Bhanubhakta Acharya: Foremost Protagonist of Nepali Literature

Dr. Dilip Pandey

Although the birth anniversary of this giant of Nepali literature is celebrated annually, little else – apart from the practiced accolades during such occasions – is known about him by the common people of Sikkim, especially the fact that he fought valiantly against societal orthodoxy that insisted the Nepali was a language noble enough for warranting the translation of the Ramayan

Dr DILIP  PANDEY

Bhanubhakta Acharya, honoured as the "Aadi Kavi" (First Poet) of Nepal, is a great figure in the development of Nepali literature and language. This article is about his life, the challenges he faced and his monumental contribution that will inspire generations.

EARLY EDUCATION AND TRAINING:

Born in 1814 A.D. in Chundi Ramgha, Tanahu District, Nepal (29 Ashadh 1871 BS, according to the Bikram Sambat calendar), little is known about Bhanubhakta's early life. Although he was not formally educated, historical records show that he had a deep appreciation for Sanskrit scriptures and Hindu philosophy. He probably received his primary education in Sanskrit at home from his grandfather. Some records indicate that he may also have studied in Varanasi, a reputed center of Sanskrit learning.

LITERARY JOURNEY AND CHALLENGES:

Bhanubhakta's life's work was fuelled by his love for Hindu mythology and his desire to make it accessible to the Nepali people. He started a pioneering project: the translation of the epic Ramayan from Sanskrit into Nepali. This was a controversial move at the time. Nepali was considered a vernacular, unsuitable for religious texts. Sanskrit held a dominant position in the field of literature. Despite the criticism, Bhanubhakta continued his enthusiasm to share the Ramayan with a wider audience. No wonder, then, he is given the same stature of Aadi Kavi, which is used to refer to the author of the epic, Rhishi Valmiki himself.

Here are some stanzas from Bhanubhakta Acharya's most famous work, the translation of the Ramayan, that exemplify his contribution to the Nepali language:

1.        From  Ayodhyakanda

?? ????? ?????? ?????,

???????? ????? ???????

?? ??????????? ???

(yasa kavita Ramayan bhaneko,

valmiki rishile banaeko.

atha shri Ramayanam ||1||)

Translation:

This poem is called the Ramayan,

composed by the sage Valmiki.

Thus begins the holy Ramayan. ||1||

This opening stanza showcases the Acharya's genius. He doesn't translate the Sanskrit shloka (verse) directly but rephrases it in simple Nepali, making the epic accessible to the common people for the first time.

2.  From Balakanda

???? ??? ?? ????? ??? ???????

??? ??? ??? ??? ??????? ??? ????

(janma bhyo jada ramako ati sundar.

loka sabai magal bhaera ujyalo bhyo ||14||)

Translation:

When Rama was born, exceedingly beautiful,

The whole world became auspicious and filled with light. ||14||

Acharya's use of simple and evocative language is evident here. The alliteration in "ati sundar" (extremely beautiful) and "ujyalo bhyo" (filled with light) creates a melodious effect, making the verse easy to remember and recite.

Bhanubhakta Acharya's revolutionary act of translating the Ramayan into Nepali wasn't just about accessibility. It was a paradigm shift for Nepali literature. His use of clear, concise Nepali not only brought this complex epic to the masses, but also helped lay the foundation for a modern Nepali language. The Ramayan's themes of devotion, duty, and justice resonated deeply, fostering a sense of shared cultural identity among Nepali people. Acharya's genius was in bridging the gap between classical Sanskrit and the everyday language, making him a cornerstone of Nepali literature and a lasting inspiration.

MONUMENTAL CONTRIBUTIONS

Bhanubhakta's translation, known as Bhanubhakta's Ramayan, became an instant classic. It wasn't just a translation; it was a watershed in Nepali literature. Thus, his work left an indelible mark. Bhanubhakta's Ramayan became the first major literary work entirely in Nepali. It opened the doors to the flourishing of Nepali literature and made Nepali a vibrant language of artistic expression.

Before Bhanubhakta, Nepali had remained mostly a spoken. Through poetry and translations of revered texts such as the Ramayan, he raised the status of Nepali and demonstrated its potential for sophisticated literary expression.

Bhanubhakta's writings were not just a matter of translation. His work helped lay the foundation for the standardised grammar and vocabulary of Nepali. The Ramayan became a model for future Nepali writers, influencing their style and promoting the coalescing and coagulation  of the Nepali language.

