Polymaths of Nepal
Let’s take a time to discover the polymaths in Nepal and for that I take inspiration in the timeless archetype of the “Renaissance Man.” These polymaths, these multi talented luminaries such as Leonardo da Vinci, Michelangelo, and Galileo Galilei, excelled across diverse fields—art, science, literature, and philosophy.
Consider Leonardo da Vinci, a true polymath who seamlessly navigated the realms as an accomplished painter, sculptor, architect, engineer, draughtsman, theorist, scientist and well versed in other subjects like anatomy, astronomy, botany, optics, hydraulics, cartography, painting, and paleontology. He and the renaissance man showed us that it is possible to be successful in many different areas, and they inspired us to think outside the box and to never stop learning.
In the vibrant tapestry of human history, individuals often fall into two categories—an echo chamber of narcissism and self-loathing or the enlightening journey of perpetual learning. It’s a clash of ego and intellect and not those intellect who generously unbutton their shirts to their navel, as if exposing the black hole of their incomprehensive, factless wisdom.
With a keen interest in identifying polymaths in Nepal, I turn to history. In the context of the “Renaissance Man” paradigm, four figures emerge as potential polymaths from Nepal – Araniko, a master sculptor, Bhanubhakta, the revered poet, BP Koirala, a renowned politician, and Satyamohan Joshi, a multifaceted intellectual. Their contributions span a spectrum of disciplines, echoing the spirit of the Renaissance and serving as beacons of inspiration for those who seek to embody a Renaissance mindset in the contemporary world.
Satabdhi Purush - Satyamohan Joshi
Satabdhi Purush – Satya Mohan Joshi (सत्यमोहन जोशी) 12 May 1920 – 16 October 2022 was a Nepalese writer, scholar, historian, anthropologist, statistician, cartographer and an accomplished and pioneering public servant.
With a prolific literary career, Joshi authored over 60 publications across diverse fields. Notable works include “Hamro Lok Sanskriti,” “Nepali Rastriya Mudra,” and various dramas such as “Charumati,” “Sunkeshari,” “Majipha Lakhe,” and “Bagh Bhairab.”
Satya Mohan Joshi received widespread recognition for his contributions, evidenced by a national postal stamp featuring his portrait, issued in 2021. The Nepal Rastra Bank further honored him with three new coins in 2019. His awards range from Tri Shakti Patta, Gorkha Dakshin Bahu, Ujjwal Kirtiman Rashtradeep, Madan Puraskar (3 times), Bhanubhakta Award, Honorary Ph.D. Certificate from KU, Padmashree Sadhana Award and many more.
Joshi’s demise at the age of 102 on 16 October 2022 clearly marked the end of an era. The government declared a one-day public holiday on 18 October 2022, as a tribute to this luminary. Satya Mohan Joshi’s legacy lives on through his extensive body of work and the institutions he established, forever shaping the cultural and intellectual landscape of Nepal.
The things he did
Satya Mohan Joshi, a luminary in Nepal’s history, led a remarkable life marked by diverse contributions. As a statistician, he played a key role in census work, shaping our understanding of Nepal’s demographics. He and his team also crafted the nation’s first map, blending scientific and cultural insights.
Joshi’s literary excellence earned him three Madan Puraskar awards, reflecting his significant impact. In governance, he served as the Director at the Archaeological and Cultural Department, leaving a lasting imprint on the preservation of Nepal’s cultural heritage.
Joshi pioneered the growth of the drama industry in Nepal, influencing the performing arts scene. His research extended to the origins of the Khas Civilization, unraveling historical threads. He explored the lives of Araniko, the Malla dynasty sculptor who migrated to China, and Rishi Yajnavalkya, enriching our understanding of Nepal’s past. Additionally, as the coordinator for the preparation of the Nepali Dictionary by Pragya Pratisthan, he contributed to language development.
Satya Mohan Joshi’s life works, spanning scholarship, cultural preservation, and intellectual exploration, continue to inspire and shape Nepal’s cultural and academic landscape.
Joshi’s Account on Para-Jumleli Study
Journey to Jumla in 1970s
Back then, there was talk about the Nepali language originating in the remote Sinja river valley, beyond Jumla in the Karnali region. The idea of truly understanding its roots intrigued me. No one had delved into this matter, which had become a topic of general discussion. Despite being a national language, its origin was shrouded in mystery, prompting me to envision uncovering the story behind it.
