Angbuhang Abodh Abiral
Brief Biography of Falgunand
National luminary Mahaguru Falgunand Lingden was born on 8 November 1885 Ad in Chukchinamba, (privious Ibhang Village development Commitee), now Mangsebung Rural Municipality, of Ilam district to father Anshuwant Lingden and mother Hansmati Begha. He was born into a simple peasant family. Mahaguru Falgunand’s childhood was spent in poverty, deprivation and maternal deprivation. In 1907, he joined the British Gorkhali platoon. He spent 12 years in the Indian Army. And, in the latter part of life, was spent working for spiritual development, human service, social reform and education in the society.
Mahaguru Falgunand, who made Panthar’s Silauti and Labre his working field. He was died in Panthar Imbung on April 4, 1949. Highly appreciating his work, on 1st December 2009, he was awarded with title of National Hero by the Government of Nepal. Falgunandian philosophies can be listed as below.
Spirituality
Spiritual contemplation is an important part of Mahaguru Falgunand’s life. There he spent his life immersed in spiritual contemplation. He came there to develop faith, discipline, high morals, kindness, love and affection in people. Spirituality is quality of being concerned with religion or the human spirit.
Spirituality contributes to the development of morality, kindness, love, affection and humanity. At the same time, spirituality attracts people to service, worship, meditation, yoga. During his time, he built seven Manghims, a house to worship, in different places of Limbuwan. During the lifetime of Mahaguru Falgunand, countries in the West were experiencing rapid material development. As a result, the human community has been able to enjoy many physical facilities. Email, internet, mobile, computer, car, ship, etc. are its products.
Material has facilitated man but has not been able to give him peace of mind. It is creating hunger for new facilities. New needs are constantly being created in people. People are hungry for conveniencePeople are not afraid to do anything to satisfy their hunger for convenience. Materialism has mechanized people. Humanity and morality are disappearing from the world. Some writers today express deep concern over the purchase of spirituality in the West. The World Health Organization (WHO) says that in order to be fully healthy, a person must have physical, mental, and social health, as well as spiritual development.
Peace
Peace and non-violence were the main life philosophies of Mahaguru Falgunand. The opposite of war is peace. Peace is the state of being able to live happily in an environment free from fear and terror (Shivakoti, 207). In 1964, he joined the British Gorkhali platoon. He spent 12 years in the military. V.S. The First World War ended on 13 July 1971 and ended on 26 October 1975. 9 million soldiers and 7 million civilians were killed in the war (Wikipedia). ‘
While in the platoon, Mahaguru Falgunand was known as ‘Dhyani Havaldar’. One day during the war, he said to his soldiers, ‘Look! The so-called enemies are just like us. But, we have eaten the government’s salt water, the salt should be straightened out. Shoot at the sky or the ground. Remember the demand. If you live in truth and religion, you will not die. ‘Mahaguru Falgunand was in favor of a peaceful solution to the war. He did not want violence there. Mahaguru Falgunand wanted peace. World War I was the worst everWorld War I was the largest war ever. Mahaguru Falgunanda was interviewed about the violence, genocide, bloodshed, destruction, rape, bereavement and destruction caused by the war.
V.S. After returning from the platoon in 1976, he advocated for peace and non-violence. Mahaguru Falgunand’s teaching was ‘Layo Ningware Ameklo’. That is, ‘criminal thinking destroys.’ The violent eruption of conflict is war. The seed of war arises from the human mind. His understanding was that war would be extinguished by the disorder that arises in the human mind. The petty greed for power, wealth, natural resources, and the pursuit of beauty creates conflicts between nations, between individuals. Exploitation, oppression and discrimination are causing conflict and war in the society. When such conflicts take a monstrous form, war breaks out. War disrupts peace. Falganandale Nepal V.S. After returning from the platoon in 1976, he advocated for peace and non-violence. Mahaguru Falgunand’s teaching was ‘Layo Ningware Ameklo’. That is, ‘criminal thinking destroys.’ The violent eruption of conflict is war. The seed of war arises from the human mind. His understanding was that war would be extinguished by the disorder that arises in the human mind.
