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Journal articles on the topic 'Laxmi Prasad Devkota'
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1
Pun, Min. "The Canons of Nepali Writing in English." Tribhuvan University Journal 31, no. 1-2 (December 31, 2017): 63–74. http://dx.doi.org/10.3126/tuj.v31i1-2.25332.
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After Laxmi Prasad Devkota pioneered Nepali writing in English in the 1950s, Mani Dixit, Tek Bahadur Karki, Abhi Subedi, Padma Prasad Devkota, D.B. Gurung, Laxmi Devi Rajbhandari and a few others continued to write in English during the 1960s, 70s and 80s. But Nepali writing in English gained its momentum with the publication of Samrat Upadhyay's Arresting God in Kathmandu in 2000 and Manjushree Thapa's The Tutor of History in 2001. They were followed by a group of other aspiring Nepali writers who emerged with their works in English that took over the global readership. Therefore, this paper argues that Nepali writing in English has achieved its canonical status with Laxmi Prasad Devkota, Samrat Upadhyay and Manjushree Thapa as canons of Nepali writing in English.
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Adhikari, Tara Prasad. "Decoding Deconstruction: Unveiling the Layers in Mahakavi Devkota’s Poetic Works." Harvest 3, no. 1 (March 28, 2024): 113–20. http://dx.doi.org/10.3126/harvest.v3i1.64190.
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“Decoding Deconstruction: Unveiling the Layers in Mahakavi Devkota’s Poetic Works” explores the intricate tapestry of Mahakavi Laxmi Prasad Devkota’s poetry, using a deconstructionist point of view. The paper reveals unimagined Deconstructionist features within Devkota’s works, akin to the ideas developed by Jacques Derrida during the 1960s. Devkota has questioned all the so-called hierarchies that were prevalent in Nepali society then. He has questioned human-centric discourses. Thus, his poems exemplify a deconstructive mindset. They invite readers to embrace ambiguity, explore new perspectives and transcend traditional modes of interpretation. This study illuminates how some of the poems by Mahakavi Devkota are so very close to the deconstructionist view developed by Derrida and so e other theorists in the 1970s.
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Adhikari, Tara Prasad. "Laxmi Prasad Devkota: A Myth-taker and a Myth-maker." Literary Studies 33 (March 31, 2020): 116–21. http://dx.doi.org/10.3126/litstud.v33i0.38067.
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Laxmi Prasad Devkota was a romantic poet, well acquainted with the Western and Eastern romantic tradition. It is a well-known fact that the western romantic writers brought about a kind of revival of the era of mythology through their writings. Mythical stories and scenes often became the sources for their works. These romantic poets sometimes took the existing myths for their literary creations and sometimes they also created their own myths. Love for mythology is visible not only in these western Romantic poets but also in our own poet, Mahakavi Devkota. Because of his intense knowledge of the classic myths, he often exploits some aspects of mythology in his writings. In his works, Devkota often uses mythological refrains, names, character traits, mythical beings and some related images. He does not just take myths from various sources; at times he also creates them.
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Gurung, Dilu. "Human-Nature Interactions in the Poetry of Laxmi Prasad Devkota and Rabindranath Tagore." Outlook: Journal of English Studies 14 (July 17, 2023): 24–32. http://dx.doi.org/10.3126/ojes.v14i1.56654.
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This paper attempts to show what ecocriticism is and how it is applied to the poems of Laxmi Prasad Devkota, a great poet of Nepal, and Rabindranath Tagore, a great poet of Bengali in India. Although they belong to two different South Asian countries, they deal with love and concern of nature in their poems. In this study, I have explored some literary attributes and ecocritical aspects of the poems of these poets. Some of their similarities have been discussed in this paper. Even though both the poets are popular in other genres of literature, the focus of this paper is to analyze the poems from the perspective of ecocriticism. These poets wrote the poems about nature even before the word ‘Ecocriticism’ came into existence and got defined. However, Devkota and Tagore were using the ecocritical standpoint to write their poems before the term was coined. The two poems of Devkota: “The Swallow and Devkota” and “The Brook” have been undertaken for the textual analysis. Similarly, the two poems of Tagore: “The Tame Bird Was in a Cage” and “The Banyan Tree” have been selected for textual analysis. Overall, this paper has shown the connection between the human world and the natural world and the ecocritical aspect in the poems of Devkota and Tagore.
