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The Truth and Reconciliation Commission (TRC) has received over 15,000 new complaints related to human rights violations committed during the 10-year long Maoist insurgency, bringing the total number of registered complaints from 65,000 to 78,909. 

A majority of the newly registered complaints are related to rape and other forms of sexual violence allegedly committed by both Maoist combatants and state security forces during Nepal’s decade-long armed conflict. 

In recent years, survivors of sexual violence—many of whom had remained silent due to stigma, fear, and lack of institutional support—have begun to speak out more openly about their experiences. In an effort to address these long-overlooked grievances, the newly appointed office bearers of the Truth and Reconciliation Commission (TRC), who assumed office in May 2025, reopened the complaint registration process for victims who had previously been unable to file their cases.

The recent appointments of Lila Devi Gadtaula and Mahesh Thapa as chairs of the Commission on the Investigation of Enforced Disappeared Persons (CIEDP) and the Truth and Reconciliation Commission (TRC), respectively, are being viewed as a critical step toward revitalizing Nepal’s long-stalled transitional justice process.

Both officials took their oath of office and secrecy in May, signaling renewed commitment. However, concerns remain regarding their limited experience in transitional justice, a highly specialized and sensitive domain requiring a deep understanding of conflict-era grievances, legal frameworks, and victim-centered approaches.

Nepal’s transitional justice system was established in response to the decade-long Maoist insurgency (1996–2006), which left over 17,000 people dead, thousands more displaced, and countless others affected by torture, sexual violence, enforced disappearances, and other human rights violations. As part of the 2006 Comprehensive Peace Agreement (CPA), the government pledged to address these grave abuses, leading to the formation of two transitional justice bodies in 2015: the Truth and Reconciliation Commission and the Commission on the Investigation of Enforced Disappeared Persons.

Despite their formation and subsequent appointments in 2016, both commissions have made little progress. Over the past decade, they have investigated only a fraction of the more than 63,000 complaints filed—only a few hundred cases have undergone preliminary investigation. Political interference, lack of adequate funding, absence of skilled personnel and experts, and internal divisions within the commissions have all contributed to their ineffectiveness.

Of particular concern is the underreporting and lack of investigation into sexual violence and rape cases. Initially, only 314 complaints related to sexual violence were filed. However, under increased advocacy and awareness, it was revealed that there are at least 883 such complaints from Jajarkot district alone—a far-western region that was a major epicenter of the Maoist insurgency. This discrepancy highlights the broader issue of stigma, fear of retaliation, and lack of trust in state mechanisms that prevent survivors—particularly women—from coming forward.

Adding to the challenges, international attention and funding for Nepal’s transitional justice process have significantly dwindled in recent years. Donor fatigue, shifting geopolitical priorities, and the government’s failure to demonstrate progress have led many development partners to scale back their assistance. Securing adequate financial resources for victim reparations, investigations, and institutional strengthening remains a critical hurdle.

The newly appointed commission members have expressed commitment to completing investigations and delivering justice, but their success largely hinges on the government’s political will and financial support. As some TRC officials have noted, with sufficient resources and autonomy, they could feasibly complete the investigation of all registered cases.

Growth in the world today is no longer about profits alone. To succeed, we  need to build the bridge between people, planet, and profit, known as the  3Ps. Businesses that believe in sustainability are setting themselves up for  sustainable growth in the future, while also helping to create a healthier,  fairer, and more resilient future. 

For decades, some industries have used the traditional model: extract resources, manufacture  goods, use, and finally, throw away the rest of the product. The “take–make–dispose” cycle in  today’s world is used to cut costs on ecological problems, and business growth. Sustainable  businesses embrace, and focus on the Circular Economy principles [it means to move the economy in  such a way that everything is reused, recycled, or regenerated instead of being thrown away] which  puts an emphasis on treating waste as a resource. 