The petty greed for power, wealth, natural resources, and the pursuit of beauty creates conflicts between nations, between individuals. Exploitation, oppression and discrimination are causing conflict and war in the society. When such conflicts take a monstrous form, war breaks out. War disrupts peace. Falgananda reached Nepal, India, Bhutan and Burma and spread the message of world peace and non-violence. He explored the causal elements of conflict, killing, fighting in the society. Excessive alcohol consumption, illiteracy and unequal distribution of power by the state
He found excessive consumption of alcohol, illiteracy and unequal distribution of power by the state as the cause of the conflict. Mahaguru Falgunand believed that peace would come from the spiritual purification of human beings. He reached India, Bhutan and Burma and spread the message of world peace and non-violence. He explored the causal elements of conflict, killing, fighting in the society. He found excessive consumption of alcohol, illiteracy and unequal distribution of power by the state as the cause of the conflict. Mahaguru Falgunand believed that peace comes from the spiritual purification of man
Non-violence
Mahaguru Falgunand emphasized non-violence. Violence is the act of killing or hurting others. There are many forms of violence. Damage to humans, animals, and nature is also interpreted as violence. Violence can be physical, mental, social, religious, political, etc. Discrimination against women on the basis of gender is violence.
In a male-dominated society, different cultures, laws, traditions and images are created to weaken women. Eating women’s resources is violence and to eradicate it, he created Satyadharma Muchulka. In society, human as well as animal violence is committed. People sacrifice animals, wishing for their own good. On the initiative of Mahaguru Falgunand, B.Sc. The second point of the seven-point Satyadharma Muchulka, passed in Labre in 1988, states that worship of gods and goddesses does not involve ‘sacrifice’.
People have been building human-centered sayings for thousands of years. Man describes himself as the best of creatures. Explains other creatures as inferior, animal, soulless and without conscience. Religion, philosophy and even science have created a ‘hierarchy’ between man and beast. The belief that animals can be killed, eaten, and sacrificed because they are inferior has been around for thousands of years. If human beings fulfill their desires, they sacrifice animals.
Mahaguru has broken the hierarchy created by the society by describing animal sacrifice as animal violence. According to him, humans and animals are all offspring of demand. He argued that Mang would be unhappy if he killed and sacrificed his own children. Social, cultural discrimination and exploitation are also considered as violence. In order to make women second class in the society, men create different religious/cultural customs, status and laws. Male-dominated societies have discriminated and exploited women for thousands of years through religious beliefs and cultural norms. In order to put an end to such violence in the society, it has been mentioned in the Satyadharma Muchulka that the daughter-in-law will not follow the tradition.
It conveys the message that all cultural makhesangs made to discriminate against women must be broken. He was of the view that linguistic /cultural discrimination and exploitation was an act against humanity.
Similarity
Mahaguru Falgunand had raised the issue of humanity and equality through Satyadharma Muchulka. Muchulka envisions an end to gender, ethnic and linguistic discrimination in society. In the first point of Satyadharma Muchulka, it has been mentioned that ‘daughter Cheli will stop taking Sotrit’. Most of the world’s human communities are male dominated. The male-dominated structure discriminates against women by establishing them as second-class citizens. Laws, cultures and traditions are created to keep women weak and second class.
Feminist author Simone de Vivo, in her book The Second Sex, claims to legitimize the enslavement of women through marriage. After the marriage of the daughter, ‘husband’s last name, religion, class … half of the man’ is made. The son is considered to be the owner of the land, caste, surname and heir. However, Muchulka has interpreted the sale of gold, silver, cash, liquor and meat in the name of Sotrit as a sale of a woman. He emphasized the need for education and equal rights for sons and daughters.
He was of the view that linguistic / cultural discrimination and exploitation was an act against humanity. The state did not treat the religious and cultural values of all castes equally. All the languages spoken in the country were not given equal status and treatment by the state. Not all citizens had the right to education. The religion of the ruler was the national religion and the language he spoke was the national language. He was of the view that the state should treat all religions, castes and languages of the country equally.