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Paudel, Maheswor. "Reading Devkota’s Prometheus as a Transnational Text: Intersecting the East and the West." SCHOLARS: Journal of Arts & Humanities 5, no. 2 (August 15, 2023): 41–49. http://dx.doi.org/10.3126/sjah.v5i2.57498.
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This paper reads Laxmi Prasad Devkota’s Prometheus in the backdrop of Percy Bysshe Shelley’s Prometheus Unbound, considering the allegiance of a Nepali writer to a Western canon. Devkota, who had access to the literary trends in the West, has attempted to appropriate the Western tradition of portraying Prometheus as a mythical hero in literary works like Shelly’s and has tried to localize the image of the hero to elevate the marginalized status of the oppressed in Nepali society. Prometheus was unbound like that of Shelly’s and thus unlike that of Aeschylus as bound, Devkota projects this mythical hero in the Western mythology as a savior of the voiceless of his society. Drawing on Peter Morgan’s idea of transnational literature which “would identify that point at which two or more geo-cultural imaginaries intersect, connect, engage with, disrupt or conflict with each other in literary form,” this paper examines Devkota’s Prometheus how it intersects the East and the West in terms of the popular myths of two different societies.
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Shahi, Sushil Kumar. "Stylistic Analysis of Laxmi Prasad Devkota's Poem 'The Lunatic'." Journal of Nepalese Management and Research 5, no. 1 (December 31, 2023): 109–16. http://dx.doi.org/10.3126/jnmr.v5i1.61390.
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This study is based on a stylistic analysis of the poem 'The Lunatic' by a great modern poet of Nepal, Laxmi Prasad Devkota. This analysis focuses on the foregrounding, metaphors, graphological, phonological, morphological, and semantic levels to explore and analyze what the poet wants to convey by describing his own experiences, showing the complex relationship between the poet and people living in the society that is going through social transformation. Stylistic techniques and methods are tactfully used to unfold the hidden feelings and experiences of the poet's life. Keeping in view stylistics is the study of different devices employed in language that give literary style and beauty to any writing; this article aims to explore and reveal hidden realities of poetic lines used in the poem 'The Lunatic'. This analysis helps us understand the poetic expression that can beautifully provide the picture of social transformation through the conflict between the poet and society. The stylistic devices used in this poem are the setting of the poem, along with the figures of speech. This study examines how the changing social context affects the poet's feelings and thoughts when composing poetry. Furthermore, the article explores how figurative speech enhances the impact of poetry on the readers' thinking.
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घिमिरे Ghimire, अम्बिका Ambika. "लक्ष्मीप्रसाद देवकोटाका बालकाव्यको विधातात्विक अध्ययन {Etymological study of Laxmi Prasad Devkota's children's poetry}." Sotang, Yearly Peer Reviewed Journal 1, no. 1 (August 1, 2019): 1–6. http://dx.doi.org/10.3126/sotang.v1i1.45831.
