Dreamy youth are at the forefront of Nepali movements and revolutions of any color and wave. And, he shot himself in the chest and head without turning towards Deshkha. History says that the greatest story of every movement is written by our youth, who willingly accepted the possible martyrdom and turned into heroism.

There is a famous saying about democracy - 'The tree of democracy should be watered with the blood of martyrs.'

We Nepalis have been cursed for ages - to water the huge tree of democracy with blood. Just like 85 years ago, Gangalals took a hot shot on their chest to plant the sapling of democracy, similarly, in the hot August uprising of 082, countless Gen-jis who came to the street-march to save that tree of democracy risked their lives. Jen-ji's anger was not unfounded. They had an enemy, a 'corrupt' ruler. Writer CK Lal writes, "If a martyr has no enemy, with whom will he go to fight?" Those who love and bear witness to the truth are 'martyrs'.'

poet Gopal Prasad Rimal's 'Magnum opus' poem 'Amako Sapna' (2000) says - Mother, will he come?/Yes, father, he will come/He will come shining like the morning sun/You will see a weapon glistening like the dew hanging on his waist/So he will fight iniquity. 

Rimal said 82 years ago 'that' was the dream of revolution. Now that dream has been awakened by bloodshed. When poet Bhupi Sherchan writes in Shaheed-Remembrance, in his words, a consciousness-philosophy emerges as a bridge between the nation and the citizen-the morning star does not fall/does not become a country, two/four sons do not die. He is the same poet, who writes in the address of children when the brutality of power becomes a terrible obstacle in everyday life - those who die and are martyred/live, it is more difficult to live!

is in Bhupiyyah poetry - respect for the 'known-unknown martyrs' who are/are not in the records of the state, respite over all the sufferings of life and respect for compassion. "Martyrs" are always praised, but the state is so inconsistent that even in the republic, the king's salik is placed at the head of the martyr gate and the martyr is under the king's feet. And, why should the state not be in idols, the worship of the ruler is poor. 

Change-oriented poets continue to appeal to the people against the rulers who defy the revolution. In 1997, the rebel poet Siddicharan Shrestha wrote, "Thon Juimkhu Shanti without revolution". This speech of the poet who shook even his own community by saying that there is no peace here without revolution was meaningful. 

That '1997' is a time that will never be forgotten in the Nepali calendar, which is marked as the pre-seed story of the rise of democracy in Nepali political history. That entry point to the downfall of the Rana regime is like a fairy tale. That martyrdom is not only a story of martyrdom, but a 'portrait' of the country, where one can read the shadows of Nepali people. Even in those harshest days of the Rana period, how did the seeding of revolution-consciousness happen in the Nepali youth? Is this a wonder story too?

According to the opinion of historian Rajesh Gautam, it was an incident after the Rana's inconsistent behavior towards the people and India's agitation against the British. 1997. At that time, Dashrath Chand had become the secretary of the Bihar section of Bhagatsingh's Socialist Organization. And, he gave the view that there should be change in Nepal, did non-violent movement, distributed leaflets. All of them were young people”, says Gautam, “the young people who were dissatisfied with the behavior of the Ranas led the movement. As human rights were taken away, the youth spread leaflets for freedom. The result of these events is the fall of the Rana regime. As a result of that incident, parties started to open in Nepal. The basis of all our changes is the sacrifice of martyrs.'

martyrs Dasharath Chand and Shukraraj Shastri . Photo Courtesy: Sitaram Baral

That was the time—World War II and the National Liberation War. Independence movement was going on in India with the slogan 'Bhagaon Angres'. The fire of the democratic revolution was burning in China. Even in our youth- brains- there was a glimpse of social and political transformation. And, that was the spark - the main pillar of Nepal's transformation. 

analyst and culture scholar Malla K. In Sunder's study, the sign of change in Nepal at that time was not only the Nepal Praja Parishad Party, but also the Civil Rights Committee, where Rajaram Kalwar, Shukraraj Joshi, Kedarman Vyathit, Gangalal Shrestha, Kailashram Shrestha were organized with political objectives.

