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  History of Indian Languages Literature
History of Himalayan Literature
History of  Garhwali Literature
Critical  History of  Garhwali Poetry
Keyed : Poetry collection of Dandriyal about Women’s emotions and Spirituality
                   Review by Bhishma Kukreti
              Offering tribute to one of the greatest poets of world literature Kanhaya Lal Dandriyal in special issue of Hamari Chitthi, Bhishma Kukreti wrote that Dandriyal has been a  ‘ardhnareshwar’ (Half man -Half woman) while writing poetry as his emotional description about women is totally from a heart of a woman. Reading Kukreti’s comments Hindi literature critic Dr. Manjula D Dhoundiyal agreed that the poems related to women’s subject of ‘Maha Kavi’  Knhaya Lal Dandriyal  are feminist in nature and paved the way of feminst movement in Garhwali literature.  After reading the women related poems of ‘KUYEDI ‘ (The Fog), it is easily could be said that from women related poems of  Dandriyal suggest that Kanhya Lal Dandriyal ia afeminist Garhwali poet to as Maya Angelou ,Elvia Ardalani ,Margaret Atwood Anne Waldman ,Alice Walker ,Phyllis Webb , Djuna Barnes ,  Elinor Wylie , Aphra Behn, Elizabeth Bishop ,Eavan Boland ,Sophia Elisabet Brenner ,Karen Brodine ,Olga Broumas ,Lucille Clifton ,Mary Collier ,Hilda Doolittle, Emily Dickinson ,Diane Di Prima ,Carol-Ann Duffy ,Rachel Blau DuPlessis, Fehmida Riaz ,Judith Wright ,  Kishwar Naheed ,Alice Fulton ,Charlotte Perkins Gilman, Judy Grahn, Barbara Guest, Marilyn Hacker ,Allison Hedge Coke ,Lyn Hejinian , Sophie Hannah, Melin W., Susan Howe Merle Woo ,Parveen Shakir ,Sue Lenier,Anna Maria Lenngren ,Denise Levertov ,Audre Lorde ,Mina Loy May Swenson, , Mitsuye Yamada ,  Chris Mansell , Rita Mae Brown, Gwendolyn Brooks, Elizabeth Barrett Browning , Charlotte Perkins ,Gilman Diane , Wakoshi Anne *ton , M.C.Gupta, Rabindra Nath Taigore, Edna St Vincent Millay , Robin Morgan ,Marianne Moore ,Lorine Niedecker , Nellie Wong Hedvig Charlotta ,Nordenflycht ,Alicia Ostriker ,Sylvia Pankhurst ,Grace Paley ,Dorothy Parker ,Katha Pollitt ,Adrienne Rich ,Dorothy Richardson ,Ethel Rolt-Wheeler ,Christina Rossetti ,Muriel Rukeyser ,Sonia Sanchez ,Sappho ,Jo Shapcott ,Edith Sitwell ,Stevie Smith ,Gertrude Stein , , Sara Teasdale ,Marina Tsvetaeva ,Rosmarie Waldrop , Maya Angelou are famous feminst poets for their voicing the significance of women in every part of life and narrating women’s empowerment through poetries.
    There are two distinctive types of poems in Keyed (The Fog) - the women related poems and spiritual or philosophical poems. Kanhya Lal  Dandriyal has been successful in communication both types of emotions to the readers. These poems were created around sixties by Dandriyal but could publish in 1990. However, the poems are as fresh and relevant as they were in 1953 when the poet created them,
  The poems related to women are created by a man but when the readers read them , the readers feel that a woman has written those poems which , are powerful to show the struggle of females in rural or other parts of India , the sacrifices of women for the society and family, the various pains of Garhwali women in Garhwal and elsewhere. Apart from narrating women’s life, Dandriyal narrates the images of life of Garhwalis and geographical aspect specially rainy season of Garhwal.
  The poet is on his peak for describing the pain of separation . His way of narration is very simple and he communicates with his readers easily. The symbols , images, figures of speeches, proverbs, wordings of all poems are commonly used by Garhwalis .
    The spiritual poems in this volume,  are marvelous pieces of poetry for Garhwali literature. The poet uses simple language that the readers easily understand the seious subject of philosophies and that makes Dandriyal the great poet of world literature.
  This poetry collection is one of the significant collection that the poems show us the realism of fifties of Garhwal and life sketches of Garhwalis .Kuyedi is perceived as confusing and frightening situation in huma’s life. Many poems show us Garhwalis standing on the crossroads of confusion and myopic situation.
Keyed (The Fog)
By  Kanhya Lal Dandriyal
Year of publication :1990
Arunoday prakashan Delhi  91
Copyright @ Bhishma Kukreti, Mumbai, India, 2010

Birth Place of Kalidas
Garhwal Birthplce of Kalidasa
     Birth Place of  Great  Sanskrit Scholar  Kalidas is in  Garhwal (Part-1)
         Original article by Dr Shiva Nand  Nautiyal
           Commentary and Translation by Bhishma Kukreti
Birthplace and Childhood of Kalidas and Various Views and Claims
Original article by Dr Shiva Nand Nautiyal
Additional Commentary and Translation by Bhishma Kukreti
   Since, the English researchers wrote about Kalidas and scholars translated his works in various languages, scholars started  guessing the birth place of  the great poet ever born Kalidas.
