Author: space4knews

Introduction:

The second novel of renowned author Keshav Dahal, “Itha,” has gained significant attention. Despite limited literary output, Dahal’s impact on Nepali literature is profound. Primarily a social activist and political analyst, he is a creator who delights in cultivating ideas.

Though many thinkers come and go, Dahal never ceases to plant seeds for new awareness. Even as the Bagmati River floods devastate cities and roads, he persistently plants trees along its banks. Intellectually vibrant, Dahal represents a fresh and bright light among Nepali intellectuals.

One day at the Himalayan Java Café in Basantapur, I saw Dahal drawing on a cigarette and said—‘I feel emotional when I see the ancient palaces, the complementary towers, and temples of Kathmandu Valley. I could spend hours gazing at a palace standing firmly holding ancient history.’

I imagine queens waving from open courtyards and their attendants in pursuit! I am mesmerized by the royal attire and jewels. Suddenly, the queen’s smiling face darkens, and she begins to weep with sorrow.

Inside the palace, subjects stand with folded hands in servitude. Their expressions are devoid of both enthusiasm and grief; they are expressionless. I want to portray the reality behind the queen’s tears and the subjects’ blank faces.’

At that moment, I looked at my cold Americano coffee, but Dahal’s eyes were resting from the White Palace of Basantapur to the Kumari House.

‘I am taking Kumari Vasudha to the world of Ithalay,’ he whispered. ‘Who is Vasudha? And what is Ithalay?’ I asked in surprise.

‘That’s what I’m trying to explain,’ he smiled. About a year later, he called me – ‘Friend, I have finished the novel.’

‘Which novel?’ I asked with curiosity. ‘Itha,’ he said proudly. I was fortunate to study the manuscript and later revisited it after publication. The published edition displayed refinement in style and power in language. I congratulated narrator Keshav Dahal for presenting such an excellent work to Nepali literature.

The Story of ‘Itha’

“Itha” is set in the Buddhist era nearly 2400 years ago. The story begins in Vaishali under King Pramatib and expands through the reign of King Bimbisara of Magadha to the Saumer kingdom of Manjupattan. The main characters—Vasudha, Nayantara, Sairandri, and Supushpa—travel from the Licchavi domain in Vaishali to the Saumer territory in Manjupattan.

The journey of Nayantara, daughter of a farmer in Vaishali and head of a village, to the Koli state is enthralling. In Vaishali, during her youth, she is abducted by bandits.

The Licchavis defeat the Saumers and declare Nayantara’s son Supushpa the king of Manjupattan. The new kingdom is named Koli gram.

Vasudha and her friend Lakhabhadra suffer betrayal by Subhakamdev, brother of King Kamdev of Amaravati. Nayantara and Sairandri guide them on a path of struggle and successfully dissuade Vasudha from self-immolation.

The author leaves readers to wonder: ‘Who are those old women?’ Although the novel depicts state formation, dissolution, rulers’ character, and warfare, the intention is not to glorify kings but to highlight human values and the evolving elements of civilization and culture.

Originality of ‘Itha’

Dahal’s narrative style is original. He weaves contemporary themes with historical facts to create his stories. His first novel, “Mokshabhumi,” is also remarkable.

Studying both “Mokshabhumi” and “Itha,” I conclude that Dahal’s storytelling platform is unique. Although some describe “Itha” as historical fiction, deeper analysis reveals it is not merely a historical tale. “Itha” is a grand narrative woven beneath a thin veil of history, set in the Buddhist-era about 2400 years ago.

“Itha” reflects the gentleness of Vaishali, the grandeur of Magadha, and the divine aura of Manjupattan. Dahal incorporates the soil and bricks of these places as a foundation for the novel.

The setting is Licchavi-era; the story is uniquely original. Some characters have historical names, while others are fictional. Consequently, reading “Itha” feels like historical fiction, yet the story is entirely imaginative.

The author defines “Itha” as a ‘poetic blend of history and story.’ Using ancient history, myth, and philosophy as a canvas, he reveals the Licchavi era, an achievement deserving literary praise.

