When Every Knee Shall Bow: Personal Experiences

Two personal encounters from Nepal reveal how God prepares hearts in unexpected ways; from villagers seeking refuge during a rumored world’s end, to an educated landlord desiring Christian faith for his children’s moral foundation.

“As I live, says the Lord, every knee shall bow to me, and every tongue shall confess to God.” – Romans 14:11 (ESV)

---

The words from Romans echo through my mind as I reflect on two profound encounters that shaped my understanding of how God works in the most unexpected ways. These stories from Nepal remind me that faith often emerges in the most surprising circumstances, and that the Lord’s promise that, every knee shall bow,unfolds in ways we could never imagine.

The Day the World Was Supposed to End

It was July 1994, and I was walking home from school when I heard it, a commotion so loud it reached me from hundreds of meters away. The sound sent chills down my spine, and my heart began to race.

You see, our family had been living under a cloud of tension. My mother had recently found faith in Jesus Christ, and the community leaders had issued us an ultimatum: make her abandon her faith, or face the consequences. We were considered untouchable and most of our neighbours had already begun avoiding us. Social boycott was a very real threat.

As I approached our home, my mind raced with terrible possibilities. Had they hurt my family? Had something terrible happened? But as I drew closer, something unexpected happened. The sounds I was hearing weren’t cries of anger or violence—, hey were sounds of joy.

When I finally reached our house, I couldn’t believe my eyes. Dozens of people filled our compound, celebrating, singing, chatting, and even playing cards. Everyone seemed happy, almost festive.

Later, I learned the remarkable truth. A rumour had spread through the village that the world would end that day. The villagers had misunderstood news reports about the Shoemaker-Levy 9 comet collision with Jupiter, thinking it meant the end of the world. In their fear, they remembered that we were Christians, and they believed Jesus could save them.

So they came to us.

When the predicted time passed and nothing catastrophic happened, they began celebrating. Many confessed they had always wanted to convert to Christianity but were held back by social and cultural constraints. In that moment of perceived crisis, those barriers had temporarily dissolved.

That day, I witnessed something powerful: when people face their mortality, their hearts often turn toward the truth they’ve been suppressing. I wondered then—and still wonder now—how many people around us are ready to accept Christ but are held back by fear of social consequences?

The Educated Seeker

Years later, before the devastating earthquake that shook Nepal, I was renting a flat in Kusunti. My landlord was a remarkable man, a Brahmin with impressive credentials. He held a Master’s in Science, an MBA, and a Bachelor’s in Law. He worked as an associate professor, a registered finance auditor, and practised as an advocate. Despite his achievements, he was a quiet man who rarely spoke to anyone.

One evening, he surprised me by coming to my room with a question that would lead to months of conversation.

“Is it possible to accept Christianity without leaving Hinduism?” he asked.

I was curious about what prompted this question, so I asked him why he was thinking about this.

His answer revealed a father’s heart: “My sons are growing up, and I fear I won’t be able to raise them the way I want to. I’m afraid they might fall into bad company, that they might love the world so much they stop doing good. I want them to be good to their family, society, and country. I want them to have good friends.”

He paused, then continued: “I’ve observed that Christians are good people. I want to be Christian so my children will learn good values, but I don’t want to have to leave Hinduism completely.”

We talked for hours that evening. I explained what it truly means to be a Christian—the complete transformation, the exclusive relationship with Christ, the call to follow Him above all else. At the end of our conversation, he simply sighed and said, “That’s fine.”

Though he understood the cost, our conversations about Jesus continued. While he hasn’t yet made the decision to follow Christ, I continue to hope and pray that he will one day.

When we eventually moved out, he made an interesting request: he asked us to recommend a Christian tenant to replace us. “I can totally trust Christians,” he said—words that revealed how deeply the witness of Christian character had impacted him.

The Harvest is Ready

These two experiences taught me something profound about evangelism in Nepal and beyond. Countless people around us recognise the truth and goodness they see in Christian lives. They may be held back by cultural expectations, social pressure, or the cost of conversion, but their hearts are already being prepared.

The villagers who came to our home that July day in 1994 weren’t just running from fear—they were running toward the hope they had observed in our family, despite the persecution we faced. My landlord wasn’t just impressed by Christian character—he trusted it above all else and wanted it for his children.

Both stories remind me that our responsibility as believers extends beyond proclamation to demonstration. We must live in such a way that others see the reality of Christ in us. We must pray for those who are watching, waiting, and wanting to believe but feel trapped by circumstances beyond their control.

As Romans 14:11 promises, there will come a day when every knee shall bow and every tongue shall confess to God. But until that day, we have the privilege of being part of God’s preparation work in human hearts. We may not always see the immediate fruit, but we can trust that He is working—sometimes in the most unexpected ways, at the most surprising times.

The harvest truly is ready. The question is: are we prepared to be faithful witnesses, patient prayers, and living testimonies of the hope that is within us?

May we never underestimate the power of a life lived for Christ, and may we always be ready to give an account for the hope we carry, whether in times of crisis or in quiet conversations that change everything.

Disillusioned dread deepens the delights

On the maiden research flights

as the myriads of emotions appear and disappear on the screen lights

disillusioned dread deepens the delights!

…….

Cold evening seems to be on hold

As the professor wishes to countenance bold

Calm and cautiousness creep with the cold!

…….

Deadlines dazzle the clock

As the shepherd carefully tends the flock

Bizzare buoyancy bars writer’s block!

…….

The ghost of APA chills the spine

As the darkened heart nonchalantly starts to shine

Mistified methodology marvels heart of mine!

तेरो मैले के खाइदेको छु?

ऊ एकछिन त्यत्तिकै उभिइरह्यो र शान्त भएर भन्यो, “ओए, तेरो मैले के खाइदेको छु र तँ मलाई त्यसरी गाली गर्छस्?” म नुहाउन भित्र पसेँ, नुहाउने क्रममा म सोचमग्न भएँ, साँच्चै मैले किन त्यसरी गाली गरेँ? साँच्चै उसले मेरो के खाइदिएको छ?

हुने बिरुवाको चिल्लो पात भनेझैँ राज कुमार सानैदेखि कर्मशील केटो थियो। पिताले दुबै अर्धाङ्गिनीहरूको निम्ति एउटै आँगन हुनेगरी दुई घर बनाइदिएका थिए। ऊ कान्छीपट्टिको जेठो पुत्र थियो। उमेरले म ऊभन्दा केही जेठो भए पनि ऊ मेरो अनन्य मित्र थियो। आरुबोटे मा.वि. पढ्दा सँगै विद्यालय जाने अनि सँगै फर्कने गर्थ्यौँ। पछि एस्.एल्.सी. परीक्षा सकेपछि म उच्च शिक्षाको निम्ति उर्लाबारी क्याम्पसमा आएँ। दुई वर्षपछि ऊ पनि उर्लाबारी क्याम्पसमा नै आयो।

किताब पढ्न पाइन्छ भनेर म मंगलबारेको एउटा पुस्तक पसल सञ्चालकको घरमा छोराछोरीलाई पढाउने, घरायसी सानातिना कामहरू गरिदिने हिसाबले बसेको थिएँ। त्यसै बखत ऊ पनि नजिकैको एउटा घरमा कोठा भाडामा लिएर बस्यो। केही समयपछि हामी दुबै जना मिलेर बस्ने भयौँ।

सानैदेखि समझदार र विवेकशील थियो। सामान्य व्यवहारिक कुराहरू मैले धेरै नै सिकेको छु उससँग। मानिसको अगाडि हाफ्-प्यान्ट नलगाउनू, गर्मी भएपनि मानिसका अगाडि सर्टका टाँक खोलेर नबस्नू, हाल आफूले कत्ति न उपलब्धि गरे जसरी विगतका कुराहरूलाई कथा नबनाउनू, बिना कारण ठूलो स्वरले नचिच्याउनू, पैसाको सदुपयोग गर्नु, पढ्नु छ भन्दैमा पढाइ बाहेक अरू कुरामा ध्यान नदिने बानी नबसाल्नू आदि उससँग मैले सिकेका केही व्यवहारिक कुराहरू हुन्।

उसले शिक्षाको महत्त्व बुझेको थियो, ऊ फगत किताबी किरो मात्र थिएन। पढ्दा पढ्दै कहिले मार्केटिङ गर्न जान्थ्यो, कहिले केको तालिम भन्दै जान्थ्यो त कहिले केको।

ऊ हरेक हिसाबले मभन्दा बुद्धिमान् थियो, तर म भने उसलाई नै सुधार्ने धुनमा हुन्थेँ। बिना कारण ठूलो स्वरले गाली गर्ने, झर्कने अनि उसका विचारको कदर नगर्ने कामहरू गरेर म आफू सिनियर भएको फाइदा उठाउने गर्थेँ। म यो किन गर्थेँ मलाई नै थाहा थिएन, सुधार्न भनौँ भने ऊ मभन्दा असलै थियो। रिसाउनु पर्ने त्यस्ता कारणहरू पनि थिएनन्।

उसलाई करेन्ट भनेको कस्तो हुन्छ भन्ने थाहा थिएन, त्यसैले करेन्ट लाग्छ भन्दा उसलाई त्यति विश्वास लाग्दैनथ्यो। एकदिन मेरो भाँडा माझ्ने पालो परेको थियो, भाँडा माझ्ने बेलामा बत्ति अन गर्न खोज्दा मलाई करेन्ट लाग्यो। मलाई लाग्यो उसलाई करेन्टको अनुभव गराउने यो राम्रो मौका हो। त्यसैले नजिकैबाट एउटा लौरो टिपेर बत्ति अफ गरेँ, अनि उसलाई अन गर्न बोलाएँ। ऊ सरासर आयो, अन गर्‍यो अनि आत्था सर्पले टोक्यो भनेर उफ्रियो। उसले करेन्ट लागेको पत्तै पाएन। अहिले सम्झँदा पनि आङ जिरिङ्ग हुन्छ, उसलाई केही भइदिएको भए?