Reports say one regenerative dairy cooperative, the First Milk, implementing resource-efficient  closed-loop strategies and sustainable practices experienced growth in sales by 38 percent in the year  2023. The change demonstrates how ecological systems can help grow business solutions,  enabling companies to thrive even in resource limitation, or scarcity. 

Going beyond the minimum requirements helps companies protect themselves from risk and  comply with consumers. Research shows that approximately 70 percent of consumers prefer to buy from  brands that are considered environmentally friendly. The growth of global ESG-related assets, projected to be nearly $34trn by 2026 tells you that sustainability is not a cost—but a  growth opportunity. 

This strategic shift is grounded in reality. Businesses are embracing sustainability not just for  reputation, but because climate risks are already reshaping their operations. Industry leaders  emphasize that businesses are embracing sustainability to not just look good but because they  understand that, “The very real impact of floods, fires and storms has direct consequences on  businesses’ bottom line and long-term viability.” 

Sustainability often inspires innovation instead of stifling it. For example, IKEA has managed to  lower emissions by over 30 percent since 2016, all while keeping affordability in mind. As CEO Jesper  Brodin stated, “Sustainability can’t be a luxury; it has to be a choice for everyone.” 

Authenticity is also important. Alex Wright, CEO of Dash Water, warns that loyalty only comes  from legitimate environmental commitment and not just a gimmicky initiative. 

Challenges persist in measurement. Deloitte recently said that almost half of FTSE 100 companies  restated climate and sustainability data, especially related to indirect emissions. Still, this increased  scrutiny can be viewed positively as a movement towards a greater degree of accountability.  

At the same time, sustainability goes beyond the environment to communities. Fair labor, fair  trade, ethical sourcing and social equity move companies away from simply selling a product, to  being a positive agent of change. Research indicates that consumers are even willing to pay a  premium for ethically produced products, which reinforces the social aspect of corporate  responsibility. 

Balance is the essence of sustainability: people, planet, and profit. Academic literature reinforces  the strong correlation between high corporate social impact performance and profitability and  resilience over the long-run. Consumers, investors, and regulators are driving sustainable business practices that are redefining  success. Whether it is generating sales, protecting ecosystems, reducing emissions, or improving  financial performance, sustainability is now a mandate, not a choice. It is the compass leading us  to an equitable, sustainable, and prosperous future.  Profit cannot be the only measure of success; prosperity can only be achieved in harmony with  people and the planet.

Sriansha Bhatta

Nepal’s prison system reflects the deep contradictions of a country that has enshrined human dignity and humane treatment in its Constitution but has failed to translate these guarantees into practice. Overcrowding, poor facilities, and a purely custodial approach have left correctional facilities overwhelmed and ineffective. Article 20 of the Constitution prohibits torture and cruel treatment, while Article 21 secures every person’s right to dignity, yet prison conditions in Nepal remain far from these commitments.

The Prison Act, 2079 introduced a significant legal breakthrough by incorporating provisions for humane treatment, classification of inmates, and the possibility of open prisons. Particularly important is Section 41 of the Act, which explicitly authorizes the establishment and management of open prisons, outlining the criteria for selecting eligible prisoners and the conditions under which they may serve their sentences in less restrictive environments. This section embodies a shift from viewing prisons solely as spaces of confinement to institutions of correction, emphasizing rehabilitation and reintegration. However, despite the legal foundation, practical implementation has been timid, with only a handful of facilities in Nuwakot and Pokhara functioning under the open or semi-open model.

The reformist intention of the legislature is further supported by the Criminal Offense (Sentencing and Execution) Act, 2074, particularly Section 28, which provides courts with discretion to impose non-custodial alternatives to imprisonment. Under this provision, probation, parole, community service, or other supervisory mechanisms can be applied in place of incarceration, subject to specific terms and conditions designed to ensure accountability. This provision complements the philosophy of open prisons by reducing reliance on imprisonment for non-violent offenders and promoting rehabilitative sentencing. Yet in practice, judges have been reluctant to fully exercise these powers, and the probation system remains underdeveloped and disconnected from the open prison framework.

