ebert Stiftung (FES) Nepal and

Centre for Labour and Social Studies (CLASS) Nepal at Kathmandu on August 24, 2011

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