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In contemporary Nepali society, there is a widespread belief that honest politicians are essential for progress. While Nepal has historically been home to many selfless and dedicated leaders, the country still lacks politicians who approach politics with a sense of sacrifice, prioritizing the nation and its citizens above all else. Mahendra Narayan Nidhi stands out as one such rare figure. Kishore Nepal’s book, Nepal Kaa Nidhi, made it easier to capture the essence of Nidhi’s personality and contributions in this narrative.

A practitioner of Gandhian ideals

Mahendra Narayan Nidhi was born in February 1922 into a prominent family in Nagarain, a village located about 14 kilometers south of Janakpur near the Indian border. Despite his family’s comfortable financial standing, his upbringing mirrored that of an average child in the Madhesi community. With no schools in Nagarain or nearby villages, Nidhi was unable to attend formal education during his early years. His father, Rajeshwar Nidhi, taught him the basics of literacy at home. After primary education, Nidhi studied Sanskrit under the guidance of priests in the neighboring village of Jatahi. Later, he familiarized himself with the laws and regulations of Nepal’s judicial system before joining his father in business. Through his travels to various villages for work, Nidhi gained a deep understanding of the realities of Madhesi society.

Despite lacking a formal degree, Nidhi developed a strong sense of social awareness early on. His leadership journey began after the Nepali Congress’s Janakpur convention in 1953, where he played a pivotal role in expanding the party’s organizational reach in the Mahottari region.

Nidhi is often regarded as one of Nepal’s Gandhian leaders. Inspired by Gandhi’s independence movement in India and influenced by leaders like Jayaprakash Narayan (JP) and Ram Manohar Lohia, Nidhi entered politics with a vision to rebuild Nepal on the principles of truth and non-violence, starting from the grassroots level. Like Gandhi, he embraced satyagraha (non-violent resistance) as a powerful tool in his political struggles. From 1947 onward, Nidhi actively promoted satyagraha and was arrested in 1957 for participating in such movements.

December 15, 1960, marks a dark chapter in Nepal’s history when King Mahendra seized absolute power, dismantling the democratic system. In response, the Nepali Congress, based in Patna, resolved to launch an armed struggle. However, Nidhi remained steadfast in his commitment to non-violence. He believed that a true satyagrahi should embody qualities such as fearlessness, self-discipline, and restraint, which he demonstrated through his actions rather than mere words. Upon returning to Nepal, Nidhi openly opposed the politics of violence and was subsequently imprisoned. His unwavering adherence to non-violence, even in the face of adversity, highlighted his idealism and moral courage.

A bold and visionary leader

In 1964, during a program organized by the Panchayati government in Janakpur, Nidhi boldly stated, “Writing laws and regulations alone cannot bring change to our country; they must be implemented truthfully.” He fearlessly criticized the Panchayat regime’s education policy in 1971, advocating for education in one’s mother tongue—a demand that remains relevant today.

In 1976, when B.P. Koirala and Ganeshman Singh returned to Nepal, embracing national unity and reconciliation, the Nepali Congress faced internal strife. At a central working committee meeting in Calcutta, presided over by Suvarna Samsher, B.P. Koirala was expelled from the party. Girija Prasad Koirala organized a conference in Patna to oppose this decision, and Nidhi played a crucial role in resolving the conflict. He argued that expelling a leader of B.P.’s stature could not be decided unilaterally. After meeting Suvarna Samsher in Calcutta, Nidhi convinced him to hand over the party’s leadership to B.P., thereby preventing the Congress from descending into division and mistrust. Kishore Nepal, in his book Nepal Kaa Nidhi, emphasizes that Nidhi’s wisdom and diplomacy saved the party during a critical juncture.

During the interim government of 1990, Nidhi served as the Minister of Water Resources and Local Development at the request of Prime Minister Krishna Prasad Bhattarai. As the Minister of Local Development, he dismantled the Panchayat-era structures and established Village Development Committees and District Development Committees. He also advocated against introducing party politics in local body elections, warning that it would divide communities—a vision that remains unaddressed to this day. As the Minister of Water Resources, Nidhi revived the Nepal-India Joint Committee meetings on the Koshi and Gandaki rivers, which had been stalled for years. His innovative approach led to concrete decisions on the Kulekhani hydroelectric projects and an agreement to sell Nepal’s surplus electricity to India without incurring losses—a policy that continues to be a source of economic pride for Nepal.

