Kathmandu – I had a challenge to write an article on the influence, attraction and centrality of Nepal City or the capital. Considering this, some topics were opened. The first thing was romantic. Nepal Valley and Alpapuri Kanpurpuri have been known as Kathmandu after coming shortly.
But I call it ‘Nepal City’ for easy. I have Nepali consciousness centered on Kathmandu. In this case, I have to write about Kathmandu and Mofsala. But I thought, writing with the changes and problems of some recent Nepalese matters about Nepal’s city, perhaps, we deliver the main thing to say and write about this place. In a column article, choosing such topics means inviting a storm. Topics are heavy for me. No one comes with a four-step guide line. It was thought that giving me the writing of the Nepal city and the subject of Mofsils, the invisible Charpeta guide line was taken. But my first green rose up, which I would like to describe only in a few words.
The discussions raised about Nepal’s city or capital are dimensional, incomplete and the yield of power-fascinating monuments. This is the ego that defines a history because of the first character of Nepal’s city, the museum, museum, Kimba Kimbindi and the ‘Neighborhood’ feast. There is also a museum in the Nehar city, which includes memories of Lichchivi and some kheetat periods. But the culture and civilization presented by art, music, and festivals and festivals, is alive. He went on to become the second Nepali city by museum. The museum and history are deeper. But after the belief that the culture, art, the trend was all old, now that the idea that he does not give up in life, experts say that Bhago will now put them in the Museum. Second Nepal City made the concept and method of doing so. And the same sparked the tourists. The ‘discos’ of heritage was removed. But not paying attention to the point of view, Second Nepal City. Nehru culture, civilization, and life have not yet come, is true. Has changed and happens. But that revolutionary movement in culture and living system can still be seen in many ways. You can see I would like to see this subject from some architecture, drama, poetry and practice. Even if there is short articles, I keep it up to the subject.
In this context, I found a relevant article published in Kantipur (18 March 2075), under the name ‘Bhoj has not broken the river.’ In this, Maharjan has expressed the expression of extreme consciousness to the tyranny of the Bhwaro Bhoj. The essence of his statement in the article is, “Bhoj has activated the nervous society. This encourages a rich person or family, and others make the need for progress. This work will develop new work or social developments. Maharjan has also mentioned that the negative social society of modern capitalist consumer culture has also been affected. The effect that is present is also seen in the Nehru society. But it is a little different, even if you believe it.
I write from a memorandum. In November 2013, I want to add a point from one of the main discussions in a related conference in Kimin, China. I had presented my workheet in Nepal’s abstract culture or ‘inherent cultural inheritance’ (I do not find this translate translate into translation). According to UNESCO’s definition, I had thought of Nepal on the cultural heritage of the former Nepal Valley, especially. That conference, which was also the two artists of Nepal, was available. According to UNESCO’s definition, a culture or practice is still in some form of motion, it should be in the ‘intangible culture’ culture. In definition, the term ‘kinetic’ is used. The meaning of speed or moving means, Its. If the union’s representative should have had any use of the culture of culture. By definition of UNESCO, the Nepalese city has a vibrant culture. It appears in everyday life style, appears in a jagilee, looks at the banquet, is seen in the abundance of art and construction, dance, dementia, and the flute is heard in singing and singing. As the debate grows, your experts go and take pictures of beautiful wooden windows and doors, and write them reports by museum as museum. But life does not believe in the museum because of dominating the life culture in Nehru culture. There are texts and articles that are discussed in the Museum and the Living Sanskrit. This definition was only after several years of discussion of ‘mutual cultural heritage’. I Puja Nepal Academy. Govind Bhattarai, edited by the Nepalese Literature, Because of that article and letter in Art and Culture (2013: 2), it is not intended to repeat here. I have gone to the surroundings of Bhaktapur and have tried to keep that intention in the two dramas of ‘Aruka Flower’s Dream (2058)’ and ‘Wearing Shows (2068)’, which are depicted in many places.
Second, Nepal’s city did not see the intention of the feast of the nest, and its immediate speed did not create a collar of time, culture, memory and society. The second Nepal city receives the last capitalist offering and it is dead. People who have not been very wealthy, well-known politicians came to the second Nepal city. Here, because of the opportunity to use or abuse money, he liked something like this. This is the subject of the second section, so far here. The last capitalists are economist economies, who have spent a lot of money throughout the year spend a lot of money throughout the year, the food is being prevalent by the abuse of food, abuse and abuse of food items.
Carl Purser of the UNESCO Austrian Architects showed the 888 archaeological wealth for the first time in the great book of Nepal Valley (1975). But a banquet wants to be related to the relevant architecture here. Life and death, festivals, and grief are connected to the life of Nepal, in which life and death are considered to be a river, a flow. In the first Nepal city, we should look at the life of ordinary farmers and their work. Farmers of the lower class were exploited. In the society, they suffered life. There were many farmers who had their own land, not many, whose accounts could not be guessed, we can guess from their way of life. Another thing always keeps me impressed. Italy’s author Polo Portotheci has said in a book of Nature and Architecture (2000), people gather, shouting words, Sound and acting have the opposite. They compile the same architecture. He says it as a ‘reality’ or ancestor. This nature is reflected on the original architecture of the first Nepal city. There are several examples. Take to Basantpur and Patan Durbar Square. These compositions were those people who were ordinary, farmer and craft, who made these cities in the evening and went to their fields in the field or outside. But in the courtyard or courtyard of the front of the court or temple, like Portotghesee, where they used to eat once a year’s banquet. They returned to the feast at Amu day and day. This is the one-day meal of Basantpur Durbar Square. Our English students Thichka Gautam Maharjan wrote at the Emphil Thesis in Patan Durbar Square, farmers have come together for a year to come and eat a feast. Nehru’s meal is added directly to art and architecture. Connect with dance, connect to music, The Kartik dance is added to the dance, the composition of the temple is associated with centuries. It is natural to not understand this by consumers who eat consumer money.
There is a connection with the architecture of the festival of Nehru’s feast and presentation. The culprit has been written by the Citizens’ Historic Cities (2068: 32) that the journey of the medieval city started from the journey of the Indrajatra from Muratto to Papanjajal. Because of that civil civilization and culture, and those who work for the meal of the meal, they are not able to understand the living ‘poems’ because the descriptions taken by the first Indian city are incomplete.