हामी मंगलबारे, आइतबारे गर्दै उर्लाबारीमा कोठा भाडामा लिएर बस्न थाल्यौँ। म नुहाउन भनी बाथरूममा छिरेँ, उसलाई साबुन र टाबेल मागेँ। ओए, टाबेल र साबुन दे त। उसले पनि आनाकानी नगरी ल्यायो, मैले उसलाई ढिलो गरेको कारण गालीँ गरेँ। ऊ एकछिन त्यत्तिकै उभिइरह्यो र शान्त भएर भन्यो, “ओए, तेरो मैले के खाइदेको छु र तँ मलाई त्यसरी गाली गर्छस्?” म नुहाउन भित्र पसेँ, नुहाउने क्रममा म सोचमग्न भएँ, साँच्चै मैले किन त्यसरी गाली गरेँ? साँच्चै उसले मेरो के खाइदिएको छ?

उसलाई सुधार्ने धुनमा बसेको म त्यसपछि आफैँ सुध्रिएँ।

आजभोलि ऊ एक सफल व्यवसायीको रूपमा चन्द्रगढीमा सफल जीवनयापन गरिरहेको छ।

अहिले पनि जब म कसैसँग बिना कारण रिसाउन थाल्छु, अझ पनि कानमा उसकै आवाज गुन्जिन्छ “तेरो मैले के खाइदेको छु?”

मेरो टोल

लुभु, बिसन्डोल

दिनभर सुनसान मेरो टोल
साँझ पर्दै जाँदा बल्ने बत्तीहरूसँगै ब्युँझन्छ
बत्तीहरूमार्फत् कोठाभित्रका कथा र व्यथाहरू व्यक्त गर्दै
अलिअलि कालो पोतिएको रातमा बत्तीहरूमार्फत्
हल्का उज्यालो छर्दै दिनभरीका तनावहरू रित्याउन खोज्छ

ठूलो महलको भव्यता र सानो झुपडीको सुन्दरता
दुवै एउटै देखिन्छन् रातमा
फरक यति मात्र छ
महलका बाहिरी बत्तीहरू दृष्टिमा पर्छन्
झुपडीका बाहिरी र भित्री दुवै बत्तीहरू छर्लङ्ग छन्
सायद तिनले झल्काउँछन् महलका लुकेका व्यथा
र झुपडीका प्रकटित कथाहरू

बाहिर बलेको बत्तीले भित्रको अन्धकारलाई हटाउने भए
बत्तीहरूको बजारले गुगललाई जित्ने थियो
बत्तीहरूको कलात्मकताले भित्री कुरुपता छोप्ने भए
बत्तीहरूको सेयरले एलन मस्कको स्पेस एक्सलाई पछार्ने थियो

एकनास बलिरहने शान्त बत्तीभित्र
अशान्त मन र परिवार छटपटीको सिरानी लगाएर अनिद्राको काखमा पल्टेको पो छ कि
धिपधिप गरेर हरदम चम्किरहने बत्तीभित्र
शान्त तथा नीरस सुस्केराहरू उज्यालोको पर्खाइमा पो छन् कि

दिनभर चकमन्न लाग्ने मेरो टोल
साँझसँगै अनेकौँ कथाहरू भन्न थाल्छ
कथाहरू सुन्न म मेरो झ्यालबाट हेर्दै कान थापिरहन्छु
सायद कोही मेरो झ्यालतिर हेरेर मेरो कथा पढ्ने कोसिस पो गर्दै छ कि!

Transitioning from a Teacher to a Teacher Trainer: a reflective memoir

I decided to be a language teacher because I did not have good experience as a learner. My English language teachers taught English in the Nepali Language. I could hardly give my introduction in English after six years of language study. My teaching career began while I was still a university student. I did not have any teacher training when I began teaching. I tried different approaches to language teaching from some of the famous ELT blogs and websites. The result was good; my students passed examinations with flying colours. Many of them are university students in the USA, the UK and other English-speaking countries and some are working in those countries.

It was gratifying to see my students doing well as I expected. But, it was not what I wanted. Of course, my school along with some other reputed schools in the city was doing well. However, the schools in remote villages were in need of qualified teachers.
I started asking some questions to myself: ‘What if I help these schools as well?’ I thought of teaching in those schools as a volunteer. But, that would not be sustainable.
‘What about training teachers? Or What about finding some organisations that are working in this field?’ There were a couple of organisations that were training teachers. The Ministry of Education was also training teachers across the country, but the result was not satisfactory. British Council was also training English Language Teachers on a small scale back then and other organisations were training teachers sparsely with the vision to transform the schools. That was not what I was searching for; I wanted to reach out to the teachers far from cities. I wanted to reach remote villages where they don’t have internet facilities and don’t have enough resources. The desire to encourage the teachers and tell them that they are capable of making a difference, even if they don’t have computers and the internet, strongly inspired me. I wanted to make sure the students get qualified teachers and they would not have to regret later about their education in retrospection.

In 2012, I joined a training organisation that was specialised in training teachers in remote districts. In this way, I delved into this job straight from a school without any training experience, but I did have enthusiasm and dream to change the way the English Language is taught in Nepal.

The training centre was completely new for me. I was introduced to many educational buzzwords and jargon for the first time. After lots of meetings and planning, I got a chance to train a group of English Language Teachers in a remote district.
No experience, no ideas and no confidence! I began the training in a small room full of teachers. Waiting patiently! No noise! Lots of expectations! What could I do? I was a teacher like them a few days ago and I am here to train them! How is it possible? I realised what it meant to be a teacher trainer. How challenging it is! How rewarding it is!
Five years earlier I set out to change the ELT world in Nepal with many hopes, expectations and passion; and I now sit on my chair to write a short reflection! Did I really do anything to change the ELT world in Nepal? Did I raise hope? Did I achieve my aim?

The answer is both yes and no. After a half-decade, I realised that changing someone’s mindset is not a piece of cake. Convincing someone to change their teaching behaviour is not as easy as I imagined. I have spent half of my time in convincing them, a quarter of my time in teaching them English and only a quarter giving them skills, knowledge and attitude that are required as English Language Teachers.

जिन्दगीको ब्याक गियर

एकातिर कसैको जिन्दगी हरेक हिसाबले ब्याक गियरमा हिँडिरहेको छ भने अर्कोतिर जिन्दगीको ब्याक गियरले काम नगरेर अगाडि मात्र बढ्न खोज्नेहरूको सङ्ख्या दिनानुदिन बढी रहेको छ। ब्याक गियर कामै नलाग्ने भएका मानिसहरूले आफ्ना अगाडि आउने मानिसहरूलाई हुनसम्मको सास्ती दिन्छन्।

गाडीले त्यतिका कापीहरूको बोझ पो थाम्‍ने हो कि होइन! नुवाकोटका ६ ओटा विद्यालयमा अध्ययन गर्ने ९ सय ५४ जना विद्यार्थीहरूलाई वितरण गर्नको निम्ति फोर्ड रेन्जरमा लोड गरेका अभ्यास पुस्तिकाले पूर्ण रूपमा हावा भरेर ठिक्क पारेको गाडीको चारै टायरहरूको चुरीफुरीमा धावा बोलेपछि नर दाइले टम्म हुने गरी हावा भरे पनि म भने विश्व‍स्त थिइनँ। अर्को गाडीमा सामान ओसार्ने बन्दोवस्त गर्ने कि त्यही गाडीमा सामान लाने भन्ने कुराको अलमलले शनिबार बेलुकाको चिसोलाई जित्ने चुनौति पेश गरिसकेको थियो। जे पर्ला भनेर त्यही गाडीमा गल्छीको बाटोबाट बिस्तारै जाने कुरामा सहमति भयो।