A humble and unforgettable legacy

Mahendra Narayan Nidhi was a down-to-earth leader whose influence on Nepal’s political history remains indelible. He refrained from engaging in internal party rivalries, even when others sought to split the Nepali Congress for personal gain. The late Pradeep Giri once remarked on Nidhi’s unique intellectualism: “Some intellectuals derive their ideas from the works of Marx, Lenin, Gandhi, or Gramsci, while others form their ideas by observing people, understanding their needs, and responding to them. Mahendra Narayan Nidhi belonged to the latter category.”

Nidhi’s legacy is a testament to his unwavering commitment to truth, non-violence, and the welfare of the nation. His life and work continue to inspire future generations of leaders in Nepal.

For years after I got married and moved into my own home, I tried to do what my mother has always done: maintain a lush beautiful garden. I didn’t have much space so I bought a lot of pots and planters and took to turning our balcony into a tiny green oasis. I also placed plants strategically around the house, in the living room and the bedroom. I bought expensive plants, considering them to be one-time investments, got cuttings from mom and some friends, and even tried my luck with some seeds.

When it was all done and in place, it looked beautiful. I had a variety of indoor and outdoor plants as well as herbs and chili growing in containers along the kitchen window sill. I thought I was sorted. Till they eventually began to droop and die, one by one. By the end of two years, my initially lush snake plant, that I had bought for an eye-watering amount, had one lone stem standing.

I didn’t give up. I bought more plants and quickly had the situation under control. The pots were looking full and luscious once again. But the same thing would happen. After a while in our apartment, the plants just didn’t look as happy and healthy as they did when I had first gotten them. They started losing their fullness, developing patches on the leaves, and turning yellow.

I did everything I could to save my plants. I searched for information online to figure out what I was doing wrong. I asked my mother and friends for advice. I downloaded an app that I could use to take and upload a photo of my plants and it would give me detailed care instructions for them.  At one point, I even tried talking to them and then eventually ignoring them wondering if it was the extra attention that was making them act up. But nothing worked. They would all wither and die and I would have to get new ones again.

I took comfort in the fact that there were many people like me out there. I have a friend who always says she’s in a short-term relationship whenever she gets a new plant. When it dies, she says she’s going through a breakup. A colleague says he and his wife have finally given in and bought some ‘real-looking’ fake plants for their living space. It doesn’t need watering and fertilizing. And they don’t have to worry it might die. All it needs, they say, is a good wipe down once in a while and it looks good. Minimal effort, maximum effect, they say.

I was tempted to buy one myself. After all, in the long run, even the most expensive one would be far cheaper than buying a real Peace Lily every few months. Some of these fake plants that look almost real (in one case, my husband even tried to tear a leaf because he thought it was real) cost upwards of Rs 8,000. I’ve considered buying one that I thought would look great in our living room and it was priced at a whopping Rs 15,000. I think there’s a market for fake plants since there are many plant murderers like me.

But my mother studied Botany and I’m her daughter. I couldn’t buy fake plants and dishonor her like that. That was my illogical reasoning. I couldn’t just give up. And so, when we shifted homes three years ago, I tried again. I pretty much vowed this would be the last time I’d buy plants as a new home had pretty much siphoned our finances. And so, I bought everything again. From the expensive Snake Plant to the hard-to-maintain Chrysanthemums, I went all out. But this time, I also bought the right gardening mix and good quality fertilizers. I repotted the plants instead of just placing them around the house in the containers they came in. Much like I did before, I started googling and learning about the different kinds of plants and their requirements. I was determined to see my plants thrive.

And so far, I’m happy to report that, with the exception of one or two, they are all thriving really well. A well-lit house helps, I’ve realized. Most indoor plants need a lot of natural light. They also don’t like to be overcrowded. Plants that are on their own or with just another one for company seem to thrive better than plants that are clustered together. There’s also really no need to water them every day or even every other day. If possible, open the windows to let in fresh air as plants seem to like that. It’s also a good idea to spray water on their leaves every now and then, apart from the usual watering.