"Prajatantra Sangh was advanced under the leadership of Prem Bahadur Kansakar, in which young people like Surya Bahadur Bharadwaj, Nutan Thapalia, Vijay Bahadur Malla, Sahana Pradhan, Sadhana Pradhan, Snehalata Van were involved", Malla K. Sundar says, 'Madhavraj Joshi was in the forefront as an Arya Samaji activist in the desire for transformation against the stereotyped social traditions. On the other hand, in the Buddhist community of the valley, Amritananda, Pragyananda, Mahapragya, etc. went beyond the prevailing values ​​and became prominent. He was deported as a punishment.' 

At that time, under the influence of Kynchey Lama, who came from Tibet, there was a campaign of social reform, especially among the Newar Buddhist families, by crossing the boundaries of Uchanich and caste. The rulers also punished him on the charge of extravagant vote. Similarly, the activism of young people like Gyan Bahadur Neva of Lalitpur, Siddigopal Vaidya, Juddha Bahadur Shrestha of Kathmandu, Pashupatibhakt Dhaubhadel of Bhaktapur, Ashakaji Sevak of Banepa was seen to raise awareness against wasteful spending, blind traditions and rituals.

The young man of Kathmandu with a good dominant tendency moved forward to tie a marriage with Pode-Chamay, whom the society at that time was trying to convey the message that Nepal should be freed from the bonds of caste. At that time, conscious youth had a role to play for political and social transformation - the campaign of educational awakening in the society,'' Malla K. Sundar says.

Martyrs Gangalal Shrestha and Dharmabhakt Mathema.  photo courtesy:  Sitaram Baral

was under the same campaign - Mahavir Institute, the first community school run under the leadership of Chini Lal Singh. Shukraraj Joshi (Sastri), Gangalal Shrestha, Dharmabhakta were at the head - the gurus of that school. At that time, schools were run at the local level under the vision of Divakar Bhaju (Rajbhandari), Bhuvanlal Pradhan, Nandlal Joshi. 

The first library to spread awareness against the Rana among the vast ranks of youth was the Pradeepta Library. Some young people were also pioneers in social service – Tulsimehar Shrestha (charkha Pracharak Guthi), Dayavir Singh (philanthropic health treatment center), Suryalal (abhav, death rites organization). According to Malla, all those youths were directly/indirectly involved against the Rana regime.

At that time, the original meaning of 'Rashtra' for the Shahs or Ranas who ruled the family with the same culture, caste - 'Muluk' means controlled territory. And, the people and forces that were against it were the 'unnationals', who thought, walked, spoke, preached, ran schools-libraries, formed societies for civil rights differently from the state and rulers.

was the leader among them, Nepal Praja Parishad. Established as an underground political party, the objective of this organization was to overthrow the Rana regime. The contributions of movements such as the open revolt before the Praja Parishad, propaganda about Nepal in Indian newspapers, Arya Samaj, Malami Guthi, corn farming, Charkha Prachar, Library Festival, Adambari Mat, Prachanda Gorkha are commendable. 

, that was such a time, when a dreamer, change-loving Arya Samaji, who had different ideas from the ruler, was beaten in the lion court and imprisoned. In those days of famine, the world had its own pain. 

A revolt for freedom of belief and expression took place in a state made shabby by the rulers and a society whose mouth was also closed. Such a rebellion was proved to be treason-treason for the state, and three Neva and one Kshatriya youth were sacrificed and became 'living martyrs' because their leader was a Brahmin. Scholar Rajendra Maharjan says, "Most of the leaders who were sacrificed and martyred alive were from the middle class and were the children of high-ranking officials associated with the court of some Rana ruler. They fought against the dictatorship of one family and the tyranny which is the main ingredient of democracy.' 

There is a very dark and scary story behind the scandal in which four promising youths were martyred for the country. Now let's revisit a stage in the story of the sacrifice of those young people. 

...

It is well known that the '1997 Scandal' that happened before that had a specific contribution to the end of Jahanian rule (2007) of Darsantan, the son of Jung Bahadur Rana, who became the first Rana Prime Minister of Nepal in 1903. 

If you look at the pages of history, you will know that Nepal Praja Parishad Party had spread pamphlets against the Rana regime on the night of June 9, 1997 in Kathmandu, Patan and Bhaktapur. It was written in the leaflet - 'Ranas have been committing the crime of stealing people's wealth and enslaving them.' 

