Author Ramraj Regmi's book 'Nepalko Artha-Rajneeti' tells the story of primitive life style and development of man. The book has made the economic and political environment of Nepali history a subject of research, discussion and debate.

The book says that since land is the main means of production and is at the center of power, communal land was turned into state property and distributed to relatives, nobles, ministers, military officers, priests, etc.

After that, a production relationship based on exploitation developed between the landowners who acquired land ownership and the landless farmers in Nepali society. In this way, the book seriously discusses the political movements in many periods in Nepal, its meaning-politics and historical aspects.  What is special about the

book is that it explains agricultural production, the relationship between land and peasants, the privatization of land, the collective production relations of yesterday after the establishment of states in the sections of history. The book presents an incisive analysis on issues ranging from primitive human production methods to neo-colonial pre-capitalist production. 

Sociologists and historians say, "Nepal was originally a waste land and the immigrants who came from outside during migration started farming, animal husbandry etc. economic activities here." Perhaps then the form of society and the state gradually developed and became the present-day form of Nepal. This is the one-sided interpretation of historians and sociologists. This book by Regmi explains more about the agricultural production environment and society from the primitive communist production relationship of humans to the present modernization. 

According to the famous philosopher Marx, there was no surplus production possible from the primitive communist production system. Whatever was produced was only for subsistence. After the discovery of mines of iron, copper, etc., the technology of smelting furnaces and irons was developed.

and, various utensils, weapons etc. started making agricultural tools, the traditional production method took a leap. After the addition of iron blades to wooden plows and the use of iron clubs, spades or metal weapons, agriculture rose to a level above nomadic agriculture and general animal husbandry. 

Man has got a little more responsibility and freedom among the living creatures in nature. Regmi writes in the book, "All the fields, fields, forests, streams, mines, cattle pastures etc. within the jurisdiction of the human species became the collective property of the species."

Therefore the relations of production between each species of man were not based on class. Kinship was based on kinship class based on caste relations. Property relations were based on shared ownership. At that time, the forest was cleared to make the land arable and cultivation of wheat, barley, sorghum etc. started in the jointly owned land. This is the initial state.'

Morgan and Engels said that the development of the agricultural age gave rise to state power. Regmi further discusses this in the book – after different species came into existence, a certain species gave birth to a 'kingdom' to establish its dominance over the area it inhabited and to protect its lineage and habitat from other species. At that time it was called a tribal principality or a tribal republic. Today we say 'country' or 'country' or 'state'.

Formerly the aristocracy in tribal republics was divided into four classes: peasants, merchants, and slaves. Nobles enjoyed the right to be rulers (kings) or to elect others as kings, but farmers, merchants, and slaves did not have the right to be elected. According to Karl Marx, the system of racial production was not limited to the accumulation of wealth, but to the purpose of procreation.

was the reason for the end of communal production system in Nepal, the use of advanced technology and skills in farming. When farmers began to produce more than they needed for their own consumption, they became hungry to keep more land for themselves. Because in the collective production system, it was not certain that only one family would consume the land every year. The land irrigated with manure was cultivated by others and produced more. This is why people began to keep the land in their private ownership and increased it.

Until the period of state expansion started by Prithvi Narayan Shah, there was a collective species production system in many villages of Nepal, which was to cultivate horia by uprooting khoria. After the Shah's unified state-work was established, many collective lands were converted into rakers and the practice of redistributing the land to each farmer family to cultivate according to the number of families was established. However, there is a practice of raising the land tax, which is now called 'Malpot raising'.

Farmers, laborers and landless workers at the ground level have always been living under injustice, oppression, harassment and oppression and there is a history of farmers' movement arising at different stages. The book contains a summary of the farmers' movement in Nepal at different times. 

First, a direct relationship was established between the state and the productive farmers. The state used to take a portion of the produce from the peasants as rent and spend it on the army, priests, staff, astrologers, doctors, etc. Farmers could keep a large part of the produce for themselves by handing over some land to the state. However, when feudalism began to prevail in the land and farmers and workers lost direct contact with the state and farmers-labourers became victims. 

During the period of monarchical rule, Lichchavi kings used the state land as private property and kept it for their family use. For the operation of some Rajkaz, they kept the land under the state by collecting land from productive independent farmers and most of the land was given to their heirs, relatives, Brahmins, priests, Amatya (chief adviser), Mahapratihar  There were grants to

(bodyguards), Sarvadandanayaka (security officer), Mahabaladhyaksha (army chief) and religious institutions. A record has been found that King Vasantadeva gave a village to his sister Jayasundari. 

Regmi writes, in the feudal society of Nepal, in addition to usurping the surplus production of farmers in the form of taxes and taxes, the feudal lords, landlords and the state exploited the labor by making them do many jobs without pay. Slavery, Bandha and Jhara are forms of labor exploitation in all periods of feudalism. The feudal Nepali society was classed and exploitative, so it was full of contradictions.  In the book

, Nepali agriculture, production methods, farmers, working class and different classes and periods within the state have been discussed more. The book will be helpful to understand the history, class character, environment and relations of Nepal. 

The author concludes, today there is a need for an egalitarian system that will completely transform Nepal. Through the militant struggle of the workers-peasants and the oppressed masses under the leadership of the proletariat, establishing the state power of the workers-peasants and achieving capitalism in an equitable manner and transitioning to socialism is the task of the authority today.

Although Regmi has done a detailed analysis of history in the book, he has not been able to cover the restoration of the multi-party system after the 046 movement, the 10-year 'people's struggle' since 052 and the economic-political situation after the 062/063 mass movement, the discussion of the land rights movement raised by the farmers.