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वि.सं. १९८७ देखि बाल कविताको रचना गर्न थालेका देवकोटाले नेपाली साहित्यमा अनगिन्ती बालकविताका साथै ‘राजकुमार प्रभाकर’ र ‘कटक’ बाल काव्यको पनि रचना गरे । उनले रचेको ‘राजकुमारप्रभाकर’ नेपाली साहित्यकै पहिलो बालकाव्य हो भन्ने कुराको सूचना यस लेखमा दिइएको छ । यस लेखमा‘राजकुमार प्रभाकर’ दन्त्यकथामा आधारित बालकाव्य हो भने ‘कटक’ नेपालको ऐतिहासिक विषयवस्तुमाआधारित बालकाव्य हो भन्ने पनि प्रस्ट पारिएको छ । यी दुबै बालकाव्यको विषयवस्तु बालग्राह्य छ भन्नेकुराको चर्चा गर्दै देवकोटाका यी दुई बाल काव्य स्वाभाविक भाषाशैली, गीतिचेतनायुक्त लयविधान,चामत्कारिक विम्बालङ्कार, स्वाभाविक पात्रविधान अनि नैतिकतामूलक र वीरचेतनायुक्त सन्देशले युक्त भईबालकलाई मनोरञ्जन प्रदान गर्न सक्षम छन् भन्ने कुराको निक्र्याेल यस लेखमा गरिएको छ । {V.S. Devkota, who started composing children's poems in 1987, has written countless children's poems in Nepali literature as well as children's poems 'Rajkumar Prabhakar' and 'Cuttack'. In this article, information has been given that 'Rajkumar Prabhakar' composed by him is the first children's poem of Nepali literature. In this article, it has been clarified that 'Rajkumar Prabhakar' is a children's poem based on a fairy tale and 'Cuttack' is a children's poem based on a historical theme of Nepal. Discussing that the subject matter of these two children's poems is child-friendly, these two children's poems of Devkota are able to entertain the children with their natural language style, lyrical-conscious rhythm, miraculous imagery, natural characterization and moral and heroic message.}
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Adhikari, Tara Prasad. "Mahakavi Devkota: a Myth-taker & a Myth-maker." Journal of English Language and Literature 13, no. 3 (June 30, 2020): 1226–28. http://dx.doi.org/10.17722/jell.v13i3.430.
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Laxmi Prasad Devkota is simply hailed as the Mahakavi in Nepal that means he is the greatest poet of Nepal. He had a romantic inclination that a reader may easily notice while going through his writings. Of course, he had an immense knowledge of the romantic tradition of the West but at the same time he was a great scholar of English, Hindi, Sanskrit, and Nepali literature. Due to his vast range of knowledge, he has been able to draw numerous mythologies from various places and use them in his writings. But he is not just a taker of foreign myths because he even twisted them at many places. He was very playful of his subject matters and styles. Another interesting thing about Devkota is that his writings do not just take and break foreign myths; he also makes new myths in his own way. This is why this paper argues that Devkota is a taker, breaker, and a maker of myths.
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Phuyal, Komal Prasad. "Beyond Protest and Poetry: Political Vision in Devkota’s Selected Poems." SCHOLARS: Journal of Arts & Humanities 2 (August 31, 2020): 27–36. http://dx.doi.org/10.3126/sjah.v2i0.35010.
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Great Poet Laxmi Prasad Devkota (1909-1959) transcends the quotidian sphere of social life to reach beyond the domain of the protest through his poetry in his perpetual quest for order. The core of social structures comprises of a body of rules derived from human imagination through which the underlying base in human society is regulated in the process of interaction of human agency and social mores. Since rational ways of society lead to justice and social welfare in general, the configuration of social structures depends on rational choices. However, certain lapses emerge as errors in the underlying principles of society, for the rational choices also give way to particular fissures in each age. Consequently, people aspire to obtain novel social structures through the invention and use of such structures in that errors in projection of public welfare result out of inability of the concerned people to project beyond the solid limitations of the time and space. However, after the passage of time, the value systems encounter with various challenges, whereby letting innovative perceptions emerge within the existing order of social imagination. As guides of society, the most sensitive minds including poets, philosophers, and visionaries spot blank spots in form of errors, lapses, and loopholes in unified, coherent vision of inner core of society. This paper argues that Devkota exploits the systemic errors in the underlying core of social system as the creative resource for his poetry. This paper new historically reads Devkota’s “The Lunatic” and “The Swallow and Devkota” to explore social and historical forces in the formation of particular mindset. The paper centers on the poet’s political vision for a just society.
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Dhungel, Nabaraj. "Man-Nature Relationship in L P Devkota’s Poems: An Ecological Study." Literary Studies 33 (March 31, 2020): 61–70. http://dx.doi.org/10.3126/litstud.v33i0.38058.