विदुरसम्म गाडीले तीन ज्यानलाई आरामसँग पुर्‍यायो। त्यही दिन पुग्नुपर्ने विद्यालयको निम्ति केही अभ्यास पुस्तिकाहरू राखेर बाँकी सामानलाई रोयल इन होटलको पार्किङ् ग्यारेजमा राखेर हतारहतार लागियो। गन्तव्य थियो सूर्यगढी गाउँ पालिका वडा नं. ३ बागेश्वरीमा अवस्थित जागृति ज्वाला आधारभूत विद्यालय। विद्यालय पुगुञ्जेलसम्म साथ दिएको गाडीले विद्यालय मास्तिरबाट गएको बाटोमा पुगेपछि भने पछाडि सर्नै मानेन। नर दाइले पार्किङ गर्नको निम्ति गाडीलाई ब्याक गिएरमा लगाए पनि गाडी भने अगाडि मात्रै बढ्ने भो। अब, पर्‍यो फसाद! बिचबाटोमा गाडी राख्ने कुरा पनि भएन, ठाउँमा पार्किङ गरौँ भने ब्याक गियरले ठाउँ छाडिसकेछ। पछि गाडीलाई फर्काउनको निम्ति धेरै प्रयास गरेर टाढा दोबाटोमा पुर्‍याएर नर दाइले गाडीलाई ठाउँमा ल्याइपुर्‍याउनुभयो।

विद्यालयमा पुगेपछि थाहा भो, विद्यालय त ब्याक गियरमा लागि सकेको रहेछ। कुनै समय सयको हाराहारीमा विद्यार्थी रहेका विद्यालयमा जम्मा १७ जना मात्र विद्यार्थी रहेछन्। अनिवार्य अवकाशको सङ्‌घारमा पुग्नुभएका प्र.अ. को भनाइमा कोरोनाको कारण विद्यालय बन्द भएको बेला छिमेकी विद्यालयले सबै विद्यालय फकाएर लगेको रे। कोरोनाको समयमा अर्का विद्यालयका विद्यार्थीहरूलाई आफ्नो विद्यालयमा तान्नको निम्ति परिश्रम गर्ने उक्त विद्यालयका शिक्षक र प्र.अ.हरूप्रति उहाँको गुनासो रहेछ। “ती विद्यार्थीहरूलाई विद्यालयमा नै रोक्न वा अन्य विद्यालयका विद्यार्थीहरूलाई आफ्नो विद्यालयमा तान्नको निम्ति परिश्रम त तपाईंले पनि त गर्न सक्नुहुन्थ्यो नि!”, घाँटीबाट फुत्कनै लागेको वाक्यलाई घुटुक्क निलेर, आफ्ना दोषहरू सबै अरूलाई थोपार्ने र आफू बाहेक सारा संसार दोषी देख्ने नेपाली परम्परालाई कायम नै राख्नको निम्ति उहाँले गर्नुभएको कार्यका अगाडि निरीह खडा थियौँ, निराजन सर र म।

फर्कने बेलामा गाडीको ब्याक गियर नलाग्ने समस्या भने जिउँका तिउँ थियो। एउटा मात्र गाडी अटाउँने बाटोमा अर्को गाडीलाई साइड दिनलाई गाडी पछाडि सार्नै नमिल्ने भएकोले परैदेखि हर्न बजाउँदै यात्रा सुरु भयो। सानो बाटो कटेपछि अब समस्या टर्‍यो भन्दै खुसी मनाइरहेको बेला अगाडि आइपुग्यो एउटा बस। हाम्रो गाडीलाई पछाडि सारे मात्र दुई गाडी पास हुने गरी ठाउँ मिल्थ्यो। केही बेर यताउता गरेपछि गाडीमा सवार केही व्यक्तिहरूसँग मिलेर हाम्रो गाडीलाई थोरै पछाडि सार्न सफल भयौँ। विदुरमा आएर गियर बनाएपछि गाडीको समस्या त हल भयो, तर मनमा ब्याक गियर लागेर विद्यार्थीहरूको सङ्ख्या दुई हातका औँलामा गन्न पुग्ने भएका विद्यालयहरू, जीवनका उतार चढावले थिचिएर आफ्नो पेशालाई घृणा गर्न थालेका शिक्षकहरू र अनिवार्य अवकाश नसकिँदै निराश भएर अवकाश लिन हतारिएका शिक्षकहरूको चित्र मानसपटलमा घुम्न थाल्यो।

एकातिर कसैको जिन्दगी हरेक हिसाबले ब्याक गियरमा हिँडिरहेको छ भने अर्कोतिर जिन्दगीको ब्याक गियरले काम नगरेर अगाडि मात्र बढ्न खोज्नेहरूको सङ्ख्या दिनानुदिन बढी रहेको छ। ब्याक गियर कामै नलाग्ने भएका मानिसहरूले आफ्ना अगाडि आउने मानिसहरूलाई हुनसम्मको सास्ती दिन्छन्। आफू पछाडि सर्न र पर्न नजान्ने, तिनीहरूलाई बाटो दिनको निम्ति हमेसा अरू नै पछाडि सरिदिनु पर्ने बिडम्बना सामान्य बन्दै गएको छ। ब्याक गियर नभएको जिन्दगी, खै के जिन्दगी!

म छु नि, यार!

केही गर्न नसके पनि उसले मेरो काँधमा हात राखेर भन्थ्यो, “म छु नि, यार! किन पिर गर्छस्!” उसको यति कुरा सुने पनि मलाई हुनसम्मको सान्त्वना मिल्थ्यो।

जीवन आफैँ बुर्कुसी मार्दै आफ्नै लयमा हिँडेपछि कति कुरा आधा बाटोमै बिलाउँछन्। सम्झनाका तरेलीहरू बाहेक केही बाँकी रहन्नन्। विगतका सम्झनाहरू केही स्पष्ट त केही धुमिल बनेर सम्झनाका पर्दामा चलचित्रका दृष्यझैँ झल्याकझुलुक आउँछन्, त्यही पनि सहरको दिक्कलाग्दो हस्याङ् र फस्याङ् गराउने व्यस्तताबाट केही क्षण फुर्सद मिलेपछि।

गाउँको लगभग सिरानतिर मेरो मित्रको घर थियो। म घरबाट बुबाको डरले भागेर उसको घर पुग्दा कहिले ऊ भकारो सोहोरिरहेको हुन्थ्यो त कहिले दूध दुहुँदै गरेको हुन्थ्यो। मैले उसलाई फुर्सदले बसेको कहिले पनि देखिनँ। म सानैदेखि घरको काम गर्न जाँगर नगर्ने मान्छे, ऊ भने जति बेला पनि घरको काममा नै व्यस्त। प्राथमिक विद्यालयमा पढ्दा ऊ मभन्दा सायद एक कक्षाले सिनियर थियो। निम्न माध्यमिक कक्षाहरूमा पढ्दा भने ऊ र म एउटै कक्षामा भयौँ।

उसको घर नजिकै थियो हाम्रो विद्यालय। घरको काम गर्ने मामलामा ऊ आफ्नो उमेरभन्दा धेरै पाको थियो। मेरो कपाल अलिकति लामो हुन नपाई बुबाले मुडुले पारेर खौरिदिनुहुन्थ्यो। कपाल पाल्ने रहर कहिले पूरा भएन। कैँचीले कपाल काटेर हिँड्ने मेरो रहरलाई पहिलो पटक उसले नै पूरा गरिदिएको थियो। मेरो जीवनको पहिलो टेबल उसले नै बनाइदिएको थियो। ऊ बलियो पनि थियो। उसका उमेर र कदका कसैले पनि उसको मुकाबिला गर्न सक्दैनथ्यो । विद्यालयमा खोप कार्यक्रम हुँदा उसको पाखुरामा सुई घुसाउन नसकेपछि सबैले उसलाई हड्डी जतिकै बलियो छ भनेर नाम नै ‘हड्डी’ राखिदिएका थिए। उसलाई त्यो नाम उसको तागतको प्रशंसा गर्नको निम्ति राखिदिएका थिए गाउँलेले। तर उसलाई त्यो नाम मन पर्दैनथ्यो। त्यो नाउँले बोलाउनेलाई ऊ पिट्न पनि पछि पर्दैनथ्यो। पछि आरूबोटेमा नि.मा.वि. कक्षाहरूमा पढ्दा धेरैले उसको बलको साक्षी हुने मौका पाए। ऊभन्दा ठूला मानिसहरूले निउँ खोजे भने पनि ऊ पछि हट्दैनथियो। झगडा पर्दा ऊ पहिले आफूले मुखमा ताकेर हिर्काउँथ्यो अनि कुटाइ खाएको मान्छे सम्हालिन नपाउँदै ऊ अर्को डाँडामा पुगिसकेको हुन्थ्यो।

