A parrot's lesson cannot protect a parrot from a predator's trap. In the countryside, the grandmother-ba generation tells the folk tale of the parrot and the hunter very well. The Sruti tradition has preserved such folk tales. There is a story, 'The hunter will come, let the trap be laid. Dana Charla. But don't be tempted by it. It killed him.

 'A sadhu feeds his parrot every day. But parrots are not always protected by rote folk tales. Being stuck in the maze becomes his destiny. Politics means the relationship between the ruler and the ruled. The greater the distance between these two, the greater the disparity. In democracy, there is no concept of ruler and ruled.

Elected public representatives are citizens' servants and citizens are fellow travelers. But those who should think of themselves as 'servants' are still in the mindset of 'rulers'. In this case, marginal citizens find themselves on a railway track where a high-speed train is in front of them. There is no option to escape or avoid.

It's time to explore the possibilities. Every hour should be the same quest, where the possibilities are saved. Some have preserved some possibilities. At the ground level, there are people who consider themselves lonely and weak. In such a thought or thought arises from personal reflection and experience. It cannot be forced upon any particular person. It is therefore important that, when one dreams of liberation from the status quo and prepares oneself for struggle.

In Bara's Simraungadh municipality, a month ago, the storm and hailstorm caused the farmers of some wards to suffer. Most of them rented land and cultivated vegetables. But the storm blew away the farmers' dreams. Farmers alone continued to plead for compensation. No reassuring signs were found.

In the end, instead of calling on the leaders, they locked themselves in, brought programs of struggle, put pressure on the local level and promised compensation. At a time when political time disrespect has grown, the struggle of the anonymous farmers has gained an identity. A farmer who has lost everything risks one more loss and succeeds.

Similarly, one of the heritages of Simraungarh is being an archaeological site. Here, when provincial economic politics started to venture under the cover of protection of heritages, the locals had no choice but to protest. He will speak from where he is. The local youth did not see this party or that party, this leader or that leader. They felt that if we do not retaliate, even this remnant will disappear.

It is seen that meaningful results will come out of their intervention. Inaction breeds tyranny, activism keeps democracy ticking. Of course, democracy is run by the majority, but it is the minority fringe communities that give life to democracy. The majority of people use power and power to fulfill their immoral implications. 

Only when the local voice of marginalized citizens is voiced does that voice resonate with solidarity from elsewhere. In every difficult cycle of history, such a voice and thought remains alive, whether it is in the minority or dim, but such thinking, dialogue and struggle become the light of Junkiri in difficult times. The word republic has a sense of grandeur, which builds a society by taking others with them and listening to their opinions.

This is the essence of independence in the fight for the republic. Today on the auspicious occasion of Republic Day, let's think about whether we have become independent or independent, we are not independent (self + subject) but we think we have become independent. Anadhin means chaotic. A disorderly person becomes less of a slave to his desires, more a slave to his passions. The fight of the republic is of two kinds, one against discrimination and the other against its own weaknesses. 

, the existence of the republic in Nepal is in crisis. But since the ability and maturity to deal with the crisis has also increased significantly, it should be believed that the nation will soon find a way to overcome the current crisis. The monopoly of elites in Nepali power politics has been the biggest obstacle preventing the republic from taking root. Currently, identity politics has turned into a ritual. At ground level, his messiahs have become as detestable as priests who refuse to pick flowers without having dakshina. By staging the same stale debating contest of 'King vs. Citizen', RPP-GAN has survived in the urgency of adding iron to its anaemia.

The establishment of communism in Nepal is a mirage. It is the path of liberal democracy that helps to find a silver circle in the Nepalese mood surrounded by the clouds of crisis. The life of a republic is not guaranteed if a ruling party occupies the streets for a few hours. The republic does not survive under the contract of any party or leader. It will continue to vibrate with the small pushes of marginal citizens. The republic avoids becoming a dictatorship due to aftershocks and maintains the character of a democracy.

What was our goal when the republic was achieved? What are the problems facing us in achieving that goal? How can it be diagnosed? Have we taken the right direction to achieve the goal? Are there any errors in it? If so, which is the right way? What amendment or modification is required in the constitution for that? Now is the time to think with an open mind.