Experiences from the few open prisons in Nepal demonstrate the transformative potential of this model. Inmates in Nuwakot and Pokhara engage in agriculture, carpentry, and other vocational activities, with a portion of their earnings supporting their families. They live under minimal security, governed largely by trust and self-discipline. This aligns with the intent of Section 41 of the Prison Act, which envisions open prisons as mechanisms of rehabilitation rather than exclusion. Comparative evidence from countries like India, where Rajasthan’s open prisons have functioned successfully for decades, and from Scandinavia, where open and semi-open prisons form the mainstream correctional system, further reinforces the practicality and effectiveness of this approach.

The judiciary has echoed this reformative vision. The Supreme Court of Nepal has, through multiple rulings, directed the State to ensure humane treatment of prisoners and explore alternatives to custodial punishment in line with constitutional mandates. The Court has recognized that incarceration must not merely punish but must prepare inmates for reintegration. However, judicial pronouncements have not been matched by executive commitment, and without budgetary support or political will, the directives remain aspirational rather than operational.

Critically, Nepal’s hesitation stems not only from administrative inertia but also from entrenched societal attitudes. Many perceive open prisons as leniency, ignoring that overcrowded, punitive prisons actually heighten risks to public safety once inmates are released. Reformative measures such as those envisioned in Section 41 of the Prison Act, 2079 and Section 28 of the Sentencing Act, 2074 are not concessions to offenders but investments in safer communities. They recognize the inevitable truth that prisoners will return to society, and the State must decide whether they return as broken individuals or as rehabilitated citizens.

For Nepal to address its correctional crisis, open prisons must become policy rather than experiment. This requires amending the Prison Act, 2079 to provide clear and transparent criteria for eligibility, ensuring oversight and accountability, and linking probation and parole more coherently with open prison management. Courts must more actively apply Section 28 of the Sentencing Act to divert non-violent and first-time offenders from closed prisons. The government must allocate resources for training, infrastructure, and monitoring. And civil society, academia, and the media must help shift public perception by highlighting the successes of rehabilitative justice models.

Prisons are not merely holding cells; they are mirrors of the State’s humanity. Continuing to ignore constitutional guarantees and legislative provisions will perpetuate a system of abuse, inefficiency, and insecurity. The open prison model authorized under Section 41 of the Prison Act, 2079, coupled with the non-custodial alternatives under Section 28 of the Sentencing Act, 2074, offers Nepal a pragmatic, cost-effective, and humane path forward. The question is whether the State has the courage and will to put its own laws into practice, or whether these progressive provisions will remain unimplemented words on paper while prisons collapse under their own weight.

In the Brahma-saṁhitā (5.1), Brahmā proclaims that the Supreme Lord is complete with sat (eternity), cit (consciousness), and ānanda (bliss). Since the soul is a subtle fragment of God, it inherently shares these qualities. Just as a drop of ocean water contains the essence of the ocean yet cannot be called the ocean itself, the soul reflects the Lord’s nature but is never equal to Him. This distinction reveals that the soul’s inherent state is blissful. Just as chili is intrinsically hot, salt inherently salty, and water naturally fluid, the soul is inherently joyous. Yet, under the restless sway of the mind and worldly illusions, humans forget this foundation and construct artificial values. Can a strong house exist without a solid foundation?

In the Upadeśāmṛta, Śrīla Rūpa Gosvāmī classifies divine energy into three types: internal (antarāṅga), marginal (taṭastha), and external (bahiraṅga). The soul belongs to the marginal category. Internal energy is inseparable from God, whereas external energy constitutes the material world. Being marginal, the soul can either gravitate toward God or succumb to illusion—a principle psychology identifies as free will. William James aptly called humans the ‘chooser of destiny.’ Here, māyā represents the tendency to mistake the unreal for reality, making bewilderment a natural aspect of the soul’s conditioned state.