विद्यालय पढ्दा ऊ अम्लिसोको व्यापार पनि गर्थ्यो। उसमा सानैदेखि व्यापार र परिश्रम गर्ने गुण थिए। एस.एल.सी. परीक्षा पास गरेपछि हामी दुवै जना उर्लाबारी बहुमुखी क्याम्पसमा अध्ययन गर्न थाल्यौँ। हामी दुवै मोरङको मंगलबारेमा बस्थ्यौँ। ऊ आफन्तको घरमा बस्थ्यो भने मचाहिँ नजिकै भाडामा। हामी सँगै क्याम्पस जान्थ्यौँ। मैले एउटा साइकल किनेको थिएँ। दुवै जना साइकलमा जान्थ्यौँ। एक पटक मैले साइकलको पछाडि मान्छे बस्ने भाग निकालिदिएँ। “म बस्छु भनेर निकालेको?,” भनेर उसले मन दुखायो। मैले धेरै पटक उसको मन दुखाएको छु। तर उसले कहिले पनि मसँग नराम्रो व्यवहार गरेन। उसले गालीसम्म पनि गरेन। उसलाई ‘यही मेरो सारङ्गी’ बोलको गीत धेरै मन पर्थ्यो। मलाई भने त्यो गीत त्यति मन पर्दैनथ्यो। अहिले त्यो गीतको भाव सम्झँदा त्यो गीत धेरै राम्रो थियो भन्ने लाग्छ। जीवनको भाव बुझाउने त्यो गीत बुझ्न सक्ने दिमाग मेरो थिएन, तर ऊ त्यो गीत बुझेर मन्त्र मुग्ध हुन्थ्यो।

आर्थिक रूपमा ऊ मभन्दा केही सक्षम नै थियो। ऊ आफू पनि काम गरेर केही पैसा कमाउँथ्यो। म भने काम पनि नगर्ने अनि घरको आर्थिक अवस्था पनि त्यति राम्रो नभएको मान्छे थिएँ। कलेजको फि तिर्न नसक्दा कैयौँ पटक म निरास हुन्थेँ। उसले मेरो अवस्था बुझ्थ्यो, तर बिचरा, केही पनि गर्न सक्दैनथ्यो। घरबाट पठाएको खर्चले उसलाई मात्र पुग्थ्यो। केही गर्न नसके पनि उसले मेरो काँधमा हात राखेर भन्थ्यो, “म छु नि, यार! किन पिर गर्छस्!” उसको यति कुरा सुने पछि मलाई हुनसम्मको सान्त्वना मिल्थ्यो। सायद उसले यति नभनेको भए मैले मेरो पढाइ बिचमै छोड्ने थिएँ। अहिले पनि मलाई दुःख पर्दा उसले मेरो छेउमा आएर “म छु नि, यार, किन पिर गर्छस्!” भनिरहेको जस्तो लाग्छ। अहिले ऊ कहाँ छ, म कहाँ छु। समय र भुगोलको आधारमा टाढा तर सम्झनामा नजिक!

जीवनका अप्ठ्यारा परिस्थितिहरूमा “म छु नि, यार!” भन्ने मित्र पाउनु कति असल कुरो!

An Exegetical Study of the Baptism of John, the Baptism of Jesus and the Baptism of the Disciples Post Pentecost in Luke and Acts

1.      Introduction

The Gospel of Luke and the book Acts are written by Luke and are part of a single narrative written in two different volumes. In the early church they were originally circulated together (Zugg). Bruce calls them twofold history detached from its sequel (Bruce, 1988). Both the volumes were written to a person named Theophilus. Luke begins the book of Acts addressing him, ” In the first book, O Theophilus…” (Acts 1:1). Theophilus might have been a Christian wanting instruction. He might have been a Roman high official being briefed by Luke about the history of the Christian movement (Guzik, 2020).

The writer, Luke, has given importance to Baptism in the Gospel of Luke and Acts. This is evident in his use of the terms “baptism and to baptize” in both the books. The New Testament has used the verb “to baptize” (baptizó (Biblehub.com, 2020)) and the noun “baptism” (baptismal (Biblehub.com, 2020)) ninety-six times and almost half of these instances are found in Luke-Acts (Stein, 2006). The Gospel of Luke uses the verb “baptizó” in its different forms ten times [Luke 3:7, 12, 16(2), 21(2); 7:29,30; 11:38; 12:50]; the book of acts has it twenty-one times [Acts 1:5(2); 2:38,41; 8:12,13,16,36,38; 9:18; 10:47,48; 11:16(2); 16:15,33; 18:8; 19:3,4,5; 22:16]; whereas the Gospel of Luke has the word “baptisma” four times [Luke 3:3; 7:29; 12:50; 20:4] and the book of Acts has it six times Acts 1:22; 10:37; 13:24; 18:25; 19:3,4]). Forty times out of the forty-one instances of the use of this term either refers to the baptism of John the Baptist, Jesus Christ, or the Disciples. Only one instance (Luke 11:38) refers to Jesus not washing ceremonially before eating. The Greek term for this is ἐβαπτίσθη (aorist past form of the verb baptizó (Biblehub.com, 2020)).

The baptism of John the Baptist has provisional and preparatory, Jesus’ baptism of the Holy Spirit and fire has eschatological significance and the disciples’ baptism is particularly linked to the symbolic representation of the believer’s identification with Christ in His death and resurrection. Luke records John’s the Baptist’s baptism in Luke 3:1-22. Luke clearly states that the baptism of John was the baptism of repentance unto remission of sins (3:3) and his ministry was the ministry of preparation for greater baptism of Jesus in the Holy Spirit and with fire (3:16). The books of Acts record the fulfilment of Jesus’ promise of the baptism in the Holy Spirit (Acts 1:5,8). After the disciples were filled with the Holy Spirit (Acts 2:4), their journey of being witness began and three thousand were baptized and added to them (2:41). In this way, the formal practice of symbolic representation of the believer’s identification with Christ in His death and resurrection began.

2.      Meaning and Context

The meaning of the Greek word “baptizó” is to dip, sink (Biblehub.com, 2020). If fits well with the baptism of John the Baptist, as He baptized in the Jordan River. It suggests his mode of baptism i.e., immersion. Believer’s baptism is an essential initiatory rite of the Christian life. It is an external representation of the internal reality of salvation (Kopp, 2009). John’s baptism was of repentance for the forgiveness of their sins and he not only called them to repent but also to bear fruits worthy of repentance (Luke 3:8). He demands people to show their commitment towards the baptism doing various things. Luke records a conversation between John and other people. They asked him, “What then must we do?” (Luke 3:10, 12, 14). He commands general people to share their food and coats to those who do not have any (3:11). Similarly, he commands the tax collectors to collect no more than they were authorized (3:13). Likewise, he commands soldiers not to extort money from anyone by threats or false accusation and be content with their wages (3:14). Therefore, baptism is not a one-sided commitment. The receivers are not only the passive recipients but the active people with a commitment.

The New Testament records various types of baptisms: a) The Baptism of John (Luke 3:3, Mark 1:4, 5). This baptism was a baptism of water and repentance. John’s baptism symbolizes the purification or washing. b) The Baptism of Jesus (Matthew 3: 13-17) – Jesus was baptized by John. Jesus did not have to repent or be cleansed because He was sinless (1 Peter 2:22; 1 Corinthians 5:21; Hebrews 4:15) This was Jesus’ act of identifying with sinful humanity. c) The Baptism of Fire (Matthew 3: 11-12) – John prophesied Jesus would baptize men with fire. This refers to the apocalyptic judgement of Jesus.  d) The Baptism of Holy Spirit (Ephesians 1: 13-14; 1 Corinthians 12:13) – the first people to experience the baptism of the Spirit were the believers in Acts 2 on the Day of Pentecost. “For in one Spirit we were all baptized into one body—Jews or Greeks, slaves or free—and all were made to drink of one Spirit” (1 Corinthians 12:13). e) The Baptism of the Cross (Mark 10:35-39) – This refers to the suffering of Jesus and His disciples. “You … be baptized with the baptism I am baptized with (Mark 10:39). f) The Baptism of believers (Matthew 28:19) – this is washing in water to symbolize the action of the Holy Spirit in a believer’s heart.

There have been differences over the mode of baptism (immersion, pouring and sprinkle), the subjects of baptism (who should be baptized?), and who should baptize. The mode of baptism has become a matter of dispute. The meaning of the word suggests the immersion mode of baptism. The reformed view, however, claims that the scripture does not specify how much water should be used or how wet the one baptized should become (Nettles, 2007). The bible is clear about who should take the baptism. Those who had accepted Peter’s message were baptized (Acts 2:41) This shows that one should accept the gospel to baptize. The debate over the mode of baptism persists, however, much progress in this regard has already been made. Christians who differ over baptism already demonstrate their unity in Christ through individual fellowship, Bible studies and prayer groups in their communities, occasional joint worship services, cooperation in the city and regional evangelistic campaigns … (Grudem, 2000). The Bible gives more importance to the why of the baptism rather than how of the baptism.

3.      Similarities and Differences

There are some similarities and difference between the baptism of John, the baptism of Jesus and the baptism of the disciples.

3.1. The similarities: There are many similarities among the baptism of John, the baptism of Jesus and the baptism of the disciples.