The Satyadharma Muchulka mentions the opening of a school for teaching in the mother tongue. Mahaguru Falgunand was of the opinion that all human beings should be seen, recognized and treated as human beings. He emphasized that the society should be brought up from the position where people have to bow down on the basis of religion, caste, gender and class. He is of the opinion that only if there is an environment in the society where all people can walk with their heads upright, everyone’s head will be upright. For that, he was of the opinion that all forms of discrimination in the society should end.
Humanity
Mahaguru Falgunand spent most of the last 30 years of his life in the service of the sick and the afflicted. Humanity is called ‘brotherhood, kindness, love, understanding, sympathy towards people and helping the suffering machine and helping the suffering machine’. He had respect for humanity. Hem Bahadur Gurung and Kulananda Dahal said that modern medicine in the platoon treated the incurable patients with Mundhumi method and herbs. Mentioned in ‘Mahaguru Falgunand Biography’ published in 2023.
In Dhamijhankri, ‘Ya’ Phedang, Samba and many patients who could not be cured by the hospital were cured by Mahaguru Falgunand and many books, articles and legends about the incident can be read and heard. He visited various places in Nepal, India, Bhutan and Verma and treated the sick and miserable with herbs and herbs, Mahaguru said. V.S. It is mentioned in his biography that Mahaguru Falgunand was invited to the court in 2001 to do good to General Bikram Shamsher Jabra of Kathmandu and his wife. A soldier was sent to take him as an ascetic Limbu Thula Guru in Pallo Kirat, East Limbuwan. Mahaguru reached the palace and did him a favor, he was healed.
Mahaguru used to serve the needy for free. He was told by the general that he had never taken any money for charity when he tried to bid farewell with a gift of Rs 500. Even the last moment of his death was spent in the service of grief and sickness. It can be read in the biography of Mahaguru that he served the devotees till the day before he was buried. Patients who had been away for a long time were easily cured by him. Wherever Mahaguru Falgunand reached, there was a line of patients.
Mahaguru did not choose any pleasure or luxury in life. He walked from village to village in Nepal, Bhutan and Verma. There he did Mangepma (Nirvana) through yoga practice. According to the science of yoga, one can concentrate the supernatural power within oneself through yoga. In this way, the patient can be treated by focusing on any part of the body. This is called Reiki. Even if Gautama Buddha and Falgananda go before the break, the patient is healed, heard and read. What we need to learn from Mahaguru Falgunand.
Unity
Mahaguru Falgunand had preached ‘Thik Pongmare Towabeo Nam Ling’. He was of the opinion that unity would bring good fortune. Mahaguru Falgunand knew that the First World War, which saw large nations plunged into war due to divisions and petty interests, led to devastation and destruction. He was aware of the land and rights lost due to his impotent character in his own Kirat society. He believed that division and conflict would make it difficult to succeed.
In the Satyadharma Muchulka held on 24th of Baisak, 1988, it has been mentioned that it is necessary to unite the people as there is diversity in the practice of salting and dying. Serving for world peace and human unity was the daily work of Mahaguru Falgunand. His idea is that if there is a feeling that all people are equal, then there will be human unity. Discrimination on the basis of caste, religion, gender and faith was creating conflict and inequality in human beings. In all human beings embracing the racial, gender and class diversity in human beings.
Taking into account the ethnic, gender and class diversity in human beings, all human beings are the offspring of Mang, and his thinking seems to be towards becoming one with the feeling of being human.
Education
Mahaguru Falgunand came to know that the cause of backwardness and ignorance of the society was ‘illiteracy’. On the initiative of Mahaguru Falgunand, B.Sc. The seven-point Satyadharma Muchulka was passed by a gathering of the administrative chief of the Limbuwan region, the general public, devotees and Tumyahangs, which began on April 8, 1988. In the memorandum, it was mentioned that Yuma Manghim would be established and a school would be opened to provide education in the mother tongue. It was not easy to open schools at that time. He arranged for Mundhum education in Manghim.
