Ilam, which carries the legacy of its ancestors like Saints Gyandil Das, Rahar Singh Rai, Mahananda Sapkota, etc., has recently witnessed significant poetic works.

From the new generation to the old generation, people are immersed in poetry. Poetry is being created in a thrilling manner all over the country. Creation generates debate. Some thinkers are calling today's time the golden age of poetry. Some are raising questions about the quality of poetry. However, the creation of poetry is proof that society is alive.

Poet Kavita Rai Gaunle's poem 'Sun at the Gate' has presented further proof that society is still alive. Poetry is such a fabric that works to connect broken hearts. Perhaps for this reason, the form of poetry becomes a rhyme, a mantra and lives in collectivity.

Kavita lives at the border gate of Ilam, Pashupatinagar, in the far eastern border district, i.e. the border gate of two countries, and is also working as a literary ambassador in Nepal, Darjeeling, Sikkim and other places.

The poet, who has been practicing poetry continuously since the fifties, seems to have matured in his poetry. Especially simple but communicable poetry has the ability to attract readers.

Like the Hindi proverb ‘Der se aye, durust aye’, the poems of the poet Gaunle have emerged powerfully. Writing calm, simple poetry beyond the hustle and bustle of progressivism and the hoarse voice of identity is possible only through long practice. As Haruki Murakami said, his poems are deep rivers that flow peacefully. Does the poet’s environment and surroundings affect the poetry? The dew that shimmers on the tea gardens of Ilam, the occasional fog, etc. made the poet a calm philosopher. For example, in the top poem ‘Fatakma Gham’, the poet stands on the border and thinks. Which country is this sun from? Why would it happen when its foot is moved here or there? Why would a person, like the sun, be confused? Like –

Whenever the sun is confused

If you want to come,

You will definitely be confused

That

History has drawn

On this border

Where am I standing?

Feminism is not a new thing in Nepali literature. Feminist works are being written in abundance in contemporary literature. Feminism has an intrusive presence in various genres of literature. This is definitely not the case with Nini. A glimmer of feminism is also found in the poems of the village poet. The poem ‘Amako Seemanta Dukha’ emphasizes the existence of women. The poem, written in beautiful craft, opposes the monotonous patriarchy.

Stuck in the chest like a mountain

One by one, the grains are falling from the lungs of the grandson

gradually

Is that chest the mother's husband's?

(Mother's marginal sorrow)

Another poem in the collection, 'O Himal', also talks about women's equality and coexistence. The poet is concerned about the discrimination against women in the social structure. The poet believes that society will be beautiful with equality and harmony.

Thousands of poets have written countless poems on love for centuries. But why does each poem seem new? Does it sound different? The individuality of the poet makes the poem unique. The poet's feelings and expressions make it unique.

In the damp heart

When the rain falls in Asar

If you get angry

With a moment of emptiness

I am cursed

Because today I want to suffer your curse.

(Curse)

The collection of poems ‘Fatakma Gham’ also contains readable love poems. Some poems are even brilliant in terms of thought. ‘Lajjavati Jhar’ is a short but excellent poem. The poet’s skill in choosing and presenting images is evident in this poem. Reading Gaulale’s poems gives the impression that a complete poem does not require lengthy lectures and a pile of words. Most of his poems are short but complete. Knowing how to use words correctly is probably an art. The love poem titled ‘Samjhana’ is a beautiful example of that.

The poet's aesthetic awareness is also important in poetry. In contemporary poetry, cultural myths are being used in accordance with the face of Nepali society. This has destroyed the unitary form of traditional Nepali poetry. It is time for old standards to be broken. The once adventurous Columbus myths have now been transformed into villains. The use of the image of someone's physical weakness has become inappropriate. Poet Gaunle has also used Kirati myths in the poem 'Sumnima Sapana'. Considering herself as the image of the Kirati goddess Sumnima, she asks her lover whether she has the ability to become a Paruhang (Kirati god).

Every poet has his own favorite image. Poet Gaunle's favorite image seems to be stone. She has created excellent poems by making stone into an image. Mirrors and glass also seem to be her favorite images. His specialty is to use ordinary and subtle images of our periphery in his poetry rather than the heavy and unheard of Western images used by the old poets. The poem titled ‘Bhitta’ is a beautiful poem using ordinary images. The poet’s depth of feeling, intensity of sensation and appropriate use of images make the words come alive. And that living word becomes poetry. It is said that

is the essence of poetry. The poet is free to choose all these essences. Is art important or thought? It also started to sound ancient and cliché. So, what is life? What is poetry? It is said that it has been defined more than life. Politics in poetry or the politics of poetry? It has become a subject of debate. Poet Gaunle’s poems do not carry the slogans or placards of contemporary politics. His poems have not fiercely protested against discrimination and inequality. The specialty of his poetry is to give a polite and logical response. The poet Gaunle's poetry does not require much explanation. The specialty of his poetry is to give the reader a divine feeling after reading the poem.

For those who are used to reading long poems, 'Sun at the Gate' may seem inappropriate to those who are looking for a volcano of thought in poetry. But in times of crisis, when images of fire, ash, violence, counter-violence, hatred, hypocrisy etc. are bothering them, 'Sun at the Gate' will definitely become a poetic balm.