Language and Style of ‘Itha’

The language of “Itha” is poetic and melodious. Several sentences and paragraphs are aphoristic. The use of refined and poetic words across diverse contexts signals not just history but a creative reconstruction of philosophy and civilization.

Another hallmark of “Itha” is the vast imaginative world constructed beneath the thin cover of history. Though the characters are fictional, the historical contexts and ideals remain real.

Excavating Ancient Society through Symbols and Metaphors

Characters like Vasudha, Lakhabhadra, Nayantara, and Sairandri are fictional but function as symbols and metaphors. These figures expose the social behaviors, psychology, and class relations of their time.

The author believes that excavation is needed not only of his own society but of the societies and environments inhabited by ancestors. The Licchavi-period society was different from the present; their traditions and civilizational development shaped human culture anew. History alone cannot answer all questions; storytelling provides a powerful medium.

‘Nayantara’: Symbol of Women’s Dream, Struggle, and Triumph

Nayantara, the central character in “Itha,” is an original invention of the author. The narrative elevates women traditionally oppressed due to socio-cultural discrimination, acknowledging their value and role.

Nayantara’s pivotal role forms the novel’s vibrant core, encompassing the fall of the Saumers and the rise of the Licchavis in Manjupattan. The focus is less on political change and more on human values and civilizational transformation.

Kidnapped and sexually assaulted by bandits, forced to bear a child, Nayantara traverses a journey of love, pain, struggle, and rebellion leading to the establishment of a new state. She leaves the royal court to live independently, emerging as a symbol of liberation and resistance.

Her rebellion is a direct challenge to the male-dominated social order. It highlights women’s self-determination and the vital importance of their existence, which history often suppresses.

Artistic Fusion of Myth and History

Readers exploring “Itha” often experience ambiguity—it sometimes reads as narrative and other times as historical fiction. Whether this duality is a success or failure is debatable, though readers generally conclude the novel is commendable.

Grounded in the Licchavi context, it requires knowledge of history. For historians, it serves as an original inspiration. The author creates a vivid narrative by blending fictional characters with factual settings.

In “Itha,” Dahal integrates history, religion, philosophy, myth, legend, and folklore to create a world revealing countless silent figures absent from traditional history. The novel emphasizes that ordinary citizens play a more crucial role in history than kings or armies.

Hence, “Itha” rewrites Licchavi history through storytelling. The novel features striking repeated use of mythological elements. At a grand yajna arranged by Supushpa per Nayantara’s wish, the presence of King Janak, scholar Gargi, Sage Ashtavakra, and other great sages introduces a new creative experiment.

These sages are not mythic but wise figures of their time. The author expresses through repeated myth that human consciousness and knowledge defy geographical and temporal boundaries.

The story is enriched philosophically as Nayantara listens to the teachings of Lord Buddha, imparting spiritual and historical credibility to the narrative through the ‘Buddha symbol.’

Itha: An Expression of History, Civilization, and Philosophy

“Itha” embodies the confluence of Vedic, Buddhist, and Mundhum traditions. It covers the three ancient states of Vaishali, Magadha, and Manjupattan. Vaishali was the center of Shramanic traditions dominated by Buddhism and Jainism.

Magadha was a multi-religious hub where Vedic, Buddhist, and Jain faiths were influential. Manjupattan reflected Kirati and nature worship traditions, which later transformed under Vedic and Buddhist influences.

As the story aligns with the Buddhist era, Lord Buddha is one of the novel’s main characters. Buddhist scriptures like the Tripitaka and its sutras are referenced. Passages from the Mundhum, the Kirat civilization’s principal text, enhance the novel’s stature.

The three states experienced different religious and cultural influences over time, developing their own civilizations. The narrative’s events are artistically crafted to resonate realistically with readers, marking the novel’s success.

Summary

In conclusion, “Itha” stands as an outstanding and distinctive work in Nepali literature. It is not just a simple narrative but a literary endeavor successfully portraying the interplay of history, civilization, philosophy, culture, and human consciousness.

In a digital age dominated by readers seeking brief information and entertainment, “Itha” delves deeply into ancient history, philosophy, and civilization. The author connects history not merely to episodic events but to life philosophies, cultural awareness, and fundamental human questions.