I proposed a research project to explore the people, history, folklore, socio-economic conditions, and cultural aspects of the region where the Nepali language originated. My proposal got approval, but the challenge lay in executing it. I needed a team, and with no one available at the academy, I faced the daunting task of assembling one.
Undeterred by the challenges, I began planning. By the end of 2026, a team of five, including cultural anthropologist Viharikrishna Shrestha, geographer Sthir Janga Bahadur Singh, linguist Chudamani Bandhu, and cultural expert Pradeep Rimal, was formed.
The year BS 2027 approached, and our destination was Karnali, specifically the Sinja Valley beyond Jumla. The journey was a daunting prospect, considering the lack of roads and information on how to get there.
Trilokyanath Upreti, then Vice-Chancellor of Tribhuvan University, had a solution. He had brought in a team from America affiliated with the Summer Institute of Linguistics (SILL), equipped with a small plane that could navigate the challenging terrain. We took the help of this aircraft to navigate the Jumleli terrain. With the help of this small aircraft, our team embarked on the journey, departing from Kathmandu to Nepalgunj to finally reach Jumla. The foreign pilots, experienced in navigating the Nepalese mountains, proved invaluable. They had previously facilitated the transportation of scholars to various remote locations.
Our departure date was set for the 29th of Baisakh in 2027. At the relatively calm Tribhuvan Airport, we boarded the small plane, relieved that a means of transportation had been secured. The destination was Khalanga, the headquarters of Jumla.
This marked the beginning of our expedition to a place internationally known for its challenges. The pilot’s skillful navigation brought us to Jumla in around two hours, landing in a raw field where the grass grew. The relief was palpable, and I turned to my friends, saying, “You have arrived in Jumla. Half of our work is already done.”
Sinja Valley / Para-Jumleli Back Then
Sinja Valley stands as a repository of archaeological treasures, bearing witness to the once thriving capital city of the Western Malla or Khasa Kingdom during the 12th to 14th centuries. The founder of the Khasa kingdom of Sinja valley was Nagraj. Following the 14th century, the Khasa Kingdom underwent a division into the Baise or Twenty-Two Kingdoms, a period that endured until Nepal’s unification in the late 18th century. This valley has yielded significant findings through excavations, uncovering remnants of ancient palaces, temples such as Kanak Sundari and Tripura Sundari, and the vestiges of an early settlement. Noteworthy are the imposing monolithic stone columns encircling the ruins, complemented by a Malla gateway and steps. Excavations have revealed traces of an intricate water supply system with earthen pipes. Across the Hima River, caves house ancient votive Buddhist chaityas and cliff inscriptions. Today, the ancient Masto rites, conducted by shamans, persist in the stone Dewals or temples.
Sinja Valley holds special significance as the birthplace of the Nepali language, with the earliest instances of the Devanagari script dating back to the 13th century, discovered on cliffs and in the nearby region of Dullu.
To affirm the authenticity of Sinja Valley, extensive excavations have been undertaken collaboratively by the Department of Archaeology and Cambridge University. The archaeological sites remain in commendable condition, attesting to their historical and cultural integrity.
The region is not isolated in its historical richness, as other sites from the Khasa Kingdom era, including Surkhet Valley, Kankre Bihar, and Dullu, boast various structures such as Pancha Dewal, stone columns, and palace ruins. Further exploration could position Sinja Valley as a nominee within the broader context of the ancient Uttar Pata or Northern Route, connecting the Gangetic plains to Western Tibet and the Silk Route.
This site was added to the UNESCO World Heritage Tentative List on January 30, 2008 in the Cultural category.
Joshi’s account on Sinja Valley Culture
Our exploration of Sinja Valley commenced with a night’s stay in a village along the Tila River, its warmth enveloping the surroundings. In the quiet of the night, the Dhamis gathered, uttering mysterious words known as Padeli, a ritualistic way to invoke the deity.