3.1.1. The presence of the Holy Spirit: The writer of Luke and Acts records the presence of the Holy Spirit in all three baptisms. The Bible does not record the direct presence of the Holy Spirit in John’s baptism, however, the writer of the Gospel records the descend of the Holy Spirit on Jesus in bodily form, like a dove; and a voice from heaven, saying, “You are my beloved Son; with you, I am well pleased” (Luke 3:22). Likewise, Jesus’ baptism was in the Holy Spirit and Fire (Luke 3:16).  This prophecy of John the Baptist was fulfilled in Acts 2 when the Holy Spirit descended from heaven with a mighty rushing wind and as the tongues of fire rested on each of them. They all were filled with the Holy Spirit. Similarly, there was a presence of the Holy Spirit in the disciples’ baptism. Peter promises the gift of the Holy Spirit after the baptism in Acts 2:38. But the baptism was not enough for the Holy Spirit to come upon the believers, the disciples laid their hands on them and they received the Holy Spirit (Acts 8:17); in one instance, however, the Holy Spirit fell on all those who were hearing Peter (Acts 10:44).

3.1.2. Water: Though there seem to be some differences over the mode, the subjects and the administration of the baptism, there is no debate over the use of water during the baptism.  John the Baptist’s baptism in the Jordan River is water baptism. The Bible does not indicate Jesus baptizing anyone, though one instance the Gospel of John records Jesus making and baptizing more disciples than John (John 4:1), the verse 2 clarifies that it was not Jesus who was baptizing people, but only his disciples (4:2). A clear example of disciples using water for the baptism is seen in Acts 8:38 where Philip baptized eunuch, a court official of Candance.

3.1.3. Requirements: All three baptisms have some requirements to fulfil before and/or after the baptism. John the Baptist had ‘confession of their sins’ as a prerequisite for the baptism. He told the subjects, the recipients, to correct their old ways. Similarly, Jesus’ disciples were to stay in the city until they were clothed with power from on high (Luke 24:49), the power was the baptism of the Holy Spirit. The repentance of the sins (Acts 2:38) and believing in Jesus (Acts 8:37, 38) are the requirements of disciples’/believers’ baptism.

3.1.4. Jesus as the center: All the baptisms had Jesus as the center. John’s baptism was a baptism of preparation. He was preparing the way for the Messiah to come. Jesus’ baptism in the Holy Spirit was initiated by Jesus to empower His disciples to be His witness throughout the world; therefore, there is no doubt that He is the center of this baptism. The disciples’ baptism was because of their master’s command to baptize. They baptized into the name of Jesus.

3.2. Differences: The differences among the baptism of John, the baptism of Jesus and the baptism of the disciples vastly lie on the purpose of the baptism.

3.2.1. The purpose of John’s baptism: John’s baptism indicated the sorrow for the sins. The repentance is the key theme in John’s baptism. Easton Dictionary explains John’s baptism this way, “Was not Christian baptism, nor was that which was practised by the disciples previous to our Lord’s crucifixion. Till then the New Testament economy did not exist. John’s baptism bound its subjects to repentance, and not to the faith of Christ. It was not administered in the name of the Trinity, and those whom John baptized were rebaptized by Paul (Act_18:24; Act_19:7)” (Easton, 2020). The word repentance has been used twenty times in the Bible, all in the New Testament. The writer, Luke, has used the word ‘repentance’ eleven times (five times in Luke and six times in Acts) in the Gospel of Luke (Luke 3:3, 8; 5:32; 15:7 and 24:47) and the book of Acts (Acts 5:31; 11:18; 13:24; 19:4; 20:21 and 26:20) which is more than fifty per cent. The meaning of repentance is to turn away from the sins. Evangelical repentance consists of (1) a true sense of one’s own guilt and sinfulness; (2) apprehension of God’s mercy in Christ; (3) an actual hatred of sin (Psa_119:128; Job_42:5, Job_42:6; 2Co_7:10) and turning from it to God; and (4) a persistent endeavour after a holy life in a walking with God in the way of his commandments (Easton, 2020). John’s water rite anticipates the new eschatological community purged and renewed by the Spirit but does not inaugurate it. He baptized in water unto repentance and hope. The passage through the water of the Jordan by those baptized by John dramatized a journey of hope that reached for a renewed Israel. (Macchia, 2018)

3.2.2. The purpose of Jesus’ baptism: Jesus’s baptism is not a preparatory one. John the Baptist indicated Jesus’ baptism as the baptism in the Holy Spirit and fire. Baptism in the Holy Spirit was what the disciples experienced in the day of Pentecost. John the Baptist’s prophesy regarding Jesus’ baptism in the Holy Spirit took time to be fulfilled. However, the baptism in the fire is yet to be fulfilled. John the Baptist’s remark in Luke 3:17 suggests the Judgment to come. Macchia, however, links the messianic Spirit baptism to the occasion of fire baptism of devastating judgment (Macchia, 2018). The God presented Himself as a fire on many occasions in the Bible: The Almighty God was present as a smoking fire pot and a flaming torch with Abraham (Gen 15:27). He appeared to Moses in a flame of fire out of the midst of a bush (Exodus 3:2). He was present as a pillar of fire to give Israelites light when they were in the wilderness (Exodus 13:21). He descended on the Mount Sinai in the fire when He came to meet the Israelites (Exodus 19:18; 24:7). He descended on the disciples as the Holy Spirit (Act 2:3). The fire is the symbol of purification and judgement in the Bible: God destroyed Sodom and Gomorrah with sulfur and fire (Gen 19:24). God sent thunder and hail, and fire to the land of Egypt when Pharaoh denied sending the Israelites out (Exodus 9:24). The fire of the Lord burned among Israelites when they complained (Numbers 11:2). Each believer’s work will be tested by fire (1 Corinthians 3:13). Those who do not know and obey will be inflicted vengeance by fire (1 Thessalonians 1:8). The ones who worship the beast will be tormented with fire and sulfur in the presence of the Holy angels (Rev 14:10). The baptism in the Holy Spirit on the day of the Pentecost was to empower the disciples to proclaim the gospel to the end of the world. Jesus had to go through the fire of suffering Himself. Jesus’ baptism is not merely the baptism of repentance like John’s baptism. With the baptism in the Holy Spirit and fire, we become empowered to carry out the commandment He has given us to be witness, suffer for His name, and be renewed.

3.2.3. The purpose of disciples’ baptism: Before Jesus’ accession to the Heaven Jesus commanded the disciples not to depart from Jerusalem (Acts 1:4-5). His disciples had nothing else to do other than to wait for the coming of the Holy Spirit because Jesus knew that they could do nothing effective for the kingdom of God until the spirit came. Guzik gives four meaning to the verb ‘wait’: 1) To wait means that it was worth waiting for, 2) To wait means that they had a promise it would come, 3) To wait means they must receive it; they couldn’t create it themselves, 4) To wait means that they would be tested by waiting, at least a little ( (Guzik, 2020). After they are filled with the Holy Spirit, Peter called all to repent and be baptized in the name of Jesus (Acts 2:38). This is the first time baptism in the name of Jesus is mentioned in the Bible. This indicates that disciples’ baptism had to do with Jesus alone. After Philip preached good news about the kingdom of God and the name of Jesus Christ, they were baptized, both men and women (Acts 8:12). Most of the time after the disciples baptized people in the name of Jesus, they laid their hand so that they might receive the Holy Spirit. This can be seen in Acts 8:17. The disciples’ baptism was associated with the repentance (Acts 2:37) and faith (Acts 8:12-13; 10:43-48a; 19:4-5). Their baptism was also associated with the gift of the Spirit as seen in Cornelius’ baptism (Acts 10:44-48). The disciple’s baptism became an external representation of the internal reality of salvation and the symbolic representation of the death and resurrection of Jesus Christ. Paul says that we have been baptized into Christ Jesus into His death and buried with him by baptism into death (Romans 6:3-4)

4.      Application

The baptism is equally relevant today as it was during the first-century church. It has become an indispensable part of Christian Church and the evangelism. Through baptism, we become a part of the visible church. We become a member of a visible local church in this world. After the baptism three thousand were added to their number (Acts 2:41). It is a visible sign of a growing church. Many people become a member of a local church after the baptism. Similarly, we become a part of the universal church. No matter which part of the world we live or no matter which church we belong to we are the part of the universal church. We are united with one Lord, one faith and one baptism (Eph 4:3). Through baptism, we confess our faith in Christ publicly (Nettles, 2007). It a symbol of a decisive act of obedience in the discipleship of Jesus (Matthew 28:19. Many churches appoint an ordained minister to perform the baptism, the wedding, the death, and other fundamental Christian rites.

Therefore, the commission to go, make disciples, baptize, and teach (Matthew 28:19-20) is the commission we all have today. This indicates that we all, mature believer, are to go, make disciples, baptize, and teach. This commission is for all those who believe in the Lord Jesus Christ and wants to follow his command.

5.      Conclusion

The baptism of John is provisional and preparatory, and it was a type of Jesus’ baptism. Jesus’ baptism of the Holy Spirit is for all who believe in Him, the baptism in fire indicates His judgement for those who do not believe in Him. The baptism of the Holy Spirit is clear in the book of Acts. The disciples get to wait until they get the power from above through the Holy Spirit. The Holy Spirit empowered the disciples to carry out the great commission to go, make disciples, baptize, and teach. The disciples’ baptism, eventually, became a fundamental Christian rite. It is an outward sign of inward salvation. Through baptism, a person becomes a part of the local and universal church. Through baptism, a person becomes connected with Jesus.