Far from just retelling history, “Itha” offers a creative reinvention of history, civilization, and philosophy. By bridging truth and imagination, past and present, history and human experience, it inspires readers to view the present anew through the lens of the past. This achievement secures “Itha” a unique place in Nepali literature.

Thus.

On the morning of September 26, the catastrophic flooding of the Bhote Koshi River inflicted major human and material losses in districts such as Rasuwa, Nuwakot, and Dhading. The flood destroyed homes, roads, bridges, commercial structures, and livelihoods, displacing numerous families and leaving many without relatives. Many remain out of contact. Numerous households lost loved ones, property, and sources of income, amplifying displacement, insecurity, grief, psychological stress, and uncertainty about the future among affected communities.

Following the floods, rescue, relief, and rehabilitation efforts are underway by placing affected and displaced individuals in holding centers and temporary shelters. When viewed from a gender and protection perspective, the impact of the Bhote Koshi flood appears even more critical.

UN Women reports that about 157,550 women and girls in Rasuwa and Nuwakot have been either directly or indirectly affected. Approximately 43,000 of them urgently require humanitarian assistance. According to UNICEF’s preliminary humanitarian situation report dated August 31, 2026, nearly 65,000 people in Rasuwa, Nuwakot, Dhading, Gorkha, and Tanahun have been impacted.

These statistics reveal that the post-disaster situation involves more than physical damage alone. It necessitates urgent attention to child protection, family tracing and reunification, protection from violence, exploitation, trafficking, and psychosocial support. The health and nutrition sectors also face significant risks. UNICEF highlights that around 10,500 pregnant and breastfeeding women in the affected areas require nutritional support, specifically iron and folic acid supplements.

Four health facilities in Rasuwa have been completely destroyed, disrupting health services, which in turn affects maternal, neonatal, and child healthcare. UNFPA has prioritized maternity supplies, menstrual hygiene products, sexual and reproductive health services, and measures to prevent and respond to gender-based violence.

This clearly illustrates that relief involves more than providing food, water, and temporary shelter. Protection, health, nutrition, privacy, psychosocial support, family reunification, and access to sexual and reproductive health services for women, adolescent girls, pregnant, and postpartum women and children are fundamental elements of disaster response.

An important question arises: How has the disaster impacted the lives of women and adolescent girls? To what extent have their physical integrity, health, safety, privacy, and dignity been prioritized in rescue and relief plans?

Disasters affect everyone, but risks are not uniform. While floods, landslides, or earthquakes may be natural events, risks are deeply connected to pre-existing social, economic, and gender inequalities. Women often have limited access to economic resources, may lack land or property rights, and may face exclusion from decision-making processes about going to safe places.

They often bear greater responsibilities in caring for children, elderly, or sick family members. Inequities in access to information, transportation, health, and relief services can further increase their vulnerability.

Therefore, it is crucial to approach disaster response from a gender-sensitive perspective. Rescue efforts are not simply about moving people from flood zones to safe locations. Questions such as: Where are the pregnant women? What is the condition of postpartum mothers? Where are the adolescent girls? How are women with disabilities being relocated safely? What about individuals requiring regular medication? What immediate needs arise when family members are missing? Answers to these must be integral parts of rescue operations.

Holding centers and temporary shelters are providing food, water, clothing, blankets, and accommodation — all essential. However, beyond whether relief has arrived, it is equally critical to ask: Who needs what kind of assistance? We must never forget that menstruation does not stop due to floods; pregnancy continues unaffected; postpartum and breastfeeding needs persist. Women’s health requirements cannot be sidelined because of a disaster.

Women and girls arriving at holding centers need adequate sanitary pads, undergarments, clean water, soap, safe toilets, and privacy for personal hygiene. These are not luxuries but essential for health, dignity, and human rights.

Providing a single pack of sanitary pads does not fulfill menstrual hygiene management. Adequate supplies of pads, undergarments, clean water, soap, safe latrines, waste management, and privacy are all necessary.