Thousands of devotees became literate through Mundhum reading. When Mahaguru Falgunand raised the issue of mother tongue in Nepal, it was not easy for the common people to get education. The Rana rulers were emphasizing education in English and Sanskrit. V.S. In 1910, Jung Bahadur Rana started an English elementary school to teach his sons by bringing Mr. Rose and Cunningham from Britain. This was the beginning of modern education.
By 1986, there were 58 language schools, 9 Sanskrit schools, 1 Ayurveda and 108 English schools in Nepal. However, they were all concentrated in Kathmandu and some Terai districts. No schools were opened in the Limbuwan area. In 1987, Bhim Shamsher had fined 45 youths, including Laxmi Prasad Devkota, for trying to open a library. However, at that time there was an attempt to teach in English, Sanskrit and Khas languages.
However, education in other mother tongues was a life-threatening issue. At that time, Mahaguru Falgunand had taken the initiative for education in the mother tongue. The issue of ‘mother tongue education’ is a hot topic in the education sector.
The issue of education in the mother tongue was raised at the Jomtim Conference of 150 countries around the world in 1990 and the Dakar Conference in 2000 to decide on an Education for All program. Educators around the world have concluded that using mother tongue as a medium of instruction will make learning effective and learning achievement high. Nepal has a policy of ensuring the right to basic and primary education through the mother tongue.
Educators around the world have concluded that learning in a mother tongue can improve learning outcomes. Article 31 of the ‘Constitution of Nepal’ has established education in the mother tongue as a fundamental right. It clarifies Mahaguru Falgunand’s vision for education. He recorded Mundhum, which has been practiced in the oral tradition for a long time, in Kirat Sirijanga script.
‘Theba मा Yuma Khama Mundhum’, ‘Chasok Mundhum’, ‘Somang Kemang Mundhum’, ‘Sakmura Wademba Mundhum’, ‘Sappok Chomen Mundhum’, ‘Mekhim Khama Mundhum’, ‘Kasang Sema Mundhum’, ‘Samsama Mundhum’ Theba — Yuma Khama Mundhum ‘,’ Chasok Mundhum ‘,’ Somang Kemang Mundhum ‘,’ Sakmura Vademba Mundhum ‘,’ Sappok Chomen Mundhum ‘,’ Mekhim Khama Mundhum ‘,’ Kasang Sema Mundhum ‘,’ Samsama Mundhum ‘. He has recorded dozens of Mundhums including KJ. There was Mundhumsawa in himself.
When the demand was there, he would say Mundhum. The disciples used to write. This work of Mahaguru helped in Mundhumi literacy.
Nature worship-protection
Mahaguru Falgunanda holds that human existence is possible only through rational interaction with nature. He served in the mountains, hills, rivers, forests, caves and plains. He has served in hundreds of locations in Nepal, India, Bhutan, and Burma. Mahaguru Falgunand used to address Himal, Dandakanda and Kholanala as the holy places of Mang.
In Kirat Samajik Mundhum he visited various sacred mountains ‘Faktanglung’ (Kumbhakarna), ‘Seselung’ (Kanchenjunga), Dandakada ‘Mukkumlung’ (Pathibhara), ‘Siringchowk’, ‘Yasak’, Kholanala ‘Imbiri’ (Tamor), ‘Kangma’. ) Is mentioned. He used to address all the elements of nature as part of the demand. This makes it clear that Falgunand’s emphasis is on the need to keep streams, air, water, mountains, hills and plains clean and tidy. Mahaguru Falgunand raised water in various places where there was no source of drinking water. V.S. In 1884, Panther Labre asked for water and dug a well. A water source burst in the Nipani land. He planted saplings on hundreds of ropanis of land to protect the spring. Mahaguru Falgunand is found to have raised water in many other places. Sadhu Gufa Made Chaur at the head of Panthar Ravi, Ilam Jitpur Parigaun B.Sc. In 1980 and 1985, water was raised in Tinchule near Ilam Mangmalung. Similarly, in 1986, Panther Kurumba 1, Siktemba’s Thokpetchamma Sanu Danda and 1994 Ibhang Chimbhuwa.