The second leaflet was distributed on June 30. It was written - 'Ranas are autocratic thugs.' The third leaflet was distributed on July 17, where it was written - 'The ruler is the servant of the people' and 'Working against the will of the people is a crime.' The fourth leaflet was distributed on the night of August 24. Pamphlets were written and copies were made by litho-machines, which were led by - Praja  Council President Tank Prasad Acharya.

Vice President – ​​Dashrath Chand and Secretary Ramhari Sharma. Historian Sujith Mainali's study states, 'The members of the Praja Parishad were happy to know that people were inspired by the leaflet campaign of the Praja Parishad and it made the Ranas restless. And, after the pamphlet campaign, young people who wanted to join the Praja Parishad increased.' 

author Bhim Bahadur Pande has written the story of the leaflet scandal in "Tysbakhatko Nepal", "On the day of voting in Patan, first at night in the name of the Praja Parishad, a handwritten leaflet written by Tank Prasad was scattered in the Khalkhal of Jawalakhel Darbar and the Rana.

Dasharath Chand himself handed over a fistful of leaflets to the Kshetrapati police saying 'Give it to your boss'. No one cared about where, who, and when the leaflets were scattered, but the scattered leaflets were immediately spread from hand to hand all over the city....especially the college boys used to put those scattered leaflets in their pockets....Before that, no one knew what a pamphlet was in Nepal.' 

then?

History itself turns events— V. No. On August 18, 1997, a secret meeting was held at the house of Dharmabhakta Mathema - the People's Council. The meeting also approved the party manifesto. The manifesto was drafted by Dashrath Chand. It is said that the manifesto was endorsed by King Tribhuvan before that. It was written in the manifesto - ending the Rana rule and implementing a democratic system of governance similar to that of Britain under the constitutional leadership of the king. 

The Ranas mobilized some spies disguised as hermits to track down the pamphleteers. A huge reward was also announced for this.

After that leaflet campaign On October 2, 1997, extensive security forces were mobilized in the streets and alleys of Kathmandu amid much speculation, where Rana's intelligence officers arrested Dashrath Chand, Dharmabhakta Mathema, Jogveer Singh, Siddhicharan Shrestha, Dharamveer Singh, Tirtharaj Suwal, Jagatman, Fatte Bahadur Singh, Chini Lal Singh, Gangalal Shrestha, Durga Prasad Jhatrai, etc. Shukraraj Shastri was 46, Dasharath Chand was 38, Dharmabhakta Mathema was 32 and Gangalal Shrestha was 22. 

Some people, including Praja Parishad member Ramji Joshi, were lured by the reward and killed the Rana. Two months before his arrest, Gangalal became a member of the Praja Parishad," says Sujith. "Shukraraj was serving a prison sentence after being found guilty of making a speech at Indrachowk. Tank Prasad had reached Banaras before the leaflets were distributed. The Rana government made a plan to arrest Tank Prasad. A forged letter was sent to him in his father's name. After receiving the letter, Tank Prasad returned to Nepal and was arrested at Janakpur railway station. He was kept in Kathmandu jail. 

In the proclamation issued by the Rana at that time, it was written, 'Anyone who publishes such nonsense of the country will be punished according to our Rajkaz and war laws, so whoever found out that the pamphlet was printed and dropped it, we will appear in the lion court to report to the king of Sri 3 Maharaj and present a written report with proof. will meet (The role of Nepal Praja Parishad in the democratic movement of Nepal, Rajesh Gautam). 

The verdict of the inquiry committee and special court formed by the Ranas was that - 13 main culprits are Tank Prasad Acharya, Dashrath Chand, Dharmabhakta Mathema, Ramhari Sharma, Gangalal Shrestha, Chandman Sainju, Govind Upadhyay, Chuda Prasad Upadhyay, Ganeshman Singh, Pushkarnath Upreti, Bal Bahadur Pandey, Harikrishna Shrestha and Mukunda Prasad Rimal.

Gangalal, Dharmabhakta, Dashrath (Praja Parishad) and Shukraraj Shastri were sentenced to death. It was said about Gangalal that he should not be killed as he was a young man. In the case of Nasu Purna Narayan Pradhan - "If his life is spared, he will be imprisoned for 18 years. Poornarayan at the age of 83 B.S. Died in 2035. 

Due to the caste system, Tank Prasad Acharya and Ramhari Sharma were only punished with shaving their heads and shaving their bodies, but because they were Brahmins, their lives were spared.