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Man-nature relationship is one of the central themes of great poet Laxmi Prasad Devkota. This relationship is both analogous and Antithetical. Nature is source of life, knowledge and pleasure foe human beings. But at the same time it is cruel and angry giving pain and suffering to human beings. Similarly, man both loves and exploits the nature. On the one hand, they worship nature as god but on the other hand, they make it the source of earning deteriorating it. Instead of enjoying its beauty and positively using nature, human beings try to get maximum profit from nature irrationally utilizing it which causes adverse effects in the ecosystem and the whole universe. Many of his poems focus on mundane elements of the human and the natural world.
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Chalise, Keshav Raj. "Mayavini Sarsi (Circe): Devkota’s Reworking to Western Myths." Literary Studies 33 (March 31, 2020): 20–30. http://dx.doi.org/10.3126/litstud.v33i0.38032.
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Laxmi Prasad Devkota, celebrated poet as the Mahakavi or Poet the Great wasborn in 1966 BS. Writing in distinct style from the tradition, Devkota has broken the convention in Nepalese writing, both in form and content, though he was in the difficult mode of free expression due to Rana observation over writings and even the discouraging situation on free thinking and creative writing.
He has adapted Sanskrit tradition of writing epics, (Mahakavya) and also, he has composed the epic on free verse. He has introduced and applied western Romantic trend of writing poetry. With these new modes, he has introduced new genre and approach in writing poems and other forms of literature. Openness, lucidity and honesty are some of the characteristics of Devkota’s poetic works. His feelings, sensibility and expressions have been blended perfectly and brilliantly with words and meanings that have created an explosion of thoughts and ideas in his writings. We find spontaneous expression in his poems and there is no artificial sense.
As a versatile writer, he has composed in all literary genres, pomes, epics, essays, plays and fictions, but he is basically a poet. Having with the knowledge both in eastern Sanskrit literature and western literary traditions, he has combined both traditions in his Nepali writings. With the use of the western and eastern mythical references, he has united the traditions of the both in his writings. This article aims to observe his revisit to the eastern and western mythical references in Mayavini Circe, the epic on free verse.
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Adhikari, Bam Dev. "Idealization of Gandhian Myths in Bapu Sonnets: Devkota’s Romantic Perspective." JODEM: Journal of Language and Literature 11, no. 1 (December 31, 2020): 33–43. http://dx.doi.org/10.3126/jodem.v11i1.34802.
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Bapu sonnets were composed by great Nepali poet Laxmi Prasad Devkota just after the assassination of Mahatma Gandhi in India. Mahatma Gandhi used to be called ‘Bapu’ by the commoners of India and these 38 sonnets written on him are supreme examples in terms of the form of the sonnet; but in terms of the content, the sonnets romanticize Gandhi and his contribution to India and Indian people. Written in the heydays of Mahatma Gandhi’s popularity, the sonnets admire Mahatma Gandhi and deify him as a hero of Indian people. Mahatma Gandhi did play a great role in liberating India from British Raj but his role was controversial even in the Independence Movement of India and he became a more controversial figure in the subsequent years of his death. When these sonnets are read at the touchstone of how Gandhi is regarded today, they oversell Gandhi’s contribution, for he was blamed as caste-biased, religion-biased, gender-biased and class-biased person. In this article, I am making an argument that the sonnets make overstatement about Gandhi and praise him excessively.
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Devkota, Padma. "The Superb and the Awesome: Animals in Muna-Madan." Literary Studies 33 (June 25, 2020): 171–77. http://dx.doi.org/10.3126/litstud.v33i0.38073.
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From the earliest cave painting to the most recent human expressions, both real and fantasized animals have continued to haunt our memory and imagination. Such animals have found their metaphoric, symbolic or metonymic equivalents in our ways of thinking about culture and have largely populated all genres of literature including fables and allegories. They are today invariably tied to our thoughts, motivations and feelings in ways that demand our concern. While we have hunted them or captured and domesticated them for our use, we have also distanced them as inferior beings or stopped to question our own moral superiority over them. However, we have not stopped marveling at the variety and beauty of the animal kingdom with an emotional entanglement which transmutes the wild and dangerous into superb and awesome creations that fill us with wonder and respect. I aim to dwell upon this emotional entanglement to study how Laxmi Prasad Devkota populates his long narrative poem, Muna-Madan, with animals and, in the process, show how these animals reflect the delightful and the tragic mood of the poem.