6.      Bibliography

(2020, December 22). Retrieved from Biblehub.com: https://biblehub.com/greek/907.htm

(2020, December 22). Retrieved from Biblehub.com: https://biblehub.com/greek/908.htm

Bruce, F. (1988). The Book of Acts. Grand Rapids: Wm. B. Eerdmans Publishing Co.

Easton, M. (2020, December 27). Bible Study Tools. Retrieved from https://www.biblestudytools.com/dictionaries/eastons-bible-dictionary/baptism-johns.html

Grudem, W. (2000). Systematic Theology. Grand Rapids: Inter-Varsity Press & Zondervan.

Guzik, D. (2020, October 06). Retrieved from Enduring Word: https://enduringword.com/bible-commentary/acts-1/

Kopp, S. (2009, November). The Slasher Pastor. Retrieved from https://slasherpastor.wordpress.com/2014/10/11/research-paper-on-baptism/

Macchia, F. D. (2018). Baptism in the Holy Spirit-and-Fire: Luke’s Implicitly Pneumatological Theory of Atonement. religions, 3.

Nettles, T. J. (2007). Understanding Four Views on Baptism. Grand Rapids: Zondervan.

Stein, R. H. (2006). Baptism in Luke-Acts. In T. R. Wright, Believer’s Baptism, Sign of the New Covenant in Christ (pp. 78-123). Nashville: B&H Publishing Group.

Zugg, R. J. (n.d.). The Book of Acts. Beliz City: Belize Presbyterian Theological Seminary.

बुबाको टोपी र भूतको डर

केसरको घरमा पुग्नको निम्ति मैले पार गर्नु पर्ने बाधाहरू दन्तेकथाका नायकहरूले पार गर्नुपर्ने बाधाहरू भन्दा कहाँ कम थिए र? राजकुमारको घर मुन्तिरको बाँस झ्याङ्गमा मलाई दिउँसै डर लाग्थ्यो । गाउँमा भूतप्रेतका कथाहरू धेरै सुनिन्थे त्यसताका । उप-प्रधानपञ्चको घर मुनिको खोल्सोमा त टाउका नभएका भूतहरू दिउँसै हिँड्छन् रे । छिनछिनमा रूप बदल्छन् रे । कुलोमा पानी लगाउन आउने मान्छेलाई बँदेलजस्तो भूतले आफ्ना दाह्रा गाडेर मारेको थियो रे । त्यसपछि अर्को डरलाग्दो सल्लेरी बन आउँथ्यो । त्यो वनमा त दिउँसो बाह्र बजेतिर नै किचकन्याहरू हिँड्छन् रे । दिउँसो बाह्र बजे किचकन्याले भेट्टाएको मानिस फर्केको छैन रे । अझ राति त ती किचकन्या र मुर्कुट्टाहरू मिलेर नाचगान गर्छन् रे ।

नौ जनाको परिवारलाई वर्षमा लगभग छ महिना मात्र खान पुग्ने जमिन थियो हाम्रो पाँचथरमा । भएको थोरै खेत र एउटा पाटो बारीमा मेरा आमा बुबाले आफ्नो पसिना धेरै बगाउनुभयो । तर जति पसिना बगाए पनि खानचाहिँ नपुग्ने । आफ्ना छोराछोरीको पेट भोको देख्न नसकेर मेरा बुबाले पाँचथरको थामथुम गाउँ छोड्ने निर्णय गर्नुभयो २०५३ सालमा ।

भर्खर कक्षा ९ मा अध्ययन गर्दै गरेको कारण मलाई कान्छा काकाको घरमा बस्ने व्यवस्था मिलाइयो । गाउँ छोड्नको लागि भएभरका सरसमान मिलाउने र भरियाको जोहो गर्न लागी पर्‍यो हाम्रो परिवार । महिना, हप्ता र दिनहरू गन्दागन्दै हाम्रो परिवार बसाइँ सर्ने दिन पनि नजिकियो । दिनहरू जति नजिकिन्थे मेरो मन भने उत्तिनै बेचैन हुन्थ्यो । प्यारा आफन्त र हर समय साथ दिने बाल्यकालका साथीहरू चटक्कै छोड्नु पर्ने भयो । उत्तिकै प्यार बढेर आयो घर छेउको पैयुँको रूखको । बुबाले रोपेका आल्चा, आरुबखडा र कागतीलाई अब देख्न नपाइने भो । बुबाको डरले होस् वा बाँसुरी बजाउनलाई चढ्दा होस् सधैँ साथ दिने घोत्लीको रूखको पनि माया बढेर आयो ।

चौपट्टै माया लागेर आयो थामथुम खोलाको । जसको किनारामा हामी घाँस दाउरा काट्थ्यौँ र मौका मिले पौडी खेल्थ्यौँ , हातखुट्टा धुन्थ्यौँ र गीत गाउँथ्यौँ । आरुबोटे मा.बि. जाँदा बाटोमा पर्ने बान्द्रेको गुफामा थकाइ मार्न पनि त नपाइने भयो । रबी, दशमी र चिसापानीका हाटबजारमा पेटभर सिङ्गडा (समोसा) र जिलेबी खान नपाइने भयो । त्यो भन्दा धेरै त क्लास बङ्क गरेर आरूबोटे मा.बि. नजिकैको पसलमा क्यारम खेल्न नपाइने भो ।

फेरि मनमा आउँथ्यो, म त अझै एक वर्ष बस्छु नि । तर परिवार छोडेर एकवर्ष बस्नुपर्ने कुराले मनको छेउमा घोच्थ्यो । एक साँझ बुबाले घोषणा गर्नुभो, “हामी भोली बिहानै भालेको डाकमा उठेर बाटो लाग्छौँ । आफ्नो ख्याल राख्नू । राम्ररी पढ्नु । काकाकाकी र हजुरआमालाई दुःख नदिनू । अर्को वर्ष त आइ हाल्छस् नि मोरङ्ग ।” मलाई एक्कासी रून मन लाग्यो । “हुन्छ” भन्दै टाउको हल्लाएँ ।

हिँड्ने अगिल्लो दिन सबै सामान मिलाउने क्रममा बुबाले आफ्नो टोपी भेट्नु भएन । जता खोजे पनि नदेखिएपछि मलाई सोध्नुभयो । मेरा बुबा दौरा सुरुवाल र ढाका टोपीमा अत्यन्तै सुन्दर देखिनुहुन्थ्यो । मलाई पनि बुबाजस्तै देखिन मन लाग्थ्यो । त्यसैले बुबाको काठको सन्दुकबाट सुटुक्क टोपी निकालेर लगाएको थिएँ एकदिन । मेरो साथी केसरलाई पनि त्यो टोपी राम्रो लाग्यो । मैले टोपी उनैलाई दिएँ ।

अब परेन फसाद! मैले बुबालाई टोपी केसरसँग भएको कुरा बताएँ । बुबा रिसाउनुभयो । मेरो बुबालाई मैले कमै मात्र हाँसेको देखेको छु, रिस त उहाँको नाकको टुप्पोमा नै थियो । म डरले लगलग काम्न थालेँ । लाग्यो अब खाने भइयो धुलाइ । बुबाले रिसाउँदै भन्नुभो, “भोलि बिहान ५ बजे भित्र मलाई टोपी चाहिन्छ ।” अब त्यति बिहानै कसरी टोपी ल्याउने? रातको दश बज्न लागेको थियो । म के गरूँ के गरूँको अवस्थामा पुगेँ । टोपी लिन त्यतिबेला नै जाउँ भने साथीको घर नजिक थिएन । उसको घरमा पुग्नको लागि लगभग आधा घण्टा हिँड्नु पर्थ्यो । त्यही पनि बाटो कहाँ सजिलो थियो र?