A relative came home during our homewarning and said that he’d like to see what happened to the plants in a few months time. The scorn was evident in his voice. I think I wanted to prove him wrong so badly that this time whenever I’ve noticed a plant behaving weirdly, I’ve almost instantly replanted them or shifted them to a new place. I’ve come to realize that most plants don’t thrive because their lighting requirements aren’t met or because something is off with the soil.

Repotting or moving a withering plant to well lit or a spot that doesn’t get direct light has often done the trick and saved them from dying. Along with that, it’s also quite important to get their watering needs right. Some plants need moist soil while some have to completely dry out between watering sessions. There are good guides on various plants’ light, water, and fertilizer requirements on the internet and following it has worked to my advantage. I also find talking with a local gardener or nursery owner helps. They are able to tell you what is wrong with a plant by looking at them. I’ve often shown them pictures of my plants and the advice they have given me has worked wonders in ensuring they grow really well.

It’s disheartening when your plants wilt and don’t look lush but don’t give up. It’s quite common for them to look a little frail during winter but that doesn’t necessarily mean they won’t look healthy and lush when the season changes and it’s bright and warm. More often than not, people also tend to replace plants without giving them enough time to recover. Gardening requires patience and practice and it can be extremely rewarding to see something you have brought in and taken care of thrive and grow.

Mithila is a land steeped in mysticism and mythology. Yajnavalkya, the great sage, Maitrei and Gargi, famous women philosophers were born in Mithila. Shaivism and Vaishnavism are two prominent religions of this mysterious land. Though Lord Buddha the Light of Asia was born in Lumbini, Buddhism is not prevalent in Mithila. It is a matter of wonder and a subject of research. 

Shaivism is the oldest religious cult prevalent in Mithila and it has a deep impact on the life and culture of the people of this land. There is a Shiva temple in each and every village of Mithila. It is believed that if Shiva is invoked sincerely, he is pleased immediately and fulfills the desires and ambitions of his devotees in no time. So Shaivism is very popular and still predominantly prevalent in Mithila.

Nepal is known as a holy land of Shiva because of the world famous temple of Lord Pashupati from the Vedic period. This truth has also been proved that Shiva is a Vedic God. He is also believed to be a God of creation, sustenance, decadence and destruction. It is believed that there is a strong philosophical background of Shaivism in Mithila from time immemorial. Thus shaivism has a distinct and deep influence on the daily life of the Hindu community in Mithila. The people of Mithila worship Lord Shiva Maheshwar (the great Lord of all gods) on the auspicious occasion of Shivaratri that is thirteenth day of dark, fortnight of phalguna (February/March). Kalhan in his Rajatarangani states that on this auspicious occasion, the king also observed it with great respect and reverence. The court artists performed several programs of dancing and singing. Poetic gatherings were also organized. The poets were praised and rewarded for their works. Feasts were served to the invited guests on this holy occasion.

Alberuni has stated that “on the following nights…. they worship Mahadev during the whole night they remain awake, and do  not lie down to sleep and offer to him perfumes and flowers.” On Shivaratri, people of all classes go to nearby temples to worship the ‘lingam’, the aniconic representation of Shiva. Lingam is believed to have five faces. Four faces are carved in four directions and the fifth face faces upward. There are eight forms of Lord Shiva: the eight forms constitute the five gross material elements: the sharra, the sun and the moon. Their descriptions are as follows:

• Sharra: This form of lord shiva consists of the earth holding the mobile and immobile beings.
• Bhara: This form of the supreme soul consists of water that encircles the entire world.
• Ugra: This form of the Lord Shiva is the wind that holds the outer and inner universe and throbs by itself.
• Bheema: This form consists of the firmament (Ether) that pervades everything and affords space to all.
• Pashupati: This form of lord shiva is the support of the individual soul which delivers them from bondage.
• Ishana: This form of Lord Shiva is the sun that moves about in the heaven brightening the entire universe according to the Rupamandana, should have the colour as pure as that of the crystal, his head should be adorned with a Jatamukuta ornamented with the crescent moon and his hands should have the Akshamala, Trishula, Kapola and Aabhaya. The Lord of the north-east region of the universe is called Ishana. The deity Ishana representing the Karmasada has a perfectly white body representing the flower of the Kunda (a kind of jasmine) or the full moon, having five heads adorned with Jatamukutas; bearing on each face three eyes, ten arms and two legs. He is standing on a Padmasana and keeps in his right hands the Sula, Parsu, Khadga, Vajra and Abhaya and in the left ones the Nagapasa, ankusa ghanta, and agni. He is beautifully adorned with all ornaments,draped in fine clothes and is with a smiling countenance full of peacefulness.
• Mahadeva: This form of Lord Shiva is the moon of nectarine rays that strengthens and flattens the universe.
• Rudra: This form of Lord  Shiva dwells in every creature as his soul. The whole universe is pervaded by this form of Rudra.

