Sumnima: Conflict of Body, Soul and Nepali Nationalism
Is a human being only a heap of flesh or a cluster of consciousness? To attain God, must the body be suppressed, or is liberation hidden inside the experience of the body itself? If these questions have ever puzzled you, B. P. Koirala’s novel “Sumnima” is for you. It is not only a love story; it is a laboratory of human civilization and psychology.
Introduction
In the history of Nepal, B. P. Koirala is known as a revolutionary leader, the father of democracy, and the first popularly elected prime minister. Yet, when he took time off from politics (or when he was in prison), he carried out a kind of surgery on the darkest corners of the human mind—sex and psychology.
“Sumnima” is a novel published in 2027 BS (1970 AD). Compared to B. P.’s other novels (such as “Teen Ghumti,” “Narendra Dai,” “Modiain”), it stands on a distinctly different and philosophical ground. In this work, B. P. imagines an ancient Nepal where two different cultures and two different philosophies of life come face to face.
Summary of the Story
The novel is set on the banks of the Koshi River. There are two main characters:
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Somdatt: An Aryan Brahmin youth. He follows Vedic tradition. The aim of his life is penance, suppression of the senses, and attainment of moksha. He considers the body “trivial” and the soul “great.”
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Sumnima: A Kirat young woman. She has grown up in the lap of nature. For her, life is a celebration. Eating, drinking, dancing, and loving—this is her dharma. She regards the body as a temple.
The story begins from the childhood of these two. Somdatt is attracted to Sumnima, but because of his upbringing and education he regards that attraction as “sin.” He is both afraid of and drawn to Sumnima’s physical beauty and her free way of living.
Throughout his life, Somdatt struggles to keep himself “pure” and to become “wise.” He undertakes harsh penance to save himself from Sumnima. Sumnima, on the other hand, continues to live her life in an easy, natural way. In old age, Somdatt finally realizes that what he had pursued all his life as “moksha” was an illusion. By rejecting life, he has made a grave mistake.
The Depth of Sumnima: Five Dimensions (Detailed Analysis)
To understand this novel, its five main dimensions need to be examined.
a) Freudian Psychoanalysis
B. P. Koirala was deeply influenced by Sigmund Freud. “Sumnima” is an excellent example of this.
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Repression: Somdatt suppresses his sexual desire (libido) in the name of religion. Freud says, “What you forcibly push down later comes out in distorted form.” That is what happens in Somdatt’s life. The more he practices penance, the more mentally disturbed he becomes.
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Natural instinct: Sumnima represents the “id” (pleasure principle). She does not block her natural desires, so she remains mentally healthy and content.
b) Materialism versus Spiritualism
This is the central conflict of the novel.
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Somdatt’s path: The body is mortal; only by tormenting it can one reach God.
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Sumnima’s path: This body is real. Hunger, thirst, and sexual desire are real. Unless these are satisfied, the soul cannot find peace.
Conclusion: Here, B. P. presents Sumnima’s side (materialism) as stronger. Somdatt’s dry spirituality empties him out, whereas Sumnima’s life-affirming philosophy brings wholeness.
c) Cultural Synthesis and the Making of Nepal
The most striking aspect of this novel is its definition of “Nepali nationality.”
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B. P. wants to show that Nepal is the meeting point of Aryan (Somdatt) and non-Aryan/Kirat (Sumnima) culture.
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At the end of the novel, Somdatt’s son and Sumnima’s daughter come together. Symbolically, this is the birth of modern Nepal. Nepal is neither purely Aryan nor purely Kirat. The mixture of the blood and cultures of both is what makes the “Nepali” of today.
d) Centrality of Women
In most of B. P.’s novels, female characters are stronger than male characters. Here too, Somdatt appears weak, fearful, and confused, whereas Sumnima appears clear, fearless, and capable of making decisions. Somdatt studied scriptures all his life but did not understand life. Sumnima did not study scriptures, but she understood life.
Why Should Today’s Readers (Gen Z) Read “Sumnima”?
You might think, “This is an old story; why do I need something set on the sandy banks of the Koshi?” Yet this novel is even more relevant in today’s context:
Hustle Culture and Burnout
Today we have all become like Somdatt. For the sake of future “success” (moksha) we are killing our present “happiness.” We drive the body like a machine and push down our emotions. Sumnima shows us: “Learn to live in the present, and the future will shape itself.”
Sex Education and Psychology
Our society is still as narrow-minded as Somdatt when it comes to sex. We regard it as “sin” or “dirty.” This novel, fifty years ago, already conveyed the message that sex, like hunger and sleep, is a natural need and that it should be accepted and approached with restraint.
The Question of Identity (Identity Politics)
In Nepal, debates about ethnic identity are active today. “Sumnima” teaches us tolerance. It shows that the well-being of humankind lies in acknowledging each other’s existence and living together, not in hatred.
Some Critical Comments (Critical Analysis)
No work is flawless. “Sumnima” too has been criticized from different angles, which readers need to understand:
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Portrayal of culture: Some scholars of Kirat culture argue that B. P., through the character of Sumnima, has portrayed Kirat culture only as “hedonistic” and “primitive.” They argue that Kirat philosophy also contains deep spirituality, which is overshadowed in the novel.
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Male gaze: Since this novel is written by a male author, in places Sumnima’s character seems overshadowed by male fantasy.
However, if literature is viewed as creative freedom, it can be understood that B. P. uses the characters as “symbols” to show the conflict between two ideas.
Some Moving Passages from the Novel (Quotes)
“O Somdatt, you searched for God, I searched for life. You built a palace in the air, I built a home on the earth. Look today, your hands are empty, and my lap is full.” (approximate sense)
“To run away from life is not dharma; to live and understand life is dharma.”
Conclusion:
“Sumnima” is a mirror.
It forces us to ask ourselves:
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Are we deceiving ourselves?
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Are we losing our “real happiness” by chasing the “fake ideals” created by society?
Because of B. P.’s magical style of language, philosophical depth, and the psychological conflict of the characters, once you start reading this novel you do not feel like putting it down. It does not only provide entertainment; it compels you to reconsider your life, relationships, and beliefs.
If you are looking for intellectual nourishment (Intellectual Diet) in Nepali literature, “Sumnima” should be your first choice. After reading this book, the Koshi River will no longer remain just a river, and Nepal will no longer remain just geography; you will see there the continuous flow of civilization.
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