I got an invitation to the first 'Phalgunand Literary Festival - 2081' organized by Pragya Pratishthan of Falgunand Rural Municipality and I have attended with thanks. I will always be indebted to you for your hospitality and greetings.

I didn't think about what to say. After reaching the Mahabhara hill, he said, 'I will speak whatever comes'. After coming here, I remembered the year 2005. The brothers came home on Dasain holiday – Jetha, Maila, Saila.

When I saw the famous hand-printed kapi and the shoes they were wearing, I felt a lot of joy inside. I took a pencil and wrote Kiringmiring on their copy. I didn't write that, I feel angry when I remember it now. Their week-ten days vacation is over. I wanted to go back to Ilam to go to school.

Everyone knows that during Dasaintihar, cattle are driven from the lake to the village. The corn is cracked. The cattle had to be fed, while the cattle were kept, there was also manure in the fields. The cattle in the lake also seemed to do better in the warmer weather. Ours was also brought to the village from Bastubhau Lake.

We used to call the place where there was only one salla tree right below our house, eksalle dando. A narrow (bridge) connecting Pauwa and Pangdu (Rai village) was built on its petaipet wall. The eldest son of Chamusingh was Jetha Rajbal who built that bridge. Our boys are three brothers or four brothers!

There is a bridge built by Chamusingh's eldest son Rajbal. In our own village, a bridge was made by bringing iron, beating it, hanging it, and placing a plank of iron. It used to come after crossing the bridge - our shed at Pangdu foothills. My fathers sent me from home to the barn carrying salt in a bamboo tolong.

I knew that the brothers are going to Elam that day. I came with salt and from the river across the Khare Kholsa, the difficult-narrow path of the steep ascent, walking alone-alone to where this Mahabhara mountain is winding, the road to Ilam, I stayed there, my brothers. I was 9 years old, young.

Rungda... Rungda... Rungda... After a long time the brothers arrived. I followed behind them. The rumor reached home. My father sent the shopkeeper Tamang Budha (Chandraman Tamang) to pay for our work. My brothers took me to Elam. This is the mountain – Mahavara mountain. What would have happened to me if you had met me on the Mahabhara hill and returned to me at that time! However, my name also changed, my life also changed when I sang from this Mahabhara mountain.

At home in the village they called me 'Ozhahang Ozhahang', later I entered the city and became 'Vairagi Kainla'. Even though the Dasain holiday is over, my brothers have admitted me to school - in 'Class Two'. 'Tilavikram! Tilavikram!' says, calls. who is who is Who answers and then! Others say 'Hariprasad!' He gets up saying 'Yes sir!' "Keshav Prasad!" He gets up saying "Yes sir".

No one woke up more than Thilavikram. I was the only student who didn't wake up. There was a guru called Kanchhaguru. He grabbed his ear saying 'you're there' and threw two or four sticks, saying that he wouldn't know his name. That's how my new name settled. And I became 'Tilvikram Subba'.

Thus this Mahavara hill has a great importance in my life, I still remember.

Where we have gathered today to celebrate the first 'Phalgunanda Literature Festival, 2081', it was a big tar on the Mahabhara hill! It was called Jaspoti tar! Jaspoti means my father's father's father. Earlier I said Chamusingh Ni – the name of the father of Rajbal who built the bridge. The same Chamusingh's father's name was Jaspoti, who was also called Sher Pratap. Grandsons, great-grandsons, and great-grandsons have honored me in this place today. The boy who ran away from the barn like this, where did I get to?

Let me talk about an episode that happened in my life. Everyone thinks what to do when a student! Some read, some play sports, some play instruments, some sing, everyone has this desire. I don't even want to play goal. There was no singing. While going to play the goal, the goal is being kicked, the leg of the person in front of me is moving so that the goal can be scored. Masterji, who was on the side of Swantswant, used to beat, 'The one who is on the ground scores a goal with his feet, you move your feet here?' 007 years later a new change came. Printed newspapers also started coming to Elam, where we live. My elder uncle Padam Bahadur Dewan 

(Member of the former Raj Sabha Standing Committee) I love to read newspapers! Many newspapers used to come to him. Now a magazine is published only on a particular subject. It used to be a single magazine covering all subjects. Among them, 'Yugvani' came from Banaras. Newspapers are not only about one topic, but also other news, anything, many things.

We used to have a scramble to write the name of Yugvani from Banaras in the Balsamsar. After the name was published in 'Balsamsar', he said, 'I have come here.' At that time Mahanand Sapkota's poems of 'Vishal Nepal' were very popular. We used to send poems from there saying 'Mero ho'. This is how Dekhasikima took to literature. Sometimes, even in literature, you don't just do whatever you want, what happens when you make your own way? The path everyone has walked is right, everyone has walked. What happens when you make a path yourself? We made a way for that - the third dimension. Even in

literature, we became established as a great writer while being abused. We would have been like others if we had not been scolded. Same as others. However, because we were different from others, we became writers after being insulted. One thing in life is to go your own way. Be yourself. For a long time, the idea of ​​learning to be different from others was carried. However, I could not write much even though I was interested in literature. Many things were touched.