The twelve Jyotirlingas

According to the Shiva Purana, while the entire universe is considered a manifestation of Lord Shiva’s Jyotirlinga, twelve Jyotirlingas on Earth hold special significance. Consuming and distributing the sacred food offerings (prasadam) from these Jyotirlingas is believed to instantly cleanse sins. The Somanatha Jyotirlinga is located in Veraval, Gujarat, about 54 km from Junagarh, with Rajkot as the nearest airport. The Mahakaleshwara Jyotirlinga is in Ujjain, Madhya Pradesh, with Indore as the closest airport. The Kedarnatha Jyotirlinga is situated in Rudra Prayag, Uttarakhand, with Delhi being the nearest airport. The Bhim Shankara Jyotirlinga, found in Dakini, Maharashtra, is 160 km from Pune, which also has the nearest airport. The Vishweshwora Jyotirlinga is in Kashi (Varanasi), Uttar Pradesh, with Varanasi Airport nearby. The Rameshwaram Jyotirlinga is located in Setubandha (Rameshwaram), Tamil Nadu. The Girishneshwara Jyotirlinga is in Berul (Shivalaya), Maharashtra, about 27 km from Aurangabad, which has the closest airport. The Nageshwara Jyotirlinga is in Darukavana, Maharashtra, about 210 km from Aurangabad, where the nearest airport is located. The Triyambakeshwara Jyotirlinga is in Brahmagiri, Maharashtra, 39 km from Nasik, with Mumbai as the nearest airport. The Vaidyanatha Jyotirlinga is in Parli, Maharashtra, about 230 km from Aurangabad, which serves as the nearest airport. The Omkareshwara Jyotirlinga is located on the banks of the Narmada River in Madhya Pradesh, 80 km from Indore, where the nearest airport is situated. The Mallikarjuna Jyotirlinga is in Srishaila, Andhra Pradesh, about 250 km from Hyderabad, which has the closest airport. Additionally, the people of Mauritius consider Maurisheshwar Jyotirlinga as the thirteenth Shivalinga.

It has been stated before that shiva is a very complex and complicated God. I would like to quote here:

“Shiva is probably the most complicated of Hindu deities indeed even Hindus themselves recognize this by putting this shrine in the temple separate from those of other deities.” (Jeaneane Fowler: Hinduism P33)

According to the ancient scripture, Shiva manifests himself in the form of a huge flaming linga (Jyotirlinga) on the auspicious occasion of Shivaratri to bestow his gracious mercy on His devotees. They worship Him and keep vigil the whole night at least with one leaf of the Bilwa tree. They also fast on the auspicious occasion of Shivaratri.

According to the Isana Samhita, Lord Shiva manifested himself in the form of a huge Jyotirlinga, to determine who is the greatest divinity among trinity (Shiva, Vishnu and Brahma). To settle the quarrel and determine the divinity, the three gods agreed that he should be considered the greatest, who should first find out the end of the blazing clum of fire, which was burning before them. According to this agreement, Vishnu undertook to reach the base and Brahma the top, but they never succeeded in this search in a thousand years of time. They returned being disappointed and desperate. They confessed the superior supernatural power of Lord Shiva. This proves the supremacy of Shiva over Vishnu and Brahma.

All people irrespective of caste and creed are permitted to worship Shiva on this holy occasion. The poor people are satisfied by pouring pure water with Bilwa trees’ leaves and fresh flowers. Rich people offer sweets and several kinds of gifts to Lord Shiva on this auspicious occasion. Lord Shiva especially prefers the offering of Bilwa leaves, (Bel or Bengal quince (Shriphal) meaning the fruit of plenty) Dhatura (thorn apple), Akchhat (rice, and sandal paste.)

