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Garhwali, Kumaoni, Himalayan Literature
Glimpse of History of Modern Garhwali Poetry in Shailvani ..Part--8
                                Bhishma Kukreti
Fourth Developmental Stage of Garhwali Poetry (1976-1981)
  Literature is the mirror of society and Abodh Bandhu Bahuguna states that the changes in the society, the cultural and materialistic development in India also transformed the thinking of Garhwali poets and readers could witness the transformation in Garhwali poetry . Human sensuality, humanity, emotional values , national and international thinking came on the surface in the poems of this period (1976-1981). ‘Ghol’ poetry collection of Abodh Bandhu Bahuguna is an example of expression of experiences in Garhwali poetry world of this time. Garhwali Poets of new generation and old generation too realized that realism is the main path for creating poetry and thus realism began to be with Garhwali poetries.
    Bahuguna states in Shailvani (pp26) tha the year 1977 is the year to celebrate for Garhwali poetic field. Abodh Bandhu Bahuguna published ‘Bhumyal’ the first ever epic in Garhwali language.  The epic ‘Bhumyla shows the amalgam of scientific reality, great imagination in poem, expression of emotions, and with inspirational values.
      Lokesh Navani brought his first poetry collection ‘Phanchi’ in 1977. Phanchi is about to show anger for non-economical growth in Garhwal and the poet is successful in showing gap between haves and haves not.
  Bahuguna praises poetry collection of neo generation  poet Deen Dayal Banduni for his collection ‘Himla Ko Desh’. Deen Dayal is successful in showing the hard works of farmers and their families and adverse conditions  in Garhwal.  Bhagwati Charan Nirmohi published new edition of ‘Hilans’ with adding a few more new poems in the old version.
Gokula nand Kimothi published his poetry collection ‘ Pitarun Tarpan’.  The Ganga jamuna ka Mait bati (1977 a poetry collection)’ is dedicated to chipko movement .
Bhagwan Singh Rawat Akela published his second poetry collection  Maya meludi ‘ in 1977.
This is the period when poets as Kanhaya Lal Dandriyal ( Anjwal, 1978) , Prem lal Bhatt (Umal, 1979) Jaggu Nautiyal (samlaun) published their poetry collection.
This is the period when the  poetry collection of eight different poets in one volume ‘Dhai’ was also published .
   The period of 1975-1981 is in real term the Golden era for Garhwali literature. This period witnessed the publications of many periodicals as Baduli edited by Govind Chatak, gadh Gaurav by Kunwar Singh Karmath, Maiti by Sateshwar sati, Hilans by Arjun Singh Gusain. ‘Shailvani is also published in this period.
   This perod (1976-1980) saw many variation in the subjects and styles too. Poets showed their anger for lowering in political world, cutting of jungles and ecological downing in Garhwal, The Garhwali poems  inspired people for supporting Chipko Andolan , Jevanand Shriyal and  Ghanshyam Raturi are the poets of Chipko Andolan.
  Bahuguna never fails to remind us that this period completed hundred years of modern Garhwali poetry or written form of Garhwali poetry. Garhwali poets came out with different subjects and different styles, contemporariness in their poems. Bahuguna stressed that in true sense, this period will be called Golden era for Garhwali Poetry.
Continued...........
Copyright @ Bhishma Kukreti, Mumbai, India, 2009