By translating the Ramayan, Bhanubhakta made religious and philosophical knowledge available to the masses who could not understand Sanskrit. It had a profound cultural impact. Nepal was a multi-ethnic kingdom at the time. The use of the Nepali language in Bhanubhakta’s literature helped create a sense of national unity by providing a common language for cultural expression. It played an important role in establishing Nepali as the national language.

(Editor’s Note): This assertion by the author makes Nepali a glue for a certain kind of nationalism based on language. Many hundred years later, the same phenomenon – a language as the defining feature of nationalism – had shown itself of Bengali as a unifying feature of a nation: Bangladesh!)

Nepali tradition tells a tale of Bhanubhakta Acharya's inspiration. It all began with a chance meeting. Bhanubhakta encountered a humble grasscutter, a "ghashi," who, despite having little himself, used his earnings to build a well for the community. This act of selfless service struck a chord with Bhanubhakta. He felt a pang of shame – with greater means; he had yet to make a meaningful contribution.

This encounter is believed to be a pivotal moment. It ignited a fire within Bhanubhakta, motivating him to embark on a monumental task, translating the epic Ramayan into Nepali.  He accomplished his solemn goal to make this sacred text accessible to the common people.

While details about the specific ghashi remain shrouded in history, passed down through generations, the story's essence endures. The ghashi becomes a powerful symbol. Regardless of social standing or wealth, we all have the power to leave a positive mark. His act reminds us of the profound value of service and contributing to the greater good.

This enduring tale continues to inspire Nepalis. It serves as a powerful reminder that even ordinary acts can have a transformative impact.

OUTSIDE OF THE RAMAYAN

Although Bhanubhakta's Ramayan remains his best-known work, it is possible that Bhanubhakta Acharya wrote other smaller works that are not widely recognised. Recent scholarship points to the existence of works such as Prashnoutarimala (Garland of Questions and Answers) and Badhusiksha (Etiquette for Married Women).

Further research in Nepali literary archives and scholarly articles may shed light on other possible lesser-known works attributed to Bhanubhakta. It is important to critically evaluate such findings to ensure their authenticity.

LASTING SIGNIFICANCE IN SIKKIM

Bhanu Bhakta Acharya's influence in Sikkim is undeniable. Here's how his work continues to resonate:

The Acharya's most celebrated achievement, translating the Ramayan into Nepali, played a crucial role in establishing Nepali as a literary language in Sikkim. This empowered the Nepali-speaking population and fostered a strong sense of cultural identity.

The Acharya's work transcended borders. His influence wasn't limited to Nepal; it extended to Sikkim, fostering cultural exchange and a sense of unity among the Nepali-speaking community, a legacy continues to this day, as Bhanu Jayanti, Acharya's birthday, is a major celebration in Sikkim. His contributions continue to be recognised and celebrated throughout the state.

While the exact year Sikkim began celebrating Bhanu Jayanti is unknown, the cultural significance of the Nepali language and Acharya's role in its development suggest the celebrations likely started soon after Nepal began observing Bhanu Jayanti.

Some rudimentary writing disclosed that in the 1950s, a group of Sikkim's literary figures, including Dr. Tulshi Bahadur Chettri, Agam Singh Tamang, Padam Bahadur Subba, and Nima Lepcha, spearheaded a movement to honor Bhanubhakta Acharya's birthday.

Led by Kashi Raj Pradhan, a counselor at the time, they petitioned the Chogyal, or the King, for permission to observe Acharya's birthday on July 13th. The Chogyal readily granted their request and declared the day a public holiday in Sikkim. This marked the beginning of the continuous tradition of celebrating Bhanu Jayanti in the state.

Bhanubhakta Acharya, though born in Nepal, has transcended borders through the cultural and linguistic significance of his work. His writings had a profound impact on Sikkim, a northeastern Indian State, particularly in developing the Nepali language, promoting education, and fostering community unity.

Acharya's simple and accessible language replaced Sanskrit among Sikkim's upper classes. This shift solidified his revered status throughout the State.

In short, Bhanu Bhakta Acharya's work in promoting the Nepali language and making knowledge accessible had a lasting impact on Sikkim's cultural development and educational landscape.

LEGACY

Bhanubhakta Acharya's life and work continues to inspire generations of writers and linguists in Nepal and beyond. He will forever be honored as "Aadi Kavi", who fought for the Nepali language and brought the rich tapestry of Hindu mythology into the hearts and minds of Nepalis. His pioneering work laid the foundation for a flourishing Nepali literature and continues to shape Nepali literature to this day.

(Dr. Dilip Pandey is one of the senior members of Sikkim Knowledge Group https://www.facebook.com/groups/1016930669122164. He is currently Associate Professor in Law/Dean, Sikkim Government Law College, Gangtok)