The current Central Municipality-10, Lamjung (Hadikhola , in Bardhan) was born to Deu Bahadur Dura, the father of Thado Vaka, but the date of his birth has not been determined yet. He was born in the B.S 1950s. There are only preliminary studies and estimates that it happened he died in B.S 1990s. This has not been confirmed to date. As time goes on, this subject becomes more and more complicated for research. He enlisted in the then British-Indian Army (1/5 GR) and it is true that his platoon was the Hawtawaz in present-day in Pakistan. All that is needed is proper effort and initiative. If the Nepalese embassies in India, Pakistan, and the United Kingdom search through the Ministry of Foreign Affairs, an anonymous history may come before us. It was Deu Bahadur Dura who introduced Thado Vaka. Kaski’s (in Rabaiya Dada) Punch Subba Gurung was born on 24 Magha,1947 B.S, and died on 14 Magha,2033 B.S. Puncha Subba Gurung was a famous folk singer who accompanied Deu Bahadur Dura at that time. When it comes to Thado Vaka, we should not miss it but Deu Bahadur Dura and Pancha Subba Gurung are the anonymous legacies of history that have always been neglected by the state.
Karputar is a famous religious site in West Lamjung. Where the Shivaratri fair takes place every year. Lamjung, the center of faith of the people of Tanahu and Kaski, the heritage of religion. On the night of Shivaratri, Lord Shiva is worshiped there. Staying awake all night, the lamp is lit, peace is called and prosperity is wished. These are the beliefs of the common people connected with religion. Few Nepalis know that this place is not only the center of religion and faith but also the origin and center of folk culture of the western region. Now don’t just go back to history. Now for us, Deu Bahadur Dura and Thado Vaka are important aspects of an in-depth study. Now, these challenges have come before us. All questions are unanswered. An in-depth study is indispensable. I am going to cut a little history here in this article. I’m talking a little bit about the present and I’m also worried about the future.
This song is very complicated to sing and learn. You have to keep adding pieces from the beginning. What the answer is going to give back is that both the context and the meaning should start and end.
When it comes to folk songs and folk songs, everyone remembers Lamjung. Lamjung itself is also a fertile ground for art and literature. Thado Vaka is also Lamjung’s introduction, pride, history, and identity. There is a lack of a new generation to preserve its original taste. Dirgha Raj Adhikari (Vedi Kharke Silo) was a pillar and a hero who brought Deu Bahadur Dura to Lamjung for the first time. Bima Kumari Dura and Raju Pariyar both current singers of Nepali folk songs, were born in Lamjung. National poet Madhav Ghimire was also born in Lamjung. He has given so many popular and nationalist songs to the country. Within his songs are the realities of the same village society. There are heartaches. There are all the experiences of life. That is the fragrance of the soil. There is an introduction. It is in the dignity of the country. The culture of the place has the highest rhythm. Has a proud history.
With the name of Lamjung folk songs and folk fellowship come to the fore. There is folklore, folk music and so Lamjung has an identity and respect until today. THADO VAKA is unique in itself and also worth discussing. Many things can be said at once in this VAKA. This is also the main feature of this Vaka. If the front and back verses and alliteration cannot be matched while singing, the song does not give any sweetness and solid meaning. Therefore, to sing this Vaka, one must be mature in this Vaka. This is not a complex song that cannot be understood by the society, the ordinary human brain, and its memory, but the way in which he easily picks up the rhythm and rhythm of other songs is very difficult. The reflections of the society expressed by the singer in the song are extraordinary. It’s totally different for other songs and music. It is very difficult for the present generation to sing this song easily. Now only a few singers can sing this song. Many in Nepal do not even know about this song.
It is true that Lamjung rock, soil, air, and water also sing in their own rhythm. These are now the subject of pride, prestige, and dignity of the country.