केसरको घरमा पुग्नको निम्ति मैले पार गर्नु पर्ने बाधाहरू दन्तेकथाका नायकहरूले पार गर्नुपर्ने बाधाहरू भन्दा कहाँ कम थिए र? राजकुमारको घर मुन्तिरको बाँस झ्याङ्गमा मलाई दिउँसै डर लाग्थ्यो । गाउँमा भूतप्रेतका कथाहरू धेरै सुनिन्थे त्यसताका । उप-प्रधानपञ्चको घर मुनिको खोल्सोमा त टाउका नभएका भूतहरू दिउँसै हिँड्छन् रे । छिनछिनमा रूप बदल्छन् रे । कुलोमा पानी लगाउन आउने मान्छेलाई बँदेलजस्तो भूतले आफ्ना दाह्रा गाडेर मारेको थियो रे । त्यसपछि अर्को डरलाग्दो सल्लेरी बन आउँथ्यो । त्यो वनमा त दिउँसो बाह्र बजेतिर नै किचकन्याहरू हिँड्छन् रे । दिउँसो बाह्र बजे किचकन्याले भेट्टाएको मानिस फर्केको छैन रे । अझ राति त ती किचकन्या र मुर्कुट्टाहरू मिलेर नाचगान गर्छन् रे ।

अब त्यस्ता भूतहरू हिँड्ने ठाउँहरू पार गरेर साथीको घरबाट टोपी ल्याउनु कसरी । अन्त्यमा त्यही राती टोपी लिन जाने निर्णय गरेँ । साँच्चै भन्ने हो भने मलाई ती डरलाग्दा भूतप्रेतभन्दा मेरा बुबाको धेरै डर लाग्थ्यो । भूतप्रेतमाथिको डरलाई बुबाको डरले जित्यो । म लागेँ ओरालो । राजकुमारको घर मुनिको बाँसझ्याङ्गमा पुगेँ । मेरो पछि कोही हिँडेको जस्तो आवाज आयो । मन भरङ्ग भो । बाँसझ्याङ्गबाट चुइङ्क गरेको र कोही बोलेको जस्तो आवाज आयो । टाउको फुलेर आयो । छाती गर्हौँ भयो । दायाँबायाँ नहेरी मनमनै प्रार्थना गर्दै कुलेलम ठोकेँ । जूनको उज्यालोमा बाटो अलिअलि मात्र देखिन्थ्यो । पछाडिबाट भूतले पच्छ्याइरहेको जस्तो लाग्यो । पछाडि फर्केर हेर्ने हिक्मत गरिनँ ।

त्यो बाँसझ्याङ्गको भूतबाट बाँचेर म पुगेँ दिउँसै टाउका नभएका मुर्कुट्टा हिँड्ने ठाउँमा । त्यहाँ पुगेपछि मेरो सास रोकिएजस्तो भयो । दौडन खोजेँ तर खुट्टे चलेनन् । मलाई अहिले पनि याद छैन मैले कसरी त्यो ठाउँ पार गरेँ । रेबन्तको घरमा पुगेपछि मात्र मेरो होश आएको थियो । “यति राती कहाँ हिँडेको?” रेबन्तकी आमाले सोधे पछि मात्र  म झसङ्ग भएको थिएँ । ‘केसरको घरमा’ छोटो जवाफ दिएर म लागेँ फेरि अर्को डरलाग्दो स्थानतर्फ दन्तेकथाको हिरो झैँ । भूतसँग दोहोरो कुरा गर्नु हुँदैन भन्‍ने सुनेको हुनाले भूतले बाटोमा भेट्टाए पनि कुरा नगर्ने निर्णय लिएँ ।

सल्लाघारीको ओरालो । हल्का हावा चलेको । सल्लाको बोटमा भूतले गीत गाउन सुरू गर्‍यो । मैले ध्यानै दिइनँ । कहिले सेता र कहिले काला भूतहरू बाटोको किनारामा देखा पर्थे । तर पनि मन दरो बनाएर हिँडिरहेँ । मन त दरो के बनाउनु, टाउको फुलेर फुट्लाजस्तो भइसकेको थियो । छाती ढक्क फुलेको थियो । केही बेर हिँडेपछि कल्याङ्गबल्याङ्ग आवाज आयो । अबचाहीँ सिध्याउने भो भूतले भन्ठानी दौडने बिचार गर्दै थिएँ । त्यो कल्लाङ्गबल्याङ्ग आवाज त झन नजिकै आयो । डरले थुचुक्कै बसेँ । भूतको नाचगान सुरू भएछ भन्ने लाग्यो । आँखा र कान बन्द गरेर बाटोमा नै बसेको थिएँ । छेउमै आएर कसैले “अब्बुई भूssssत” भनेर चिच्यायो । म पनि चिच्याएँ ।

भूत भन्ठानेको त राती बेंशीबाट धानको भारी बोकेर आउने मानिसहरू पो रहेछन् । उनीहरू पनि डराउँदै हिँडिरहेका रहेछन् मजस्तै । बाटोमा बसेको मलाई देखेर तिनीहरूले मलाई पो भूत ठानेछन् । तर्साएको भनेर मलाई बेस्सरी गाली गरे । मैले डराएर त्यसो गरेको भनेँ । यस्तो राती एक्लै हिँड्नु हुन्न भनेर मलाई सम्झाए । सितल हावा चलेको रातमा म भने असिन पसिन भएर पुगेँ साथीको घरमा । राती हिँड्नु हुँदैन, यही बसेर भोली जानु भनेर साथीले धेरे सम्झाए तर म मानिनँ ।

फेरि उकालो लागेँ । त्यही बाटो । त्यही डर । त्यही अवस्था । फरक यति थियो अहिले मेरो शिरमा ढाका टोपी थियो बुबाको । घरमा पुगेर टोपी बाहिरको खाटमा राखिदिएँ । अनि बुबाको गाली खाइन्छ कि भनेर लागेँ राम कुमारको घरतिर सुत्न । मलाई रातभरी ज्वरो आयो । बिहानै घर गएँ । टोपी देखेर बुबा छक्क पर्नुभयो । राती त्यति टाढा गएर टोपी ल्याएको सुनेर गाली गर्नुभयो । मलाई आफू राज कुमार दिक्पाल नै हुँ भन्ने लाग्यो । उसले दुष्टलाई मारेर अन्य राजकुमारहरूलाई बचाएको झैँ  मैले पनि मेरो बुबाको ढाका टोपी बचाएर ल्याएको थिएँ भूतहरूबाट ।

त्यसदिन देखि मलाई भूतका कथाहरूमा विश्वासै लाग्न छाड्यो । बाहिरको भूतले भन्दा मनको भूतले मानिसलाई तर्साउँदो रहेछ भन्ने त्यति बेला पूर्ण विश्वास भो ।

यो संस्मरण लेख्दै गर्दा संसारभर नै कोरोनाको महामारी छाएको छ । धेरै मानिसहरूलाई यो कोरोनाले भूतका कथाले भन्दा धेरै तर्साएको छ । मनको कोरोनाले नतर्साओस् मेरो यही प्रार्थना छ ।

कहीँ नभएको जात्राः घलेगाउँको यात्रा

बाफरे! उकालो त भन्नु कै रहेछ । तालुमा घामले सेकिरहेको छ । पसिना तरतरी । सास फुलेर ढल्नै खोजिने । चोक्टा खान ग’की बुढी झोलमा डुबेर मरी त हुने होइन? मनमा यस्तै तर्कना खेल्न थाले । तीन जनामा म अलि कम उमेरको । दिल सर अगाडि सजिलै उकालो चढिरहनु भा’छ, पछाडि अमृत सर फोटो खिच्दै उक्लिरहनु भा’छ । म भने बिचमा । एक पाइला पनि अगाडि सरे पो ।

२०६८ चैत्र १४ गते मंगलबार मेरो लागि एक विशेष दिन । १३ वर्षदेखि शौक र जीविकोपार्जनको रूपमा अङ्गिकार गरेको शिक्षण पेसालाई चटक्क छोडेको दिन । तालिम प्रदायक संस्था किस्क इक्विपमा अङ्ग्रेजी विषयको शिक्षक प्रशिक्षकको रूपमा परिचय फेरिएको दिन । यहि दिनदेखि सुरु भयो दौडधुप । वरिष्ट प्रशिक्षक क्रिष्टिन स्टोन दिदीसँग दोलखा र नुवाकोटमा साथ लागेर सिकेका केही सिपहरू र आफ्नै शिक्षणको दौरानमा अभ्यास गरेका अनुभवहरू संगालेर उभिएँ लमजुङ जिल्लाका ६ विद्यालयका निम्न माध्यमिक तहका १० जना शिक्षकहरूको अगाडि । यसरी २०६९ बैशाख २० गते मेरो पेशागत जिन्दगीको अर्को विशेष दिन बन्न गयो ।

यसको ठीक एक महिनापछि तालिमको फलोअप गर्ने क्रममा फेरि पुगियो लमजुङ । यस यात्रामा हामी तीन जना थियौँ । दिल बहादुर कार्की, अमृत पौडेल र म । २०६९ जेठ ३१ गते दिल सरले विज्ञान र अमृत सरले गणित विषयको तालिम दिनुभयो । लमजुङको यात्रा मेरो लागि दोस्रो मात्र भए पनि उहाँहरूले कैयौँ पटक यात्रा गरिसक्नु भएको थियो । यसरी धेरै पटक आउँदा पनि विश्वमा नै पर्यटनको लागि परिचित घलेगाउँ जाने अवसर मिलेको रहेनछ । जेठ ३२ गते खुदीमा रहेको हिमचुली इङ्गलिस बोर्डिङ्ग स्कुलमा अङ्ग्रजी विषयको फलोअप सकेपछि घलेगाउँ जाने योजना बन्यो । यस योजनालाई थप बल पुर्‍यायो लमजुङ उच्च माध्यमिक विद्यालयका विज्ञान शिक्षकको उत्साहले । स्थानीयलाई जम्मा एकाध घण्टा लाग्ने र हामी सहरबाट आएकालाई २ घण्टासम्म लाग्ने कुरा उहाँबाट सुनेपछि हामी उत्साहित भयौँ ।