Prior to this, the village elder acknowledged our presence, urging everyone to welcome us and support our activities. The Dhami, previously silent and contemplative, shifted to the other side and commenced the Padeli in a language that echoed divine invocation. This intricate process signaled the arrival of Deuta, prompting the locals to request water, which led to negotiations between the villagers and Deuta regarding the timing of water distribution, creating a momentary tension.
Undeniably, a peculiar spectacle unfolded before our eyes.
The following day, we set our sights on the Sinjakhola valley, a sprawling expanse with Hatt Sinja village at its heart. As a group from Kathmandu, we became a magnet for the locals, who bombarded us with questions about our purpose and the funds we had brought. Despite their initial curiosity, we gradually became ‘Gorkhalis’ in their eyes, a term reserved for outsiders. Just like others who had visited the village sporadically, we fell under the jurisdiction of the Raithanes, who decided our lodgings and water arrangements.
Despite our efforts to clarify our intentions, the perception persisted that we were laden with funds for a single lesson. Leading the team, I exercised caution, especially since the assigned security superintendent himself took precautions. Nevertheless, our team of five adapted well to the circumstances. Taking on responsibilities from sourcing food to cooking, I endeavored to win the favor of the villagers, not just as the leader but for the entire team.
Gradually, the villagers warmed up to us, offering hospitality and even bringing cooked meals or sweets. The initial shock of encountering each other faded, replaced by mutual understanding and camaraderie. Our discussions expanded from history and literature to language and festivals. As the villagers grew more comfortable, they willingly shared aspects of their lives, turning our work into a collaborative effort.
Amidst this cultural exploration, we stumbled upon the ancient stone pillars scattered across Sinjakhola, each telling a story of historical and artistic significance. One intriguing narrative revolved around a submerged stone pillar, a source of contention between neighboring villages, believed to influence their fates – that when the pillar stood upright it would benefit one village while when laid down would benefit the other village. We discovered that some stone pillars were incorporated into temple structures, attesting to their historical value.
Our stay in the remote village of Jumla spanned nearly two months, marked by a lack of modern communication. Secluded from phones and letters, we delved into our work, engaging with the villagers and documenting their traditions, folklore, and beliefs. We uncovered fascinating details, including the villagers’ travels to distant places like Bombay, Nainital, and Calcutta, weaving a rich tapestry of their lives.
As we prepared our final report, we reflected on the diverse experiences encountered during our cultural exploration of Sinja Valley. With the work completed, our journey continued towards Mugu, Rara, and eventually, the scheduled plane back to Kathmandu – a journey punctuated by challenges, cultural revelations, and the shared humanity bridging urban and rural worlds.
After returning to Kathmandu
Upon our return to Kathmandu from Sinja, we transitioned back into our familiar surroundings. Anthropologist Biharikrishna Shrestha concluded his duties and made an appearance at the Ministry of Home Affairs. Geographer Sthir Janga Bahadurji resumed work at the Planning Commission. Linguist Chudamani Bandhuji returned to his position at the university, and Pradeep Rimalji joined me in providing assistance at the Nepal Government Prajna Pratishthan (Academy).
Reflecting on our collective study, we crafted five distinct reports, each contributing to a comprehensive understanding of Karnali Folk Culture. The academy served as our printing hub, and with Govinda Viyogi’s motherland printing house, we produced five volumes encapsulating our findings.
- The first part, which was my responsibility, “Karnali Folk Culture – History,” delved into the political landscape and historical evolution of Jumla. It incorporated local oral histories, copperplates, inscriptions, personal documents, and excavation records, offering a detailed survey.
- The second part, “Karnali Folk Culture – Geographical View,” by Sthir Janga Bahadur, explored the geographical diversity of the Karnali region, emphasizing the impact of its lush forests on the local economy within the challenging natural environment.
- The third part, “Karnali Folk Culture – Jana Jivan,” by Biharikrishnaji, presented an anthropological study conducted in Hatsinja village. It delved into the lives of 21 families from diverse backgrounds, employing anthropological methods.
- Chudamani’s contribution, “Karnali Folk Culture – Language,” formed the fourth part. It highlighted Sinjali as the original source of the Nepali national language while revealing the linguistic differences between Nepali and Sinjali, emphasizing a distinct civilization evolving in the Karnali region over centuries.