Dirgha Raj Adhikari ( Vadi Kharke Sailo ) was born on 29 Bhadra, 1990 B.S in Turlungkot, Lamjung. Father of Bal Bhadur Adhikari and mother Nanda Kumari Adhikari. He is the third child of the parents. His father Bal Bahadur Adhikari had a sheepfold at that time and he was called Vedi Kharke in the vernacular. Later, Vedi Kharke Sailo became the basis of another introduction from the profession of Dirgha Raj Adhikari’s father. He has been worshiped and known by this name more than his real name till today. Therefore, if it is removed from his name, his identity will remain incomplete. He had three days left to reach 85 years. He left this land in the Sundar Bazar of Lamjung on Monday, Bhadra 26,2074 B.S. He was amazing in the art and ability of how he could instill the images, myths, love, and harmony in the songs of Thado Vaka. He had learned in his childhood to pick pearls of such creation. How sweet, heart touching is his songs. Words cannot explain the depravity and perversion of society through songs. With his death, we have lost his amazing ability and art. This is an irreparable loss in the field of folk songs in Nepal. It is difficult to fulfill it easily now.
I don’t have to say or write more than this here. It is true that Lamjung rock, soil, air, and water also sing in their own rhythm. These are now the subject of pride, prestige, and dignity of the country. Following the legacy of Deu Bahadur Dura in Thado Vaka, Dirgha Raj Adhikari has been walking till today. He also gave his life by singing this Vaka. He is no longer with us. Now, the duty and responsibility of preserving Thado Vaka, which he has brought to this stage by his lifelong contribution, has now fallen on our shoulders. He was a patron of folk culture, an important original culture of the state. But ironically, the state has always ignored it. If the state could have given him the respect he deserves while he was alive, all folk culture would have been respected. The head of folk culture would be upright. Everyone should put their hands on their chests and criticize themselves. The state has failed, but we must not fail in the future.
The uniqueness and variety of these Vaka are also due to its incompatibility with any other Vaka prevalent in Nepal. This song is very complicated to sing and learn. You have to keep adding pieces from the beginning. What the answer is going to give back is that both the context and the meaning should start and end. You should be able to stretch your voice just as long. Its singing style, the way it is sung, the way it is covered, the style of expressing the song is very different and unique. It is more difficult to sing and understand than other folk songs. The humming, style, and sweetness of the Thado Vaka when the ear touches, the singing style, the way, and the pieces of the song when the man understands! For seven days and seven nights, it blinks unknowingly. Thado Vaka has become famous among the people of that region. That is why Deu Bahadur Dura has become a proud history and Dirgha Raj Adhikari (Vedi Kharke Sailo ) has become another proud history. Due to this, the soil of Lamjung is still becoming lucky in the field of folk songs and folk music. He was one of the most famous singers of the last generation in Nepal. I can’t say with certainty who inspired him to sing in this Vaka, but when I listen to his songs, I think he is walking on his own. He must have been fascinated by his unique view of the village and the sweetness of this song. Rejoicing in this, he spent his long life.
” Ha…Ha…Ha. Kahileko Jhari Bida, Kahileko Badal, Kahile Ko Ghama Chhaya. Lahure Gala, Dhagako Palla, Sanjokale Garda, Kahako Dajuvai, Kahako Didibahini veta vako Bela . Aarani Taicha Tadhako Maya Nalagaunu Raichha Duidinko Ramchyya ”
These words are the sweet words of the song he sang over and over again. Even though he is no longer with us, this song and these words will always be immortal and alive. When his life experiences, sensations, sorrows, joys are rhythmic in the song, it certainly has the impression of time, sadness, time, and place. The country, the society, the culture, the manners are all influenced by the things that are influenced by his song in one way or another. As a creator, the singer is a product of the society, as it is also a unit, it is also natural to speak about the pain and beating of the society in the personal experiences and experiences of the singer. If you study his songs in-depth, you will find all these things in him. Ironically, in recent times our folk cultures have slowed down a bit in the countryside. The village is our mainstay. Now we have to make a fuss again in our village’s Again, Chautari, Chadparba, Melpat, and Haat Bazaar. Sayapatri, Makhamali, and the Godavari should be inflated in the same way again. Marci rice should be sown in the field. We have to wake up the Sorathi and Madlu Ghintang in those villages again. They have cultures and so we have originality, we have an identity. Now we have no choice but to reawaken and move the happiness that was taken away in the name of these drastic changes. If we lose our originality and folk culture, folk songs, folk music, our identity may also be lost tomorrow. So it is important to bring back the lost laughter in most of the villages now. In that case, this VAKA can also be protected and promoted.