Pregnant women require regular health check-ups, medication, delivery services, and emergency healthcare. Blocked roads, lack of transportation, or inaccessible health facilities close to delivery can be life-threatening. Prioritizing pregnant women in rescue is not charity but a matter of respecting their rights. Safe motherhood is their fundamental right.

The condition of postpartum mothers and newborns is highly sensitive. Breastfeeding requires safe, private spaces, and mothers need adequate nutrition and rest. Newborns need careful attention to cleanliness, temperature, and nutrition. One postpartum mother shared, “We have food and shelter, but living all together is noisy. My three-month-old daughter cannot sleep and has to sleep on the cold floor. I cannot sleep either. This affects my milk supply. Some have brought packet milk, but without proper feeding tools, the baby cannot digest it well. We need safer, more secure accommodations.”

This testimony highlights the gap between relief provided and actual needs. Food is vital, but postpartum mothers also require resting space, sufficient nutrition, safe breastfeeding areas, and health and nutrition support for newborns. Shelter is not just a tent or roof; it includes safety, privacy, hygiene, health, nutrition, and dignity.

Security at holding centers is a serious concern. Female police presence is necessary at every center. When hundreds of people reside together, how is women’s privacy maintained? Are they safe going to toilets at night? Is there a private space to change clothes or manage menstruation? Where do survivors report violence? Where do pregnant women access emergency care? Are postpartum mothers provided secure breastfeeding spaces? Without answers, it is difficult to consider relief centers as safe shelters.

Relief distribution practices must also be reexamined through a gender lens. Distributing aid primarily to the male head of household can obscure the real needs and voices of women. Special attention should be given to single women, female-headed households, adolescent girls, pregnant and postpartum women, women with disabilities, and socially marginalized groups.

Asking women merely “What do you need?” is insufficient. Their responses must be incorporated into decisions on relief and response. Sexual and reproductive health must be part of emergency services: antenatal care, delivery, postnatal services, contraception, menstrual hygiene management, treatment after sexual violence, psychosocial support, and necessary referrals cannot be deferred. Women’s bodies and rights remain intact during disasters.

Furthermore, displacement, lack of privacy, insecure shelters, financial hardship, and weak protection mechanisms increase the risk of gender-based violence. Hence, safe complaint and grievance mechanisms, confidential referral systems, psychosocial support, health services, and legal and structural protection must be integrated into relief and shelter programs. Prevention should start from recognizing risks, not just reacting after incidents occur.

Disaster effects do not end with rescue and relief. Women risk being left behind during rehabilitation. Houses may be rebuilt, roads reconstructed, markets reopened, and schools operational, but do women who lost their homes receive rebuilding assistance?

Do women who lost livelihoods gain opportunities for economic recovery? Are women helped to regain citizenship, land certificates, or educational documents lost in the disaster? Rehabilitation is not just rebuilding houses; it is restoring women’s lives, income, assets, health, security, and decision-making power.

Every relief package should include menstrual hygiene management, safe water, sanitation, and hygiene needs. Health teams must be prepared to provide sexual and reproductive health and psychosocial services. Child protection, family tracing and reunification, and safe spaces must be arranged for children.

Meaningful participation of women in local disaster management mechanisms must be ensured. Women are not only relief recipients; they are rights-bearing citizens entitled to participate in disaster identification, planning, rescue, relief, rehabilitation, and reconstruction decisions.

Women are not just victims of disasters. They are leaders, decision-makers, and active partners in disaster response within families and communities. Therefore, the language of disaster management must shift. Instead of asking “What relief should women receive?” the focus must move to “Which rights of women must be guaranteed during disasters?”

The Bhote Koshi flood washed away homes, properties, roads, and livelihoods. Yet, it also offers an opportunity to change our old mindset. Success in response should not be measured solely by the volume of relief delivered or the number of people served, but by how safe, respected, informed, and connected to essential services affected women, girls, children, pregnant and postpartum women, and other vulnerable groups are.

This flood took away homes, properties, roads, and loved ones—but we must not allow women’s rights to be swept away. Women’s rights are not an additional agenda in disasters; they are the core of disaster response.