When democracy started to be translated into 'gang', it was estimated that there would be a push from some angle. When the people-empowering democracy established by nearly a century of struggle began to falter instead of being institutionalized, it began to look inevitable that it would crash.

Those who tell the political future by looking at the hands rather than by looking at the faces of the common people started to be effective in the top system, then the comment was heard that one day the ash farmers are sure to be strengthened. The upheaval did not happen overnight. Although the storm did not come in full swing, its premonitions were still out. Satta became infatuated and the bystanders kept whispering that the omen was an abundance song.  It is easy to cry that the

is broken, destroyed, ruined. Complaining is easy. Shouting in the street is simple. Expressing outrage on social media is also not difficult. It is not difficult to provoke others. But finding ways to improve is not easy.

corrections require time. Improvement requires a process. It requires commitment and vigilance to the method. This is the root of many sorrows and problems of young people. Therefore, how much Nepal will have to pay for the conflict has not yet been properly estimated. Values ​​related to justice, rights, meaningful participation, transparency, accountability, process and dialogue are once again in Chepuwa. 

A folk tale is prevalent in the village. A young man puts a night light in his ring and tries to shine a flickering light in his dark room. But the light in the room does not last. Right now young people are looking for the light in the room with good intentions. There is no question about their efforts and commitment. But there is definitely concern that destiny will not be like the characters of those folktales. It has become a wet experience. It is necessary to review it. 

There are many reasons to be dissatisfied with the current political leadership. It is being discussed a lot. A lion is relevant in this context – 'Yeh Phool Muje Koi Virasat Mein Mile Hain, Tumane Mera Kanto Bhara Beda Nahi Dekha.' Leaders who are criticized today have contributed to democracy in the past. The journey to the Federal Republic was not easy. History is cruel, it is cruel. No matter how much every ruler writes praises when he is in power, history records the black and white image.

This matter is also intertwined with the destiny of every revolutionary. In terms of strengthening the people, they should be evaluated as a whole based on how far they have gone and where they have failed. Values, methods and moral aspects are strengthened in democratic politics. Voices of indignation against the party or party leaders who have fought for a long time for multi-party democracy have become louder, the challenge of having to replace them is also seriously increasing. Why did this happen?

The young people are calling not only the old-new party and the leadership line, but also the workers for self-reflection and sacrifice. While 'Uttar Dalpati Charitam' is written, activist charitam should also be discussed. It not only exposes the

changing character of party leaders, but also draws the role of party members, benefactors, even silent allies. Despite what was written in the manifesto of these parties, their gangs had become strongholds of the right wing. Dragging is not too difficult to understand now. When the leaders are shouting that the country has sunk, what the parties have done and where it needs to be corrected should also be discussed. Because, our democracy does not envisage partylessness. We are under pressure to brainstorm a new version of democracy. Not just by changing characters and parties. 

The public is constantly worried about the uncertainty of the future. The reason for this is the endorsement of violence in the name of political struggle and physical attacks in the name of revenge. Residents as far away as the countryside are terrified. The bardi-clad ones are even more alarmed. Some are reluctant to share their thoughts. There is concern about who will be attacked when and where. Democracy can never end like this. Spreading fear only gives hope to democracy. 

Democracy is not something concrete and abstract. It speaks through movement, character, and face and conveys a sense of existence. For peaceful change there must be harmony between characters, processes and outcomes. Seeks balance between means and ends. Responsibility and duty go hand in hand. Our democracy has become limited to paper documents. In fact, our problems are inherent. The characters who steered the boat of the constitution could not properly assimilate the essence of the methodology and process. Every field requires the virtue of private life. 

Neither the judges will suddenly shine like gold by setting fire to the Supreme Court, nor will neo-Karmacharitantra be revealed by setting fire to the Singha Durbar. There is no point in eliminating the gaps, omissions, and inaction seen in Tantra. To improve, political leadership needs moral strength and strong determination to show support. 

is not a character, but a tendency to want to transform in a peaceful way. After the change of 046 and 063 this victory was said by all. Because, the people's descendants were leading the struggle. The then leadership was dialogue-oriented. He also listened to other parties. In the new environment, no one was retaliated against. Favorable to the politics of open competition. Nepali democracy was thought to be built on the foundation of tolerance, harmony and dialogue. When this fundamental aspect began to decline, democracy became a tyranny. A characteristic of

violence-based politics is that it presents the emerging or underground leadership as a single character with unlimited power to make anything possible. Its agendas are not transparent, it wants manipulation at will. It gives the questioner a pang of vengeance. The motives of those involved are questionable. He thinks that his dreams have been fulfilled in a dictatorial style. Why did it work? Don't want to answer it. It wants to keep all sides at bay. It is hasty to punish others but wants to be free. 

The outrage did not spill over into the streets. After the mass movements of the past, the old forces changed themselves in the newly developed situation. Panchas who spoke of independence opened the party. Even though the constitutional monarchy was mentioned in the manifesto, he took the oath of the republican constitution. For the parties now to ignore the pressure of a fresh start within themselves is to dare to trample the dreams of the youth in search of a new era.

Politicians, surrounded by a small and narrow group, are not yet in favor of a massive renunciation. This is to turn away from the promises of air-winged democracy to the people in the past and to smear oneself in the face. Those who don't listen to the footsteps of time end up in oblivion. The speed of change brings many parties to the line of Praja Parishad. 

Those who don't listen to the youth are doomed to the wrath of the youth. What is the demand of the youth that is not possible, not constitutional. Young people have come out of the door of the house and are saying - let's accept at least this much. Nava Yuva Jagran is the 'background music' of Nepal's democracy. Its greatest achievement is that it has jolted a kind of inertia. Our power and awareness can make democracy smooth.

'Itne vale nahi ban jana saathi, Jitne vale hua karte hain circus ke haathi' Words by Viren Dangwal. Youths can be criticized. But, you can't stop loving them. The way to fall in love with them is to critically develop their work, speech and charisma. Abstinence with them brings in you dullness and hardness. By trying to see Nepal from the point of view of ordinary people, the relevance of federalism, inclusiveness and harmony is understood. 

The group that wanted to destroy the shrine of Nepali democracy - Koirala Niwas, Ganeman Bhawan or Kisunji Ashram - says what was their intention? Was it just extreme resentment towards the present? Why would the statues installed in the east or the symbolic complexes of political struggle be vandalized? How did the events of the same trend happen in different parts? How to believe that this idolatrous character is the organic character of young people?

The movement of the year 007, 036 or 046 was like this, which influenced, guided many generations of Nepal and is still doing so today. As Nepal is today, all these people's struggles have contributed immensely to it. The people's movement of 063 and the subsequent supplementary movements left an indelible mark on Nepali society, politics and government, which can never be erased or dimmed.