It has been a long time since poetry began to raise its rebellious voice. In the year 2000, Gopal Prasad Rimal had raised his rebellious voice in the poem "Aman Sapna" and explored his own separate path.

Rimal was perhaps the first to present the idea that poetry should be able to embody lofty thoughts in modern poetry. It must have been difficult for him to walk this new and innovative path of Nepali poetry, which was moving in the traditional direction, in the beginning.

There were various differences of opinion about the classical path and the experimental path of poetry. In recent times, there have been many debates and advocacy on the topic of what to write in poetry and how to write it. Those who debated kept on arguing and those who wrote kept on writing.

In Sanskrit literature, Dandi was explaining poetry by saying that poetry is a phrase with a desired meaning, while in Western literature, Matthew Arnold was saying that poetry is a criticism of life. While Devkota the poet said that one should speak like a bird, the Indian poet Ramchandra Shukla was saying that poetry is the subject that is expressed through human speech for the solution of liberation of the heart.

There were many such ideas that were being followed, which is natural. In any case, many poets made themselves followers on the new path of prose carved by Rimal in Nepali poetry. They put ideas first. They spoke rebellion through poetry. They lit the fire. They adopted this path and advocated for social justice. They played the drums of rebellion. They firmly did not use their pens in favor of equality.

Rima KC has emerged as a trailblazer in recent times. She has been writing poetry since the early seventies and uses poetry as a medium for communicating ideas. Her poetic practice, which seems to be increasingly vocal in favor of the subaltern, seems to have made the voice of resistance visible. In this journey of poetry, she has established herself as a conscious rebel poet by giving space to issues ranging from social justice to women's freedom to social and political distortions and anomalies.

I am trying to draw on the canvas

- the pain of rape

- the pain of exclusion

- the color of discrimination

The light emerging from the sea of ​​tears

I am trying to support the Everest of the earth

One step at a time I am trying to restore the existence of women

. (Face)

Women have been looked down upon in society for centuries. Looked down upon by men. Despised by the male-dominated society. Despised by the state power that this male-dominated society groomed. Sometimes despised in the name of love and affection. Some have sacrificed their existence by falling into the drama of love. Poet KC likes to voice these and similar voices in her poems. Presenting the atrocities and exploitation committed by the male power in one name or another because of being a woman, she also expresses her determination to always remain loyal to the women who have been despised.

Master,

I am that same old lady, sir

I am that untouchable lady

whose house once had a

From the hands of this same Damini

Beating the drum of change and equality

Look at my face, sir

No longer the same color and youth

Can you read the blank letters of oppression and suppression on my face?

Society has been tied to the iron chains of caste discrimination for centuries. The so-called upper caste has been ruling the state for years. Their single-handed rule is still going on in the administrative structure. This government has never allowed the weaker class in the name of Dalit or untouchable to even come to the forefront of society. In the poetry of poet KC, one finds sympathy for this exploited, victimized and forcibly despised class by the state as Dalit.

As soon as those who were said to have revolutionized by carrying the issues of the weak came to power, they forgot the essence of the revolution and the condition of the backward classes was the same, she has waged a noble rebellion through poetry. After the elite class made itself more powerful in the name of revolution, the issue of Dalits and minorities was forgotten. It is found in her poems that the Mahabharata is being continuously played out

Since ancient times,

Draupadi has been trapped in Shakuni's trap

But still,

The turban of the truthful is being worn by modern Yudhishthiras.

She has also raised a voice against the issue that those who cry for justice have only exposed the one-sided issue of justice. Saying that women have always tried to make them weaker by putting them forward in the name of truth or religion, she has indicated that women are not as weak as the standard set by male power.

Poet KC has broadened her poetry collection in terms of thematic diversity. There is a sense that she understands the limits of focusing too much on any one topic. In poetry, KC emphasizes the idea aspect more than the story aspect of poetry. The satirical symbols of rebellion are beautifully combined in the poem.

In KC's poem Bagavatnama, the poems are divided into four subtitles. It seems as if the convenience of the reader to choose and read the poems according to his interest has also been taken into account. Nine poems have been placed under the subtitle Muna Poem. Here the poet has given place to short poems. Although there is a variety of topics within it, most of the themes related to love and love in human life are presented. The mental pain, suffering and emotional emotions experienced because of love in life appear as the subject of the poem here. Here the poet has presented the empty feelings of the mind and brain experienced because of being a lover.