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Lamichhane, Yog Raj. "A Rasa Reading of Prayer on a Clear Morning in the Month of Magh." Journal of NELTA Gandaki 3, no. 1-2 (November 29, 2020): 73–81. http://dx.doi.org/10.3126/jong.v3i1-2.33146.
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The study examines how the persona perpetually searches tranquility in the poem entitled “Prayer on a Clear Morning in the Month of Magh” by Laxmi Prasad Devkota. For the study, I have entered into rasa reading to explore the sovereignty of śānta rasa, which is pervasively dominant in the poem. As the nature of śānta rasa, all emotions merge out of śānta and finally in the end, submerge into it. Primarily, the determinant, consequent, and transitory emotions are identified and further analyzed to illustrate how they conjoin. Through the discussion, it appears that any sensitive readers of the poem could identify themselves to the persona’s emotion as one involves in prayer. It stands as the devotion and celebration of the God and nature in the month of Magh; that represents creation and clarity. It happens there suspending ‘I’, surpassing ego, and searching metamorphosis of the lustrous desires, fabric beauty, and worldly pain for overcoming both life and death enjoying the elixir of the Sun and learning the lesson from the God. As a result, the persona believes in the dying down of the worldly dream to achieve delight and disillusionment eliminating shiny lacy veils entrapping humanity. Thus, the poem searches tranquility as a state of pure peace relishing utmost and absolute aesthetic pleasure, sama. Finally, it expands the scope of the Eastern aesthetics, especially unfolding and widening the area of śānta rasa, which is usually overlooked even in the Eastern literature.
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Sharma, Lok Raj. "Thematic Analysis of Laxmi Prasad Devkota’s Poem “The Lunatic”." International Research Journal of MMC 3, no. 3 (October 1, 2022): 98–109. http://dx.doi.org/10.3126/irjmmc.v3i3.48641.
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A literary text can be analyzed through numerous perspectives, and a thematic analysis stands as one of the perennial perspectivespractised in analyzing poetry. This perspective embraces a qualitative research method that is used for exploring and interpreting patterned meaning across datasets. This article makes an effort to explore pertinent themes in Devkota’s tough philosophical poem “The Lunatic”. This articlewriter employs an inductive approach to analyze the poem. The inductive approach involves deriving meaning and creating themes from data without any preconceptions. This article, which makes use of words, phrases and verse lines mustered from the poem as qualitative datasets, winds up with the rebellion against inhumanity as one of the most prominent themes of the poem. This article will be utterly significant to the teachers and the students of literature.
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Khanal, Baburam. "Imposition/Appropriation of Patriarchy/Masculinity in Laxmi Prasad Devkota's Epic Poem Muna Madan." Interdisciplinary Journal of Management and Social Sciences 2, no. 1 (April 29, 2021): 18–25. http://dx.doi.org/10.3126/ijmss.v2i1.36764.
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Muna, the female protagonist of the epic poem “Muna Madan”, suffers from prejudices. She becomes the victim of patriarchy. Her effort to resist the imposition of masculinity upon her has been useless ultimately. This paper explores how she appropriates the imposition of masculinity and gives consent to her husband to leave for Tibet. While doing so she remains at home nursing his aged mother, waiting, hoping for his safe return that never materializes until she transforms her from her physical state to the spiritual one.
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Gautam, Mani Bhadra. "Quest Myth in Devkota’s Narratives: A Study of Muna Madan." Cognition 2, no. 1 (October 30, 2019): 80–86. http://dx.doi.org/10.3126/cognition.v2i1.55574.
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The Quest Myth centers on transformation of consciousness, the hero’s journey, human feelings, understanding, observation, actions, experiences, life and death. It undergoes on archetypal and spiritual growth of the time derived themes and ideas from a long standing, scenarios/socio-historical context. Primitive mental images inherited from the earliest human ancestors in Jungian theory are reflected in Laxmi Prasad Devkota’s Muna Madan. It captures the mythical images and presents events relating with human feelings and thoughts in Jungian, Kallis, Kapell and Izod’ framework. It subjectivizes on human cruelty, socio-cultural violence and dis-harmony representing the past reality and present changes as narrated in the text. This article presents a brief sketch of Devkota’s orientation to mythical world. I have tried to examine the narratives in Muna Madan from mythical perspectives.