“Kaha Gayau Deu Bahadur Dura, Sunya Vyo Karputar Bazaar “, Maita Jada Kurauni Paura, Gayo Kayre Deu Bahadur Lahura “
These and similar are the pieces of Thado Vaka that speak history, speak society, speak our realities, open our histories, and keep reminding Deu Bahadur Dura. The way of singing this song, which is sung as a dialogue between the two sides, is different and complex from other folk duets. The sorrows, joys, pains, love, society, manners, etc. of the village are created by including everything, and then the songs sung in Thado Vaka are touching and touching. Dirgha Raj Adhikari is the latest proof, example, history, and a witness of his folk songs and folk music. Even after passing the eighty-fourth spring, his passion for singing, art and throat was always amazing. While listening to his songs, it seems that the wind has forgotten his way of walking and he is still listening to Madlu’s disgust with the same cuckoo voice. Somewhere even the flowers may have forgotten to scatter their fragrance and maybe rising to hear those voices.
The green hills, the Chautari, the Bhanjayans and the ups and downs, the vibrations of the face are all familiar with the various forms, rhythms, and patterns of this Vaka. Who has risen from his head in the field of folk songs and folk music and is giving a proud introduction of himself till today? Who is still seeking his identity, respect, and identity in the midst of complex circumstances in this country? Now the times and times have changed. Now the beliefs have also changed. Now we have to search for the history of our village house, our hill guard, our songs and music. It must be written and also respected. This country now belongs to all languages, dialects, castes, diverse languages and cultures. If you can respect and protect everyone, then this country will be stronger. Awaiting such an introduction is this Thado Vaka, the two anonymous characters of history, Deu Bahadur Dura, Pancha Subba Gurung, and now Dirgha Raj Adhikari.
Now history should not be written only of politics. Different elements play a role in keeping society alive and moving. Among them, folk songs and folk music are also an important part. The tune of Saragi sung by the singing brother. Whether it is the melodious melody played on the ups and downs, the tune of the flute, the Panchche Baja, our folk songs, and folk music have their own proud history. We have our own identity. They all carry their own kind of heart, pride, and history. Thado Vaka is suffering due to a lack of such protection. He was living in history. He also worked to fill this void throughout his life. But now it is over. There are not many talented singers in the Gandaki region who can sing this Vaka. From Tanahu Uttam Gurung a singer of the last generation is also one of them. Now that Shiromani Dirgha Raj Adhikari of Thado Vaka is no more on this earth, this responsibility has definitely shifted to his/her shoulders. Another celebrity is Devi Bahadur Gurung a fellow traveler of Dirgha Raj Adhikari. He has made an invaluable contribution to the preservation of this song. The government needs to take initiative to pass it on to the next generation and protect it. Only if the government and the leaders of the region could take the initiative in protecting and promoting this Vaka would there be a true tribute to Drigha Raj Adhikari? The “Thado Vaka Folk Art Foundation” was also established last year. May the foundation plays a significant role in introducing the next generation to the Thado Vaka, protecting it, inclusive and protecting, promoting, and disseminating this Vaka. Such folk culture can never be protected and developed by a single initiative of a single person. Now we have no choice but to move forward as a united country and society
(Bikash Thapa is a freelance writer, Book Reviewer, poet, and songwriter)
Source: This article was previously published Nepali in the Nayapatrika Danika on Asoja 15, 2075 B.S.
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