History of Garhwali, Kumaoni, Himalayan Literature
 Garhwali Language in  Written Form Before Twentieth Century
                                                           Bhishma Kukreti
     According to Rama Prasad Pahadi , Garhwali language is one of the oldest language of India . Rama Prasad Pahadi wrote to this author in personal letter and wrote in many his articles in Hilans magazine and other regional periodicals that Garhwali has been there from Mahabharata era and its origin place is around Kankhal Haridwar or the area of Dhangu and Uday Pur . Rama Prasad stated that there is influence of Garhwali language on the script of  Kalsi Lat or pillar of great Ashok era near Danda Lakhaund, Dehradun . There is no doubt that Garhwal have been an important area for Indians (Jambudweep) as pilgrim place and the place of creating /writing manuscript from the Mahabharata time. It means that there was a specific regional language in Garhwal area which later on transformed into modern Garhwali language Dhasmana supports that the origin of Garhwali is originated from Vedic language .While , Dr Govind Chatak supports that Shaurseni Rajasthan is the mother of present Garhwali. However, it is a known fact that Garhwal as kingdom have been a sovereign nation  even in the time of Mogul and only British as foreign ruler ruled Garhwal after 1812 Ad. Therefore, it is also clear that a single language of Garhwal had been there from Mahabharata time and definitely that language was transforming time to time due to migration of people from other parts of India and Tibet and China. Since, there had been political stability in Garhwal kingdom (600 AD is supposed to be initial year) for more than thirteen   hundred years after is supposed be the establishment of Garhwali kingdom)  became the king of Garhwal, the language was stable . 
  Vishambar Datt Chandola wrote in his write up ‘ Garhwali Sahitya ki Shurwat’ (2) that The main communication medium among Garhwalis before British was oral Garhwali language and Sanskrit was the language of elite. Literature creative and for ritual activities . The tantra, mantra, jantra were created in Garhwali . Same way, Garhwali is very rich in terms of its folk literature. Always, the state language had been Garhwali even before Panwar Destiny (1).
Accordingly, there were four states of  written forms in Garhwali language
1- Tantra, Mantra and Jantra : This philosophical, spiritual and religious literature is available in manuscripts . Many manuscripts are now published , many manuscripts require publishers.
2-Carving on stone or copper/metal. Temple and building pillars and on cooper shields. 
3- State language in state orders or sanad: Garhwali had been state language of Garhwali King Shrinagar Garhwal and then  Tihri. Therefore, the orders of king or its ministerial decisions  were written in Garhwali. The orders were always handwritten before Gorkhali took over Garhwal. The handwritten orders or sand is available in many museums specially of Vikram Shardul the younger brother of Manvendr Shah  the ex- ruler of Tihri Garhwal.
4- Literature available in the form of letters.
                     There is a carving in Devalgarh temple  stone of 1460  AD in Garhwali language (3) :
    Ajaipal ki dharma patho bhandari karaun; ku
                Sabari granth: This is a handwritten manuscript and t is in old form of Garhwali . This manuscript describes that Ajeypal ruled from 1440-1519 AD or 1500 to 1558 Samvat  Sabdri Granth is about Jantra and mantra. There is complete detail of ‘ Ajaipal Jantra’ and ‘Salinam  Jantra’  in Sabri Granth
 There is a carved copper plate in Raghunath Mandir Devprayag of 1495 Ad, which describes in garhwali language about the king Jagtipal, Ramchandra Math, Bhumi, Bandto, etc.
 The carving on the door temple of Khsetrapal, of 1604, there is description in Garhwali language about Maharaja Sahajpal ,Maharaja Manshahi (1608), and maharaja Prithwisha (1664)
 There is description in Garhwali language on the  stone carving n the door of Mahadev temple, Devprayag about construction of Raguhnath ji Bhandar, and Tijoriin the year 1610 AD
 A  letter of Maharaja Pradeepshah of 1757 was found in Kedarnath temple  Yul, Tihri wherein there state stamp ‘Badrinath Vijayate and Shri with garhwali description .
 Garhwali had been the state language of sovereign nation Garhwal and there are state orders in Garhwali which are available with Vikram Shardul Shah. There are many letters available about Devprayagpuri  from 1495 to 1856 (1).
 There are letters (1746) available from state authorities to all Syana ( village authority) about penalty for not paying the tax in the form of Ghee by villagers .
 There is a state letter in Garhwali  available (1796) toa person Chaturbhuj, wherein state authorties accepted about a Dahrmapatra (letter about religious matter)  from Panch (village councilors)  ( Reference-Babulakar 1990)
  There are many letters are published in the book ‘Devparayagi Prakash’ about Devprayagpuri as request letter to pardon the Jhallar tax (1794), to pardon tax of 1791 and the Dasodh tax of 1800.  There are sixty one letters in Garhwali language  published in Devprayag Prakash , which are proof that before 1815, the state language of Garhwal was Garhwali and the state used to post the letters in Garhwali for  day to day  activities and informing necessary information to the subject (Babulakar, 1990)
   Bahuguna (1976) provided the scripts of stone carving of Devalgarh 1460), and all the stone carving found in Devprayag in his historical book Gad Matyeki Ganga
  Bahuguna (1976) provided an example of Garhwali prose from a hand written book ‘ Samaina ‘  written around  1780
 Bahuguna (1976) provided us many old letters written before 1900 AD as letter of Basbanand Bahuguna  and Shishram Bahuguna.
Brahma Nand Thapliyal (1913), Dr Pitambar Datt  Barthwal  Bahuguna(1955), Babulkar (1986),  Anuragi  (1986), Dr Vichardas (2009),  and many more provided that there is garhwali language  in the following published and unpublished philosophical antipathy books :
1- Dhol Sagar
2- Damau Sagar
3-Ukhail
4-Bairi Binash
5- Jogeshwari Sakhi
6-Ghat Staphana
7-Nadbud
8-Chaudiyabeer Masan
9-Samain
10-Indrajal
11-Kamrup jap
12-Saidwali
13-Mahavidya
14-Narsingh ki Chauki
15-Ath Hanmant
16- Bhairavali
17-Narsingwali
18-Chhidrawali
19- Anchharwali
20-Mochwali
21- Rakhwali
22-Maimda Rakhwali
23-Kali Rakhwali
24-Kalua Rakhvali
25-Dain Rakhwali
26-Jur Todi archival
27-Mantrawali
28-Fodibayali
29-Kurmastak
30-Ganit Prakash
31-Sankracharj bidhi
32-Dariyau
33-Olyachar
34-Bhavuna Beer
35-Mantra Goril kai
36-Panchmukhi Hanuman
37-Bhairvastak
38-Dadiya Mantra
39-Saub Jadu Ukhel
40-Sabdiyan
41-Ap Raksha
42-Chudamantra
43-Chudail ko Mantar
44-Dakhan Disha
45-Lochda ki Baidai
46-Hauri mantar
47- Guru Paduka
48-Shrinath ko Suklesh
49-Nath nighantu
50-Daint sanghar