Devotees of Shiva throng to the Shiva temples to offer prayers on this pious occasion. They sing devotional songs which are called Nachari. They sing and dance on this delightful day because Lord Shiva also dances the heavenly dance of Creation, Preservation and Destruction. Music itself has originated from the damaru (a musical instrument) of Lord Shiva. So the devotees of Lord Shiva spend the whole night reading the Shiva Purana and chanting Shiva bhajans.

The Mahashivaratri festival is related to this folk story too. A hunter whose name was Suswar was compelled to spend the night on the branches of Bilwa tree on the auspicious occasion of Mahashivaratri without food. So he wept bitterly on that night. His tears rolled down on the image of Lord Shiva with withered leaves of the Bilwa tree. In the Hindu mythology Shiva is described as intimately associated with this tree. The devotees of Shiva tie to their pig- tails (Shikha) the bel leaves because they are considered sacred and pious and pleasing to their favourite Lord). If he is invoked with these offerings, he is supposed   to be pleased soon. He assumed that this true devotee was worshipping him sincerely. Consequently He blessed the hungry hunter. It is believed that he was born in a royal family in the pre-birth. So Maha Shivaratri is considered the festival of rags to riches in the true sense of the term because Lord Shiva is the all seeing guardian- deity of Hinduism. He does not distinguish between pauper and prince devotees. He is a truly liberal, generous and democratic God of this universe. So he is very popular in this atomic age too. He is also easily pleased and satisfied immediately. So his devotees worship him wholeheartedly on this auspicious occasion.

The world famous temple of Pashupatinath (Lord of animal) is situated on the bank of Bagmati river Kathmandu. He has five faces representing five elements such as earth, water, fire, air and ether. Each face has three eyes which also represent birth, life and death. So he is called  Panchayan. He is also called Ardha-nareeswara (half male and half female) human form.

The river Ganga is supposed to have originated from his matted hair. He has a crescent moon on his head. He has a garland of serpents around his neck. He wears a tigerskin (Bagh chhala) around his waist. He rubs ashes on his body. He has a trident in his hand. He conveys the message of satyam (truth), Shivam (good), and Sundaram (beauty) to the Hindu world. So he is worshipped in the whole Hindu world with reverence and respect. Lord Shiva is the perennial source of energy and creativity for all living and non living beings. The famous temple of Shiva is located at Jaleshwar which is called Jaleshwarnath temple where most of the Maithil people go to worship him on the auspicious occasion of Mahashivaratri. Many people go to pour water from the river Ganga in earthen pots on this occasion to Vaidyanath Dham in Bihar which is also called Babadham. They pay homage to Vaidyanath who is also Shiva.

Vidyapati, a great poet of Mithila, was a true devotee of Lord Shiva. He wrote many devotional songs dedicated to him which are called Nachari  and Maheshbanis. They are Sung on the auspicious occasion of Shivaratri festival by his devotees.

Mahamrityunjaya Mantra of Lord Shiva has immense supernatural power which can provide salvation. Once sage Dadhichi, the excellent devotee of Lord Shiva had some differences with king kshura who in a fit of fury, severed his limbs with his thunderbolt. There upon sage Dadhichi remembered Shankacharya who rejoined his severed limbs and rendered him hale and hearty once again. He also gave him the excellent Mahamrityunjaya Mantra. Sage Dadhichi by chanting constantly  of this Mantra propitiated Lord Shiva who blessed him with such a strong and sturdy body as the thunderbolt itself. The sacred Mantra runs as follows: “Om Tryambakam Yayamahe, Sugandhim Pustivardhakam, Urvarukamia Bandhanam rity or mukshiya Mamritat.” It means: “I bow down to that three eyed Lord Shiva who is full of sweet fragrance and who nourishes human beings. May he provide me with a sweet fragrance and which nourishes human beings. May he free me from the bondage of this mundane existence and death just as a ripe Kakri (cucumber) is separated from the creeper. May he fix in immortality. This mantra of great efficacy guards and protects a person from premature and untimely death accidents, poisons, incurable diseases and bestows immortality by his blessings.”