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Baral, Pawan. "Civic Education through Literature: A Case of Devkota’s “The Lunatic”." Pursuits: A Journal of English Studies 6, no. 1 (July 21, 2022): 65–74. http://dx.doi.org/10.3126/pursuits.v6i1.46852.
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This research paper examines the role of literary texts in implanting and enhancing civic sense with reference to Laxmi Prasad Devkota's poem "The Lunatic.” It primarily aims at excavating the aspects of civic education regurgitated in the poem through close textual analysis. As the process of affecting people’s beliefs, commitments, capabilities, and actions as members of communities, civic education occurs involuntarily from social institutions and communities. literary texts are important resource for civic education as the ideas and experiences depicted in the texts sensitize readers to enhance civic knowledge, civic skills and civic dispositions on the students and to understand their role as active citizens. not only for developing communicative competence, but also for imparting civic education. To meet the complexity of tough academic challenges and expectations, educational institutions including schools and universities aspire to excel in a particular field and fail to cover civic education in their curricula as a separate course material. By teaching literary texts they can fill this gap. While preparation for examinations is afforded priority, value formation, character building, and focusing on building ethical standards in learners are not given adequate emphasis in our university curricula. The poem “The Lunatic” demonstrates that the readers can understand what they should do and how they should behave as a human being. Ultimately this helps in the formation of their personality as a good citizen. Thus, teaching literary texts as a course content is an important ingredient in the overall personality development of learners.
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Poudel, T. N. "Elements of Nature and Human Sensibility in Devkota's Poem Make me a Sheep, O Lord." Medha: A Multidisciplinary Journal 6, no. 1 (September 30, 2023): 66–78. http://dx.doi.org/10.3126/medha.v6i1.63958.
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This article explores the elements of Nature and Human Sensibility in the poem 'Make me a Sheep, O Lord' composed by Laximi Prasad Devkota in 1947 AD. He was impressed by British romantic poets, and is the pioneer of the Nepali Romanticism. So, it is suitable to study his poem in relation to the elements of romanticism. Nature is the key element of romanticism. The concept of human sensibility covers a range of ideas related to poet's experiences, feelings, sentiments, emotions, views and subjectivity. It has dual links. Though it is a pre-romantic concept, it is widely found in the Romantic period too. The study makes an attempt to interpret the images, symbols, concepts, figure of speech etc. in the poem in relation to nature and human sensibility. The article follows romanticism as a theory of analysis. The study confirms the prevalence of elements of nature and human sensibility throughout the poem. Regarding the form and translation, the study is based on Pen Himalaya's English version of the poem Prabhu ji Mlai Bhedo Banau. It has adopted the qualitative and impressionistic method of study. For the purpose of textual analysis, the writer of this article depends on works of research studies, journals and articles on the relevant subject. This paper can be utilized by and significant for readers, researchers, teachers and students.
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"The Great Poet of Nepal." IJELLH (International Journal of English Language, Literature and Humanities), August 10, 2019. http://dx.doi.org/10.24113/ijellh.v7i8.9519.
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This paper reviews two books of biography- one Narendra Raj Prasai’s The Great Poet of Nepal (2017)", a biography translated from Devkota Ko Jiwanshaili (2009), and translated by Anukritika and another Chandra Bahadur Shrestha’s My Reminiscence Of the Great Poet Laxmi Prasad Devkota published published from Royal Nepal Academy in 1981. I have reviewed both books of biography comparatively with reference to Devkota’s character in general and specifically his contribution to Nepal’s history and literature. For analytical purpose secondary resources were consulted. Qualitative analysis was the basic method applied. Analysis discovered the true greatness of the Great poet in knowledge, behavior, intelligence, struggle, and many other aspects of his life.