    The above detail is proof that Garhwali had been the only language of communication for more than fifteen hundreds years in Garhwal among common men and elite. Sanskrit was the language of elite only 

Reference
1-Babulakar, Mohan (editor) 1990 , Garhwali Lok Bhasha ki Likhit Parampara, in the book- Garhwal ki Jeevit Bhibhtiyan aurGarhwal ka Vaishishthya,  Mukhchyali, Dev Prayag, Page 165 to 170
2-Bahuguna , Abodh Bandhu, 1976), Gad matyaeki Ganga’ Alaknanda Prakashan, Delhi, India, pp20.
3- Bahuguna, Abodh Bandhu, 1955, Garhwali ke Gorakhpanthi Granth,  Girish, Garhwal Sahitya Mandal Delhi, page 28
4- Babulkar, Mohan, 1986, Dhol Sagar par mere Sunjhav, Barrister Mukandi Lal Smiriti Granth, Smriti Granth Samiti, Kotdwara, Dehradun, pp354
5- Anuragi, Keshava, 1986, Gorakhpanth ke Paripex men Dhol Sagar,Barrister Mukandi Lal Smiriti Granth, Smriti Granth Samiti, Kotdwara, Dehradun, pp 329
6- Kukreti, Vishnu Datt, 1986, Nathpanth aur Garhwal, Garhwal ki Jeevit Bhibhtiyan aurGarhwal ka Vaishishthya,  Mukhchyali, Dev Prayag, Page 226 to 235
7-Dr Vichar Das, 2009, Dhol Sagar, Series of Articles in Shailvani, Kotdwara
Copyright Bhishma Kukreti, Mumbai, India, 2009