“The very word ‘Shiva’ literally means auspicious or beneficial or conducive to happiness’ the various forms of Lord Shiva as the bestower of Eternal bliss, knowledge and immortality have been described in scriptures or an auspicious one. His name shiva means Bright one, Happy one. Shiva the auspicious, is known by many names (Mahadeva, Bhava, Nataraja, Mahayogi, Bhairava, Pashupati, Vishwanath, to name only a few.” (Elements of Hindu Iconography: P377)

The growing reports of conductors overcharging passengers or deliberately disabling the use of student cards after a certain hour in the evening highlight a pressing concern—why hasn’t the digitization of bus fares been fully embraced? The initiative was first introduced on 14 March 2017, by Sajha Yatayat in Kathmandu, initially implemented on 10 buses along the Lagankhel-New Buspark route. The system aimed to bring efficiency to fare collection and put an end to unfair pricing practices. However, despite its potential to streamline public transportation and ensure transparency, the adoption of smart travel cards remains sluggish.

Sajha Yatayat installed smart travel card readers on both doors of the buses, enabling passengers to pay fares by swiping their cards upon entry and exit. The system deducts fare amounts based on the traveled distance. Sajha planned to expand this system across all routes within the Valley. Smart cards were made available for purchase at the Pulchowk office and Lagankhel bus stop, with recharges facilitated through bus conductors or Sajha offices. Despite these efforts, the adoption of smart cards remains minimal after a year of operation.

Before Sajha Yatayat, city buses operated by Global Metro City Bus Company in Bharatpur and 800 buses in Pokhara adopted smart card technology; these systems failed due to issues such as recharging difficulties, technical malfunctions, and lack of government mandates.

Janak Risal, Assistant manager of Sajha Yatayat office said, “We introduced the bus card digital payment system to better understand the flow of passengers and to know how many passengers were using the bus in which routes. The goal behind this initiative was to keep accurate records of commuters and improve our understanding of bus usage patterns.”

He mentioned that there are fewer regular passengers who consistently use the bus on the same route, and many don’t prioritize getting a monthly bus card subscription. “We’re currently working on improving this, and to raise awareness, we’re displaying the importance of digitization at the front of the bus.”

“We’re also hopeful that other bus services will start coordinating with us, as in the past, private buses haven’t been as involved. Another challenge we face is the lack of WiFi availability on all buses, and we’ve noticed that some elderly passengers struggle to navigate the system. We’re working on addressing these issues to ensure the transition is smooth for everyone,” he added.

Risal explained that many people are unaware of the system, and during a survey, they didn’t see much interest from passengers either. To help raise awareness, they’ve equipped each bus with WiFi, hoping this will encourage people to get familiar with the system over time. “Our plan is to gradually normalize online payments among passengers and, eventually, transition to a completely cashless system on the buses.”

While the idea of a smart card fare system sounds like the perfect solution to Nepal’s long-standing issues with fare collection, its implementation has been anything but smooth. Several challenges continue to hinder the widespread adoption of this digital payment method, keeping Kathmandu’s public transport stuck in its traditional cash-based system. We can know normally that for years, bus conductors and drivers have pocketed a portion of daily fare collections, often reporting only half of their actual earnings to vehicle owners. A fully digital system would track every transaction, cutting off this extra income source.

One regular passenger from Bhaktapur shared, “This is a great initiative for our country. I’ve often seen conductors being rude, and sometimes, when we’re in a hurry, it’s frustrating not having the exact change. With this system, there will be no need to worry about that anymore.”

He said that the government should implement digital payments to reduce travel time, and eliminate the need for exact change. It would simplify drivers’ jobs, provide transparency, and help track payments. “However, challenges such as network issues, resistance to change, and potential technical problems like poor connectivity or low battery for passengers may arise.”

Many countries around the world have successfully embraced innovative changes in infrastructure, technology, and policy, why does Nepal seem hesitant to follow suit? Countries like South Korea, Denmark, and Singapore have adapted to new technologies, improved transportation systems, and embraced environmental reforms with ease. So, why is it that when it comes to implementing similar changes in Nepal, there seems to be a lingering sense of fear or hesitation?