Ānanda Saṃhitā, authored by Ghanshyam Khadka, awakens the dormant joy within humans. Flowing seamlessly through the convergence of impersonalism, personalism, and science, it offers practical pathways to rediscover bliss. Khadka, who writes in both fiction and non-fiction, has also authored works such as Nirvāṇa, Putaliko Ghar, Nyāyako Avasān, Jīvan ra Nyāya, and Darbar Ko Dukhaant.

Psychology indicates that every human mind generates and concludes approximately 60,000–80,000 thoughts daily. Khadka’s work presents practical methods to channel this mental flux toward physical, mental, and spiritual purification. Napoleon Hill, in Think and Grow Rich, emphasizes persistently recording goals even before achieving them—a principle Khadka elaborates under the chapter Virecana.

Furthermore, according to American psychologist Barbara Fredrickson’s Broaden-and-Build Theory of Positive Emotions, feelings such as joy, gratitude, peace, love, playfulness, and curiosity enhance creativity, generosity, and physical well-being. They strengthen resilience and expand one’s perspective. When a person cultivates broad-minded thinking, tolerant behavior, and refined conduct, they transcend the false ego and embark on the journey toward authentic bliss.

To understand spirituality, one must distinguish between nature itself and its products. For example, a tree is not nature itself but a product of nature, composed of the five great elements: earth, water, fire, air, and ether. In Bhagavad-gītā As It Is, Lord Kṛṣṇa proclaims, “I am the seed-giving father of creation.” This clarifies the existence of the soul, the Supersoul, and the Supreme Lord.

The author further explains that as the alignment between mind and body strengthens, happiness naturally increases—a concept echoed in modern medicine as enhanced immunity. To alleviate human anxiety, Khadka offers a playful reflection: “Before birth, in the competition of 500 million sperm, only one successfully united with the egg.” Remembering this makes one feel fortunate rather than anxious. Once internalized, despair and sorrow lose their grip.

Attaining bliss requires uprooting the thorns of hardness, cruelty, and envy from the mind. In their place, the soil of the heart must be fertilized with compassion, seeded with love, and watered with friendship. Whether one gains or loses in life, if the mind rests in self-contentment and unity with the soul, worldly vicissitudes cannot disturb it. Lord Kṛṣṇa, in the Bhagavad-gītā, calls such a state sthita-prajña—where one transcends pleasure and pain, gain and loss, victory and defeat, and dwells in enduring inner peace.

Khadka likens the mind to a crystal, reflecting the colors of whatever it encounters. Similarly, a person’s life is profoundly shaped by their associations and environment. Whether one delights in the presence of others or enjoys solitude, whether one thrives by suppressing others or uplifting them—all depends on the company one keeps.

The fundamental distinction between human and animal life lies in the evolution of consciousness. Eating, sleeping, fearing, and mating exist in both. Yet when humans rise above these basic instincts, profound inquiry into spiritual truth emerges. The Vedānta-sūtra thus states: athāto brahma jijñāsā—“Now, therefore, inquire into Brahman.” Questions such as “Where did I come from? What is my relationship with the universe?” pave the path to lasting joy.

Delaying this awakening is perilous, as Gautama Buddha warned: “To think that there is enough time is man’s greatest delusion.” The Upaniṣads echo this urgency: life is fleeting, and the awakening of consciousness must begin immediately.

In the chapter Bhāvanā, the author examines the mind’s relationship with ego. While some philosophers define ego as false identity—accepting what is unreal as real—this presents a subtle distinction, showing that mind and ego are not entirely synonymous.

Ultimately, Ānanda Saṃhitā does not merely encapsulate philosophy in words; it provides practical guidance for attaining peace and joy in daily life. As the flow of bliss deepens, readers naturally immerse themselves, completing a transformative journey long before they realize it.

The author is a researcher, chemist, and spiritual seeker