- The fifth part, by Pradeep, “Karnali Folk Culture – Literature, Music, and Art,” introduced the literature, music, and art prevalent in Jumli society, elucidating their distinctive characteristics.
Reason why the west is 100 years ahead of us
In discussing the notable Italian scholar Giuseppe Tucci, it becomes evident how the Western nations excel in the documentation and preservation of history compared to their Eastern counterparts. Tucci, a distinguished expert on Eastern culture, possessed proficiency in Sanskrit, Bengali, Pali, Prakrit, Chinese, and Tibetan languages. His extensive knowledge and linguistic skills allowed him to bridge cultural gaps.
Tucci’s engagement with the Himalayan and Tibetan regions, fueled by his dual role as an ambassador in Japan and proximity to the Italian ruler Mussolini, highlights the Western approach to understanding and studying diverse cultures. In the 1920s, Tucci embarked on eight journeys to the Tibetan region and six to the Nepalese region, demonstrating a commitment to exploring and documenting these Eastern landscapes.
The significance of Sinjakhola, a region he extensively studied, is vividly portrayed in his influential book “Discovery of the Malla,” penned in 1962. However, it is crucial to note that the term “Malla” in this context does not refer to the familiar rulers of Kathmandu. Instead, it sheds light on the Mallas who governed the Karnali region during that period. Tucci’s exploration underscores the increasing political and cultural ties between the Mallas of Karnali and the regions to their west, namely Kumaon, Garhwal, and Tibet.
In emphasizing the grandeur of Sinjakhola, Tucci eloquently stated, “Once the empire of the Sinjakhola emperor was greater than my country Italy.” This acknowledgment accentuates how Western scholars like Tucci appreciate and articulate the historical significance of Eastern regions, contributing to a richer understanding of global history.
The apt recognition - Five Madan Puraskars
With the completion of our books, we contemplated ways to make such research publications more accessible and profitable. Simultaneously, we submitted each copy to Guthi for the Madan Prize. In the year 2028, Guthi announced the Madan Prize for five joint works in the ‘Philosophy Science’ category. This marked a significant achievement, because all five of us were honored with the Madan Award – a first for a joint recognition of five works. It also marked my third Madan Award, a unique distinction given that the award protocol was later amended to preclude a recipient from winning it for the same category more than once.
The legacy of Sinja Valley Culture
The legacy of Sinja Valley’s rich culture and civilization endures to this day, transcending time and seamlessly blending ancient traditions with contemporary practices. Innovative concepts such as community forests and consumer group-based irrigation that originated in the Sinja Valley leaves an indelible mark on the national communal landscape. These forward-thinking initiatives, originating in Sinja Valley, have become integral parts of modern agricultural practices and environmental conservation efforts.
The farming community in Hatt Sinja, inspired by the age-old traditions of Jachauri village, has seamlessly transitioned into a model of sustainable agriculture, embodying the essence of the term ‘consumer group.’ The meticulous planning and collective effort, symbolized by the unique structure called ‘Kumdhi,’ showcase the resilience and adaptability of Sinja Valley’s civilization.
In Jumla, where paddy farming faces the challenge of limited rainfall, the construction of large pits for water storage, estimated to date back centuries, reveals the ingenuity of Karnali’s ancient civilization. Dr. Hark Gurung’s assessment points to the enduring success of these agricultural practices, providing valuable insights that could be shared and implemented throughout the country.
The historical significance of Karnali extends beyond agriculture, encompassing its diverse wildlife. The mention of majestic birds like the Raj Baaj and the musk deer in ancient texts adds depth to the region’s cultural tapestry – these were domesticated by the Jumlelis and later exported to the rich and royal families in India.
The tradition of Dhami practice, predictions, and the Musto religious sect’s rituals persist, showcasing the resilience and potency of Karnali’s cultural roots. From golden inscriptions to meticulous records of kings, the documentation sheds light on the region’s political and cultural evolution over the centuries.
In essence, Karnali’s legacy, carefully unearthed and documented, stands as a testament to the enduring cultural heritage of Sinja Valley. The region’s unique blend of ancient wisdom and contemporary relevance serves as a bridge between the past and the present, inviting us to appreciate and learn from the profound cultural treasures embedded in its history.