Professor Purushottam Dahal's novel 'Kalpatra', who has been supporting independent and fair journalism for 27 years, is a dedication to all the good people who are constantly fighting against evil for good.

His main goal in this is human dreams, where everyone's dreams are dreams, but he has expressed those dreams in different forms, terms and meanings. In other words, people from different levels and sections of the Nepali society dreamed how much they dreamed and that  How correctly completed is. 

The writer has given the impression of tragedy in the first page of the novel. 'It was as if a man who looked half-dead had passed away . Let us say with him that some of the women who came to pay their last farewell and tribute were crying to the point of disturbing even the dead and lifeless Ghat . His cries were heard far and wide, but there were none to hear them (p. 1) .' 

After observing the day-to-day happenings in the Nepalese society, he narrates the factors of the people who are oppressed and their unheard voices in a fictional style, 'Hanumanji who shouts and tramples all around is used to hearing such voices and is not paying any attention to them . They have no meaning there and are not found with the cries of people . This is the place where compassion dies (p. 1) .' It is said that when concerned bodies and individuals get used to neglecting the need to perform their roles efficiently, people become frustrated. 

In the novel, the character's mother Shiwanti and father Abhay lost their lives only because of lack and poverty. The character reaches the village office, tells the secretary, 'I had to give my identity papers (p. 12) .' In this way, the character who is only looking for Pachirayapatra arrives at the party and says, 'O character, do you work in my party? Do what I say. Your introduction becomes . No need to worry (p. 21) .'

is not just an identity card of the character that he becomes an eyewitness of the bargaining of the working party and the alliance of the miscreant under the other party to make his son a minister. Finally the evildoer becomes the minister and the evildoer becomes a close associate . 'Personal Assistant (PA) wanted here . I don't depend on others. His own son became necessary (p. 32) .' Ordinary people like characters are robbed under different names. 

Author Dahal has not only exposed the political tendency of Nepal in this novel, but the abuse of power that is carried out by the shell of politics, the hardships common people have to face in their normal life, and various classes, professions and business people who are oppressed in various names, such as: journalists, teachers, students, poor farmers, etc. "In the name of politics, the business of morality, land, gravel, sand,... mafia, the development of alcoholism, the phenomenon of beauty, this is the change... Why is individual-centered ego, ambition, obscenity, lack of conscience, corruption, financial transparency, nepotism, nepotism, nepotism, nepotism expanded in politics? Look at the work and pomp of the miscreant minister? (p. 56) .' 

Many such arguments and dissatisfaction are found in the novel in different forms. Bitter emotions related to the exploitation of girls and teenagers, unemployment and foreign employment are also found in the novel surrounding the political circle. 

It is also tried to show the 'national trend' of taking the suffering, crying, death and sad situation of the poor people as normal . There are many examples of political and administrative involvement in criminal activities and impunity. On the other hand, despair has occupied many parts of the mind in the public mind . 'The character who has seen all these things is about to be disturbed (page 153) . In this, the despair of the character is also a representative voice of children, helpless, elderly, women from different parts of Nepali society.

In this way, from the beginning to the end of the novel, the writer has tried to highlight the comment that the unscrupulous politics is the root of the country's problems and this has become the era of the common Nepalese. On page 173 he asks, 'What is the religion of politics ? State for what? What is the government for? Justice for what? What is the law for? Politics is nothing but the service of the country and people... Why are we leaving religion, those who join politics.'  At the end of the novel,