History of Literature , History of Garhwali Literature
                History of Garhwali Prose Literature Till 1975----Part-1
(Review of Gad Myateki  Ganga: a book  edited by Abodh Bandhu Bahuguna )
                                                 Bhishma Kukreti
        History of literature , specially history of Garhwali literature will never forget the year 1976, when Swarup Dhoundiyal with the help of Himalaya Kala Sangam Delhi headed by Durga Prasad Ghildiyal published Gad Myateki Ganga edited by Abodh Bandhu Bahuguna. Gad Myateki Ganga has many milestones in the history of literature, specially history of Garhwali literature. Gad Myateki Ganga  is supposed be the first collection of Garhwali prose in the history of Garhwali literature and Abodh Bandhu detailed the historical development of Garhwali .prose.
      Abodh Bandhu Bahuguna with the great assistance of Durga Prasad Ghildiyal (a renowed Garhwali language story writer) wrote introduction of History of Garhwali prose.
                     Garhwali is not Dialect but a Language
  At first page, Abodh Bandhu shows his annoyence for wrong perception in the linguastic world that Garhwali is a dialect of Hindi or Khari Boli. Abodh accused the political and social situations and Garhwalis for the wrong perception that Garhwali is a dialect of Hindi. Bahuguna logically proved that Garhwali language flourished before Khadi boli flourished in India.  Bahuguna accuses Griarson, Suniti Kumar Chatterji for their ignorance and no knowledge of Garhwal and Garhwali language and hey foolishly called Garhwali as the dialect of Hindi. While, according to logical explanations of Chandra Mohan Raturi, Shyam Chand Negi, Dr Hari Datt Bhatt Shailesh, Garhwali developed in Garhwal parallel to Hindi, which developed in some parts of India .
                      Main Dialects of Garhwali language
 Bahuguna followed in dividing Garhwali language Grayson and shows the difference between ten dialects of Garhwali language :
1- Shrinagari
2-Rathi
3-Lohabbya
4- Badhani
5- Dasyola
6-Manjh Kumaya
7-Nagpuriya
8-Salani
9-Gangpuriya or Tiryali
Abodh Bandhu Bahuguna also provided the review of Chakradhar Bahuguna about Grayson’ division of different Garhwali dialects.
   Rahul Santyakritan (Hindustan 26th January 1954) states that Garhwali is originated from Marwadi language of Rajasthan.
 Baldev Prasad Nautiyal proved that Garhwali  is Vedic language  as Dhashmana proved.
Continued ……………………..
Copyright @ Bhishma Kukreti, Mumbai, India, 2009

   
                                           
                                                   

History of Literature , History of Garhwali Literature , History of Himalayan Literature
                History of Garhwali Prose Literature Till 1975----Part-3
(Review of Gad Myateki  Ganga: a book  edited by Abodh Bandhu Bahuguna )
                                                 Bhishma Kukreti
   
                        Garhwali Oral Prose Literature
               Though, there was no much literature in Garhwali language before eighteenth century but Garhwali has rich oral literature. Bahuguna provides the details of oral Garhwali literature with examples:
1-Folk Sayings (Pakhana or Ana) : After providing examples, Bahuguna offers the details of published collections of   proverbs and folk sayings as
              A- Garhwali Kahavat Sangrah by Amba Datt Sharma (1931)   
              B- Garhwali Pakhana by  Shaligram Vaishnava (1938)
              C-  601 Pakhana in the introductory note in Singnad    by Bhajan Singh Singh (1937)
2-Garhwali Proverbs: Dr Govind Chatak is credited for detailing Garhwali proverbs
 3- Puzzles (maina): Bahuguna offers examples of 15 Garhwali puzzles.
4- Garhwali Folk Stories: Bahuguna explains about Garhwali folk stories and also provides four five folk stories of Garhwal in the appendix
5- Varta or Oral talks on religious stories