अर्को दिन अर्थात २०६९ जेठ ३२ गते हिमचुली विद्यालयको फलोअप सकिएपछि आरामले हिँडेर घलेगाउँ जाने निर्णय भयो । अर्को दिनको २ बजेतिर विस्तारै यात्रा सुरु भयो । करिब २ घण्टाजति हिँडेपछि घनपोखराको उकालो लाग्नु अगाडि एकजना व्यक्तिलाई सोध्यौँ । उनले भने, “लगभग २ घण्टाजति लाग्ला तपाईंहरूलाई” । बल्ल पो हामी खङ्ग्रङ्ग भयौँ । २ घण्टा हिँडेपछि घलेगाउँ आउनलाग्यो होला भनेको त अझ २ घण्टा? केही छैन अब २ घण्टा त हो नि भन्दै उकालो लाग्यौँ ।

बाफरे! उकालो त भन्नु कै रहेछ । तालुमा घामले सेकिरहेको छ । पसिना तरतरी । सास फुलेर ढल्नै खोजिने । चोक्टा खान ग’की बुढी झोलमा डुबेर मरी त हुने होइन? मनमा यस्तै तर्कना खेल्न थाले । तीन जनामा म अलि कम उमेरको । दिल सर अगाडि सजिलै उकालो चढिरहनु भा’छ, पछाडि अमृत सर फोटो खिच्दै उक्लिरहनु भा’छ । म भने बिचमा । एक पाइला पनि अगाडि सरे पो । तै पनि उहाँहरू त हिँडिरहनु भा’छ भने म त झन जवान । सकि नसकि उक्लन थालेँ । २ घण्टा त हो नि । त्यसपछि त घलेगाउँको सुन्दरता । बाजागाजासँगको स्वागत, फूलको माला । कुखुराको मासु । राती स्थानीय परम्पराको नाचगान । न्यानो ओच्छ्यान । भोलिपल्ट बिहानको सूर्योदय । आहा ! अनि त यो दुःख सबै तमाम । यस्तै सोच्दै सकिनसकि टाउको फुट्लाजस्तो गर्मी र फुट्नै आँटेको मुटुलाई सम्हाल्दै घलेगाउँ पुगेपछि हुने रमाइलो सम्झेर हिँडिरहेँ ।

लगभग २ घण्टा हिँडेपछि एउटा घरमा पस्यौँ पानी खानलाई । एकजना आमा हुनुहुँदो रहेछ । पानी माग्यौँ । आँत हरहर भा’थ्यो । आमाले त मोही नै खान दिनुभो । मोही खाँदै कुरा गर्यौँ । उहाँका छोराछोरी पनि काठमाडौँमा रहेछन् । बेलाबेला मात्रै गाउँ जाने । घर कुरेर बसेकी आमालाई फेरि सोध्यौँ । आमा घलेगाउँ आइपुग्न लाग्यो? आमैको जवाफले हामी तीनै जना जिल्ल । बाबुहरूलाई लाग्ला दुई घण्टा । अबचाहिँ अति भो । यहाँका मान्छेलाई दुई घण्टाभन्दा बढी पनि समय हुन्छ भन्ने थाहा हुन्न कि के हो?

आमाले दिएको मोही खाएपछि हामीले टेक्ने लठ्ठी पनि माग्यौँ । एकएकवटा लट्ठी पनि दिनुभो आमाले । त्यो लट्ठी मैले धेरै वर्षसम्म सम्हालेर राखेँ सम्झनाको लागि । पछि मुसा मार्ने कार्यक्रममा लट्ठी भाँचियो कुसुन्तिको डेरामा । अगिसम्म बोल्दा पनि नबोली हिँडेका हामी बिस्तारै कुरा गर्दै हिँड्न थाल्यौँ । ठाउँठाउँमा मोटर बाटो भेटिन्थ्यो । हामी मोटरबाटोलाई छलेर छोटो बाटो हिँड्थ्यौँ के थाहा फेरि २ घण्टा हिँडेपछि कसैले अब २ घण्टा लाग्छ भन्दिने पो हो कि?

करिब १ घण्टाको हिँडाइपछि एउटा रमाइलो डाँडामा पुगियो । ससाना पसलहरू रहेछन् । घलेगाउँ आइपुग्न लागेको थाहा भयो त्यहाँ पुगेपछि । चिया पसलमा असरल्ल मानिसहरू बसेका रहेछन् । झिँगा मार्ने औषधी राखिएको थियो एउटा बेन्चमा । सयौँ झिँगाहरू मरेका थिए । हजारौँ भुन्भुनाइ रहेका थिए । लोकल चिया खाउँन साउनी भनेर माग्नुभो एकजना सरले । झण्डै लोकल रक्सी पो पाइयो । त्यतातिर लोकल रक्सीलाई चिया भन्दार’छन् जिस्किएर ।

झमक्क साँझ पर्ने बेलामा पुगियो घलेगाउँ । घलेगाउँको छेउमा राम्रो चौर रहेछ । फोटोहरू खिचियो । दिल सरले जिम्न्याष्टिकको प्रदर्शन गर्नुभो । अमृत सर सधैँ झैँ आफ्नै दुनियामा गीतहरू सुन्दै । उहाँ प्रायः नारायण गोपालका गीतहरू घन्काएर टोलाउनुहुन्थ्यो । मेरो मनमा भने घलेगाउँको स्वागत, मीठो खाना, नाचगान, सूर्योदयजस्ता कुराहरू खेलिरहेका थिए । मनै पुलकित भएको थियो । घलेगाउँमा पाइला टेकियो ।

स्वागतको त कुरै छाडौँ । बासै नपाइएला भन्‍ने पो भो । पानी पर्न थाली सक्यो । न त कसैले सोध्छ । बल्ल बल्ल एकजना आमाले कोठा खोजेको हो भनेर सोध्नुभयो । उहाँको पछि लागेर एउटा घरमा गयौँ । अब कुखुराको मासु त खानै पर्‍यो । आमालाई आग्रह गर्‍यौँ । उहाँले एउटा सानो कुखुरा ल्याएर बनाउन थाल्नुभो । खाजाको रूपमा आलु उसिन्न लगायौँ । कहाँको घलेगाउँको रैथाने खाने कुरा खाने अनि नाचगान हेरेर न्यानो ओच्छ्यानमा सुत्ने सपना बोकेको मान्छे । आलु र लुते कुखुरासँग भात खाएर सुत्नुपर्‍यो आलु राख्ने भण्डार कोठामा । दुई जनालाई मात्र पुग्ने खाटहरू राखेको हुँदो रहेछ होमस्टेमा त्यसैले एउटा ओच्छ्यान आलु राख्‍ने भण्डार कोठामा लगाइएको रहेछ । आलु र लुते कुखुराले पेट गडबड भइरहेको कारण मैले आलु भण्डार छानेँ । नाचगान हेर्न पाइएला भनेको त रातभर छानामा परेको पानीको आवाज र मुसाहरूको नाचगान सुन्दै सुत्नुपर्‍यो ।

रात राम्रो नभए पनि भोलिपल्टको सूर्योदयले त पक्कै पनि मन फुरुङ्ग पार्ला । यस्तै सोच्दै निदाइयो । भोलिपल्ट बिहान सूर्योदय हेर्न निस्कियौँ । बिहानैदेखि बादल लागेर सूर्यको त एक झल्को पनि पाइएन । निराश भएर फर्क्यौँ । त्यही दिन बेसीसहर झरेर काठमाडौँ जानुपर्ने भएकोले लाग्यौँ ओरालो ।

पछि पो थाहा भयो । घनपोखराको उकालोमा मलाई मात्र सास्ती भएको रहेनछ । आफ्नो कारणले यात्रा गर्न नपाइएला भनेर सबैले सकिनसकी उकालो चढेका रहेछौँ । कहिलेकाहीँ आफ्नो समस्या नसुनाउँदा पनि अरूलाई हौसला मिल्ने रहेछ । यदि एकजनाले मात्र आफ्नो कष्ट सुनाएको भए सायद त्यो यात्रा नै नहुनेथ्यो कि । नभएको भए पो राम्रो हुन्थ्यो कि ।

हामीले सल्लाह गर्‍यौँ, यो कुरा खिम सर (हाम्रो निर्देशक) लगायत अन्यलाई नभन्ने । उहाँहरूले पछि थाहा पाउनुभो । बेलाबेलामा हाम्रो कुरा हुन्छ, यो बेमौसमी घुमाइको बारेमा । त्यतिबेला कष्ट भए पनि अहिले भने रमाइलो लाग्छ ।

घलेगाउँ भन्ने बित्तिकै नरमाइलो लागेर आउने भो त्यस दिनपछि । माथि मैले कल्पना गरेका सबै कुरा हुने रहेछन् यदि हामी सही समयमा गएको भए । हामी उकालो लागेको समयमा त कोही पनि उकालो चढ्दैन रहेछन् । त्यही भएर गाउँमा पनि बुढाबुढी मात्र बस्ने रहेछन् घर कुरेर अनि के गरुन् नाचगान!