The smart card systems offer seamless and cashless travel, reducing the hassle of carrying change and speeding up the boarding process. They have not only improved the efficiency of public transport but also increased the convenience for citizens. In contrast, Nepal’s public transport system still relies heavily on cash transactions, creating bottlenecks and inefficiencies that could be easily resolved by introducing a similar card-based payment system.

For example, Singapore, where the adoption of a contactless card system revolutionized the city’s transportation network. People embraced the convenience, and within years, it became the norm. Similarly, in South Korea, the T-money card has been integral to a sophisticated, efficient public transport system. 

Yet, in Nepal, the discussion about introducing a bus card system has been slow to gain momentum. The fear of a large upfront investment or the complexity of implementing such a system has kept it on the back burner for years. But what if Nepal’s hesitation isn’t just about cost, but about a deeper reluctance to embrace change? 

Countries that have adopted these smart systems have shown that education and public awareness are key. A bus card system isn’t just a new way to pay for a ride—it’s a cultural shift. If Nepal’s government, bus operators, and the public can come together to educate and raise awareness about the ease and advantages of such a system, the transition could be much smoother than anticipated.

The introduction of a digital fare system raises concerns about job security among conductors. If passengers can simply tap their smart cards and board the bus, the role of a conductor traditionally responsible for fare collection could be diminished, leaving many workers uncertain about their future in public transport. A large portion of Nepal’s transport workforce has limited experience with digital tools, making it difficult for them to transition to a tech-driven system. 

Overcoming these barriers will require more than just technology—it demands a coordinated effort between transport operators, government bodies, and financial institutions to create an integrated, user-friendly, and widely accepted digital fare system.

To ensure fairness and efficiency in the implementation of bus fare systems, the role of technology experts becomes increasingly crucial. With their expertise, we can build robust systems that not only streamline the process but also ensure transparency and fairness for all users. This technological intervention will be essential in creating solutions that prevent fraud, simplify payment methods, and make the entire fare collection system more user-friendly, thereby fostering trust and accessibility for everyone. 

For Nepal’s public transport sector to successfully transition to a digital fare system, government intervention is crucial. One effective approach could be introducing tax incentives for digital payments, encouraging both passengers and transport operators to embrace the change. Valuable lessons can also be drawn from the success of ride-sharing services like Pathao and inDrive, which overcame similar resistance by implementing smart strategies. These included extensive education campaigns for both passengers and drivers, attractive incentives and discounts for digital transactions, simplified and user-friendly technology, strong customer support systems, and close collaboration with regulatory bodies to ensure smooth operations.

According to Madhav Raj Pandey, Section Officer at the Transport Management, The policy to implement an online payment system along with a GPS feature and WiFi in 100 buses is underway. While the integration of these technologies will enhance the efficiency and convenience of the service, it will take time to develop and implement a robust system to ensure seamless functionality.

“The new system will keep a detailed record of all transactions, helping to reduce incidents of conductors overcharging passengers. By securely storing this information, the system will ensure greater transparency and accountability.”

Pandey added, “We’ve been raising awareness about it through Radio FM broadcasts from traffic FM and sharing informative videos on our Facebook page, Newspapers highlighting the importance of these initiatives.”

As Nepal looks towards the future of public transportation, the introduction of a bus card system is just the beginning. The real potential lies in scaling this system to encompass all forms of transport, from taxis to microbuses. Imagine a seamless travel experience where a single card allows access to buses, taxis, and even tempos, making the city’s transport system more connected, efficient, and user-friendly. 

The economic implications of such a digitized transportation system are far-reaching. By moving away from cash-based transactions, Nepal can foster a more transparent and efficient economy. Digitization reduces the cost and risks associated with handling cash, prevents revenue leakage, and increases efficiency for both passengers and operators. With easier tracking of fares, the government can implement better pricing models and even offer incentives or discounts for sustainable transport choices. 

By investing in this digital infrastructure, Nepal can not only modernize its transportation sector but also pave the way for a smarter, more sustainable future. As we look ahead, it’s clear that the future of transport in Nepal is one of innovation, inclusivity, and sustainability. The question is no longer ‘Why?’ but ‘When?’

A well-implemented system benefits everyone, vehicle owners get transparency, drivers and conductors secure earnings, and passengers enjoy fair, hassle-free travel. With the right strategies, Nepal can finally move towards a seamless, digital public transport system.