The water raised by Mahaguru Falgunand is still being used today. He had a special ‘self-identity’ about the source of groundwater in the bursting of water sources in Nipani land. Labre was initially a bare hill. Mahaguru Falgunand brought trees from Darjeeling and plants from different parts of Nepal and planted trees. He tied a Satyadharma Muchulka not to cut the plants of that place. As the forest grew, so did the water resources.
Vegetarian lifestyle
Adhering to a vegetarian lifestyle is an important part of Mahaguru Falgunand’s life. He adopted a vegetarian lifestyle in his life. Born into the Limbu community, which followed the daily routine and culture of alcohol, meat and meat consumption, he saw many effects of this way of life. Probably a factor as to why they’re doing so poorly.
It was customary to offer sacrifices in marriage services, to get married, to take sotrit in charkarlam and to kill pigs, chickens, goats and buffaloes in faj. For that, the Limbus were forced to sell and distribute the stingy land, so the Limbus were running out of their ancestral land. On the other hand, consumption of alcohol, meat and meat was harmful to health. According to the World Health Organization, 70 percent of the 30 new diseases in three decades have come from animals.
The temperature in the world is rising due to non-vegetarian lifestyle. Scientists claim that by 2050, the world will reduce greenhouse gas emissions by up to 70 percent. The World Health Organization estimates that one person gets sick each year from a disease transmitted by animals and meat.
Mahaguru Falgunand had preached that ‘Chamenlo sa layo rock tha’. He claimed that killing another animal was a crime because it was necessary to kill another animal in order to eat meat. Man’s thoughts, ideas, thoughts and behavior are influenced by his food and environment. Eating a vegetarian diet helps to keep one’s mind clean and pure. Scientific studies show that alcohol consumption has a negative impact on the health of individuals and society and reduces the average life expectancy.
Democracy
Mahaguru had a special faith in democracy. He made a big fuss about education, culture, religion and Mundhum. While the Mahaguru was conducting Chumlung in Labre, the country was under extreme autocratic Rana rule. The language of the Rana rulers used to be the law of that time. Except for the state, no one was allowed to hold meetings and conferences. At that time, he practiced democracy by constructing ‘Satyadharma Muchulka’ from Chumlung.
He performed Mahachumlung on the basis of the Tumyahang system prevalent in Limbuwan. In Chumlung, in-depth discussions were held on culture, language and Mundhum for four days. Mahagurule V.S. One day in 1990, at Taplejung Nighuraden Chillingse, he told his disciples, He had said, “I have not been able to bear the exploitation and oppression of the king.” The Mahaguru had said, ‘Hangile kefitigar thikyan, nian yung mengar pek.’ The king will look at you for a few days, otherwise his rule will fall.
In the end
Mahaguru did not write a separate book on philosophy. He used to show philosophy in practice, not in discourses and books. From the many descriptions given by his disciples about his experiences and thoughts, we can conclude that the great nationalist Mahaguru was a great philosopher. We can come to a conclusion about what his life philosophy is. His philosophy is useful for the whole human community, not just for any particular race or sect.
Reference material
Kirat Samachar Monthly Year 21, Issue 1, 2072 October. Pages 19-24.
Tumbapo, Ramesh and Fejang, Mankumar. Mahaguru Falgunand and Endangered Stories. Damak: Phunghang Fejong and others.
Lingden, Atmananda Seing (s). Kirat Social Mundhum. Mangsebung: Kirat Chotlung Muhingum Angsi Mangenna Service, 2064.
Lingden, Krishna. ‘Muhingum Angsimang Falgunand Lingden in Bhutan and the Disciples of Bhutan’,
Lingden, Navin. ‘Brief Biography of Muhingum Angsimang Lingden’, Kirat Samachar Monthly Year 21, Issue 1, 2072 October. Page 5—1