The historical context says - Shukraraj became the first martyr, who was hanged on the khari plant of Teku at 12 o'clock in the night of Magh 10, the devotee climbed the gallows in Sifal at 12 o'clock in the night of Magh 13. Dasharath and Gangalal's last wish was to be shot dead. On the night of January 14, they were taken to Shobha Bhagwati in the Bishnumati River and executed at 1:30 am.

vs. How were the years after 1997? Historian Bhuvanlal Pradhan has written in the book 'Nepal's Janakranti-2007', 'For some time, there was discussion among the people about the abdication of Juddhashamsher, propaganda, World War II, deportation of monks and so on. However, the situation inside and outside the country was changing rapidly.

In 1997, the first paragraph of the end of Rana rule was written. And, when the people revolted, the Ranas were ousted from power. And on February 7, 2007, the first dawn of democracy emerged. 

...

While listening to the stories of the martyrs in the classroom, grand auditorium, semi-light, semi-darkness, Gangalal used to ride in the Smritiyan and walk in a single carriage - a wonderful and well-known young man who sacrificed his life for the country! A hearth of the shadow of the martyr! A living tale of the quest for freedom.

Poet Siddhicharan Shrestha has written a diary of prisons, tortures and tensions in his influential book 'Karagarka Jakkan', which stands as a witness to a dark history of Nepal. Apart from the immortal martyrs who fought against the Rana, there are stories of Gopi Chyme, Chini Lal Singh, Chandman Maske, Purna Bahadur Manav, Premraj Sharma, Purna Narayan Pradhan, Pandit Muralidhar, Rammaya Chamini. There is a letter collected in the diary - of Martyr Gangalal Shrestha. With that letter written by Gangalal to his father, Gangalal-Smriti is gaining momentum- 

ba ! 

I thought I would live in peace by obeying you, I couldn't, I couldn't. Didn't sleep all night tonight. Even if I forget the lesson, I am trying to forget the lesson to be remembered! I dare to close my eyes in fear of the yellow mouths of countless hungry brothers who are extinguishing the fire in their stomachs with their own blood! If I could not hear the deep voice of her stomach, I tried to close my ears and run away. The fire came from the conscience! What has become unbearable, now I am unable to bear it! Everywhere I see the flames of noise - I'm about to burn myself! Let me put it out and die!

You are my father, but I cannot retreat from your duty to the motherland of all of us - I cannot silently bear the sins of the nation at your command. Now kill my love. My other brothers are dying, there is a request of the patriotic son Gangalal to sacrifice one of his sons for Mother Nepal. Fighting against tyranny and injustice, I save the country with a shield on my chest. It is written in the

book, "Gangalal was hanged on a bamboo and flogged every day and attempts were made to make him testify... but he did not testify." Didn't apologize. Gangalal Dai's wife Hasinadevi was pregnant at that time. Saral and Sozhi Hasinadevi was terrified of Gangalal's arrest and torture. How many days he spent without eating anything, without sleeping at night, drinking tears.'

The previous page shows that Gangalal was going from home to jail. In the autobiography of Narshamsher Rana, who executed the four martyrs, he has made a convincing statement, "As per Gangalal's wish, Gangalal called his wife 'Hashina-Hashina' when he was taking the road to Hali Pafal in Lahiri at around 10 o'clock at night. His wife had given birth to a son only a day or two ago... I sent the 2 boys who had been trained a few days ago to kill them simultaneously by tying them to the bamboo poles buried in the banks of the Bishnumati river and shooting them with a 12-bore gun.

In Mangladevi Singh's book 'Nari Sangharshka Payalaro', the silence after the martyrs were hanged is written, 'Before reaching Pachli, it was seen that people were being hanged from above. I also saw Shukraraj Shastri, that dashing scholar of the Arya Samaj, wearing a dhoti, wearing a thick moustache, wearing round, powerful glasses, with his hair layered, hanging around in the morning atmosphere, which was a bit chilly in the winter of January. Even after death, the earthly body was giving a message - to break the continuation of such tyranny, O surviving brothers! Get up, wake up, show your aliveness, remove the fear from your heart and throw it away.' 

Waking up in dreams, dreams or visions and meditating on the context of martyrdom is probably a deep respect for them. They are an integral part of our knowledge and consciousness, who always smile in the beloved embrace of history.