The entire chronology of republican history is full of lustful aspirations of gilded chairs. The meaning of the chair is power. Power is brutal and ruthless. If he doesn't eliminate the monsters around him, they will piss him off. Today's leader, administrator, from the moment he sits in such and such a chair, begins to tear down those hopes for which he came there. What I want to say is that, even if it is said that they are participating in party politics for transformation, the inter-story within the parties is that they marginalize and weaken each other. This is the root cause of the domestic quarrels of all the parties, big and small. That is, the internal democracy within the parties has been limited.

Administration, justice, party politics, civil society all turned into a farce. In the street performances of the religious festival, frenzy is reflected more than reverence. Political events are no longer celebrations of the common people's faith, but are now limited to cheering crowds. When the Auditor General or abuse of authority investigation is perceived as a form of fraud, it raises many questions. Amidst the triumph of the Republic, the people of the country have been surrounded by a harmless silence. Perhaps, a new creative explosion can emerge from within that silence. May the silence last long.

Now fear is seen as true, this understanding is prevalent. To quote one of Nida Fazli's famous quotes with a simple twist: 'Har khabar me hoti hai, ten-twenty khabaren, jis khabar ko chenha ho nai baar chenha. For example, former President Bidyadevi Bhandari is active in UML politics and it is expressed from a foreign land. Forgetting the responsibility of being a good citizen, Gyanendra Shah prefers to indulge in the sap-ladder game of lunch-dinner. Many fears come true.

Truth is no longer determined by struggle and society, but by the market. Therefore, the value of the individual, society, struggle etc. has been determined. As far as the situation goes, whether you like it or not, the market will set your price. And here everything should be forgotten. History, struggle, intelligence – everything. This bazaar is so tempting that you dive into the swimming pool of the bazaar. You remain a 'commodity' or a buyer of a commodity. Hindi poet Badrinarayan's 'Bazaar song' is also relevant for us - 'Jo koi bazaar mein aayega four paisa mein bikaegaga, par do hi paisa payega do to Dalal le jagaga, chahe koi ho hum, aap ya Kabir. An intellectual, a writer, a fakir will be sold in all four but only two will get money, yes, those who will be sold properly will get ten instead of two.' 

The liberal environment of the republic has become a fertile environment to increase the crowd in such markets. There are few who want to live a history of resistance, opposition and struggle, trying to stand relentlessly against the environment that tries to keep them away from the world of 'knowledge' and 'power'.

A democratic republic is not a tradition, nor is it a superstition. As questions arise in this arrangement, Ahrnish continues to arise. In fact, it is in the interplay of question and answer that democracy gets its vitality and creativity, and in this way democracy also ensures the continuity of its relevance.

experts say that the inherent 'creative destructiveness' finds its expression in this process of seeking answers to questions that constantly arise in terms of unbroken dynamics. That is why democracy starts to suffocate when such questions are less likely to be raised or are not preferred to be answered. The common people do not prefer political priesthood.

Marginal citizens are not looking for a messiah. No incarnate male above the question is desired. The ashes of the disintegrated monarchy are not ready to be covered for any miracle. The people are not believing the various eloquence and clever staging of the three-cornered Tandava with palanquins.

Seemant who dreamed of rising to a new level of equality  Citizens expect new interconnections. Multi-partyism alone cannot guarantee plurality, diversity and ultimately the democracy of the people. To reconcile this gap, it is not only by criticizing this or that party or disliking this or that character. Footsteps make Goretto, that is the real question. 

There is a saying in Madhesh, when someone has a bad time in the village, he goes to court. But even worse is the sign of bad times to fall into the circle of leaders. It is not enough to say that this is the custom here. This is the greatest obscene accident of truth of our time, which cannot be recorded in contemporary history. What is learned is more important than what is gained and lost. A lesson to be noted is that although the cel roti in the picture is attractive to look at, it does not satisfy the appetite. In the same way, the photo of Maharyali on the Republic Day does not put a smile on the back. The republican system is not a silent compass connecting the point of departure and the destination. It is a dream, relationship and contact with the earth. If its quantity decreases, the republic will not become alive.