Learn your mother tongue, learn to write your mother tongue in your own script also came forward. Needless to say, an Englishman came and stayed at our house in 2012 while coming home for winter vacation. He had come to study the Limbu language and caste with a paper delivered to the London Library. When he came to the village, I also had a winter vacation there in January. After I saw him writing and reading Limbu language when I came, I also wanted to learn it, I was also excited. Had to learn by compulsion. After

, when I lived in Sartap for almost 11 years from the end of 2020, I read the literature of Limbu language, especially Satehangma Panthi. I read Randhwaj Nembang's handwritten writings and became interested in the upliftment of the mother tongue. The importance of mother tongue was also understood little by little.

In the meantime, he has written four-five poems in Nepali literature and is more engaged in other work. Life goes on and on. However, due to being involved in Nepali literature, Vairagi has become an identity. After the restoration of the parliamentary system after the 2046 mass movement, I was nominated as a member of the Nepal State Institute of Wisdom. Now my life has changed again.

Going to Pragya Academy is not a job to write, it is more a job to write. Writing is just sitting at home. One has no money. I went to Kathmandu with my family to see what we got. We left farming and went with our family. If I live on rent, I pay 9,000 or 10,000, Pragya's salary is 5,000 or so. Let's come back to Jhapa, there is no work - my brother sat, playing chess, there is nothing else to do. "How much milk does your buffalo give, what kind of cow is it?"

After going to Kathmandu, things started to happen. After meeting with writers, I started learning new things and doing new things. The path of my life took a different path. Which field would you like to see in

academy? The branch, department that gives the responsibility to the Academy member now was different then. From now on we made it. Just let me see the culture. Mohan Koirala does not believe in literature or poetry, 'Where are you, while I am there?' Now he was the 'Topmost Modern Poet'. While he is, we should not even look at the field of poetry. Culture said.

'What is culture?' Our ethics, behavior, history, social studies, everything. 

'That's okay.'

When working in the field of culture, the support of various scholars should also be taken. In the meantime, we realized that whether it is in culture, in literature, in politics, or in business, we have to look at the society first. To see society is to see the structure of society. How is that society formed? There are husbands, there are wives, is the number of husbands or wives more? In terms of gender.

Bahoon or Kshatriya is superior in terms of caste? Newar or lemon? Is it Tamang or Magar or Kami, Damai? Who is living in that society? Dalits, developed castes, etc. and tribes, backward classes, exploiters and exploited, those who have opportunities and those who never get opportunities, the languages ​​spoken in the country, their numbers and conditions etc. should be seen in the culture. Like a

– this is Falgunand Rural Municipality. If it has to be developed as a whole, its social structure should be seen first. Which caste is it made up of? Which native speakers are there and how many are there? Among these different castes, who is ahead and above in politics? Which race is higher in the field of administration? Which ones are included and which ones are excluded? This does not happen without looking closely.

I was surprised, walking as an empty man (Nepali). Nepalese are many things - Bahun, Kshatriya, Kami, Damai, Rai, Limbu, Tamang, Sherpa. Many together become Nepalese. And if you work without understanding these simple things, the work that will benefit Nepal and Nepali people will not be successful.

This is how I saw it at that time, there is a literature conference in Nepali in Kathmandu, there is a Nepali and Hindi poet conference. Maithili and Newar if increased. Apart from that, there is no language? Many languages ​​are spoken in Nepal. What should I do now?

Together with one Rai Bhai Yalung Kirant (Editor of Himal magazine) we started a poetry seminar of Kirant language poets called Kirant Kavi Gosthi - one year. Next year, Tamang also came to Misin, Sherpa also came, other speakers also came. And became multilingual. That conference lasted for a long time till 2062/063. Thus, a poet started writing and reciting poetry. What I want to say is that the path of a poet is confused and scattered. What path did he take from his primary work of writing poetry?

Yes, ethnically I am Limbu but I am a poet of Nepali language. In terms of literature, I am a Nepali writer, but when it comes to mother tongue, I am Limbu. I had a duty, a responsibility in that too. In this way, we learned that we have to pay attention to our social behavior while carrying our responsibilities. 

Today (Chait 25, 2081) When we came to this place, we came through the road built on the plateau of Mahabhara hill connecting Ilam district to the east and Panchthar to the west. Even when we live here, we are in the tar of Dosandh which connects two wards ie 3 and 4. How and how good is this auspicious sign? May the way we walk and the path we walk always connect everyone - make us one, don't divide us. There will be no greater achievement than this. We continue to walk the path of connection.