Copyright @ Bhishma Kukreti, Mumbai, India, 2009

History of Literature
History of Garhwali, Kumaoni, Himalayan Literature
Dhanesh Kothari : A Garhwali Poet of New Symbols and Sharp Attitude
                                               Bhishma Kukreti
  In terms of poetry movement, Garhwalis will remember Dhanesh Kothari as the poets Pierre Reverdy, Arthur Rembaud, Yves Bonnefoy in French, Cesar Vallejo of Peruvian, Sheema kalbasi of Iranian language, Fernado Pessosa of Portuguese language, Vasko Pops of  Seribian, Pablo Neruda of Chilean language for their contributions in keeping poetry movement alive.
  Dhanesh Kothari is new generation Garhwali language poet who uses new symbols and  have sharp attitude towards wrong happenings. Dhanesh  Kothari touched various subject concerns in Garhwal and India . Kothari believes in criticizing the wrong happenings with sharp words and does not believe in mild criticism. It may be said that Dahnesh is multidimensional poet in terms of subject, narration, style and new experimentation.
Dhanesh Kothari was born on 26 December, 1970 in Devprayag, Tihri Garhwal , Himalaya.
    Kothari  is graduate from Rajkiya Mahavidyalaya Rishikesh and started creating poems from early age. Dhad movement sharpens his ability for fineness and motivated Kothari for creating poetry in Garhwali language.
  Dhanesh Kothari created more than two hundred poems in Garhwali language and published in various periodicals as Sahara Samay, Khabar Sar, Chitthi Patri , Rant Raibar, Dandi Kanthi, Yugvani . Akashvani has been broadcasting his poems for many years.
  Dhanesh writes stories in Garhwali but believes in focusing in creating poetries.
        Jyundal is Garhwali  poetry collection book published in 2009 from Dhad Prakashan. The renowed garhwali language critic Veerendra Panwar states that Jyundal is the initiating ritual of creating awareness for humanity among the human beings . The poems of Kothari compel the readers or audience in Kavisammelan for thinking about diminishing the cultural and social values , sharp decline in feelings of responsibilities by the authorities responsible for development of the area concerned . The poems of Dhanesh Kothari are full of agonizes for ecological concerns, ignorance  for Garhwali language  among Garhwalis and wrongly or dangerous changes taking place in the society and administration .
    His satires stir the readers that readers start thinking to avoid wrong happenings in the country and Garhwali society. Many poems are very satiric  but at the end those poems create helplessness, actionlessness in the reader’s mind.
His many poems are rebellion in nature and he clearly without mincing the words ask the readers go for revolutions .
  Dhanesh create poetries in conventional styles and never hesitates for doing new experiments for adding new dimensional forms to Garhwali but takes care that  even the Atukant kavita  do not leave the lyrical effect of poetries.
   Dhanesh uses all types of symbols that is conventional rural Garhwali symbols and newly born symbols in the modern society and show that poet is aware about changes happenings in linguistic arena of the social circle. Dhanesh created many his own symols too, which suit  to the subject and reader’s mental frame. Same way, Dhanesh Kothari is always successful in  creating his own intentional images in mind of his readers. The narration style of Kothari and language is simple and well understable by common readers besides intellectual ones. No doubt ,  subjects, the style and language of Kothari are   contemporary but Kothari uses conventional  Garhwali proverbs, idioms, sayings  , words so effectively that his many poems become the linking poems between the past and present.
     Definitely Dhanesh Kothari will earn a name in the Garhwali literature for his subjects, style and uses of symbols, creating intentional images , rebellion poems .
Cpyright @ Bhishma Kukreti, Mumbai, India, 2009