 When Dr Jagdish Kumar published his article in Hindustan, Delhi (7th March, 1982), it became the subject of debate among learned scholars.
 Dr Jagdish Kumar wrote, “ The birth place and childhood days of Kalidas had been the subject of debate and description. There have been descriptions of many places of India creative works of Kalidas. That is why scholars claim one of such places as the birth place os Mahakavi Kalidas. Most of the researchers support the birth place of Kalidas either Himalaya or Ujjain. Our oppinion is that from the inner interospection or inner analysis, Sarswati Nagar (Sirsa) should be claimed the birth place of Kalidas.
  The custom believes that Kalidas was Sarswat Brahmin . Sarswati Nagar have been the central place of Sarswat Brahmins . By heart Kalidas is always attracted by reverend river Sarswati of Kurukhsetra. Kalidas suggested in epic Meghdoot  that by taking dip in Sarswati river the inner mind of human beings become stable or poise . Kalidas did not describe so poise about any other rivers as Sarswati . Even Kalidas uses Ganges and Jamuna as the symbols of  romantic beauty.”
( Comments of Kukreti-In any case, the affluent historian Dr Dinesh Baloni proved that the river Sarswati is Rig Vedic river and flew  near Badrikedar Garhwal area.( Shilvani, 7:3, 1st March, 2010, Kotdwara, India) If Kalidas described Sarswati the poisest river it should be among Saptsindhu or are of seven rivers - Sarswati, Dhauli Ganga, Vishnu Ganga, Pinder, Nandakini,Mandakini, Bhagirathi, Dhudhatauli ‘s Nayar)
  Dr Jagdish Kumar did not put any logic and proof for his statement but used his wayward or obstinate statements.. Instead of providing examples from the works of Kalidas , Dr Jagdish made river Sarswati and Sirsa as the subject of discussion and by one example of river Sarswati illogically proved that the birth place of Kalidas is Sirsa.
   Dr Jagdish did never provide any historical detailing to proove his views . He unneccearliy discussed Ayodhya and Ban poet which do not become the bases for proof for his statement but become irrelevant for his subject,  Most of the time, Dr Kumar connected Sarswat Brahmin with birth place of Kalidas.
 This is correct that Kalidas used river Sarswati only once in Meghdoot and once in Raghuvansam  .
However, dr Jagdish kumar ignored that Kalidas described rivers Mandakini and Malini many times with not only poetic metaphors but with inner emotions
 Dr Jagdish Kumar describes about Devasur Sangram in Kurukhshetra, peacock (transporting bird of Kartikey), black deers as described in Kumarsambhav and them dr Jagdish wanted to prove that Sirsa was the birth place of Kalidas. Here again dr Jagdish used wayward and not logic in his explainations. Dr Jagdish forgot or intentionally ignored that the whole story of Kumar Sambhav  is surrounding Mandakini valleys of Garhwal region. Same way, the story of Abhigyan Shakuntalam is based on the bank of Malini , (Bhabhr Garhwal).
  It is clear that the article of Dr Jagdish Kumar is bias and without proper logic required for historical subject. On the contrary, his article raises the question on the study of d Jagdish Kumar and his integrity for writing history.

Birthplace of Kalidasa- Garhwal
Garhwal the Birthplace of Kalidas
Birthplace of Kalidas is Uttarakhand,Himalay
                          Garhwal in Literature of Kalidasa Part-3
                               Bhishma Kukreti   
                                 Garhwal in Kumarsambhav   
   Kumarsambhav is based on a story of Skandpuran and is about bravery of Kartikey or Kumar the son of Shiv Parvati.
      Dr Shiv Prasad Dabral , in ’Uttarakhand ka Itihas part-3 , states that Kalidas describes beautiful images of Himalaya and beliefs, historical aspects of that area in the first fourteen Shlokas  of first Sarg of Kumar Sambhav (Kumarsambhav1/1-14).. Learned historian Dr Dabral says that the readers will relate these shlokas with any part of Himalaya. When readers read  from fifteenth  to fifty four shlokas of the first Sarg of Kumarsambhav(KS1/15-54) then only readers come to conclusion that the poet is describing the beautiful images of Kedarkhand mentioned in Skandpuran as the poet details about Bhagirathi-Ganga and the Deodar (Cedrus deodara) tress
    In seventh and eight sarga , the poet describes the incidents on the shrines of Mandrachal, Kailash or in Gandhmadan hills. In Vanparv of  Mahabharat Gandhmadan hill shines is near Badrikashram (Garhwal). Dr Shiv Prasad Dabral states that in Kumarsambhav , Kailash is part of Gandhmadan hills .
                                  Mountains of Garhwal in Kumarsambhav
Kalidas mentioned the shrines as Meru( KS8/22) , Mandar (KS8/23), Kailas (8/24), and Gandhmadan (KS8/28) in Kumarsambhav. According to renowned cultural historian  proves in his book ‘Kalidas ka Bharat 1-pp12’ that these shrines are of Rudra Himalaya of Garhwal .
                     Geographical Aspects in Kumarsambhav
 Kalidasa describes the sun rising, sun setting, darkness after sun set, moon light om the hills of Himalaya with great care and with emotion
                               Inhabitants in Kumarsambhav
          Kalidas states that Kimpurush/Kinnar used to stay in the capital Oadhiprast which was at the bank of Ganges of Himalaya (KS6/39)
         Kalidas describes in Kumarsambhav (1/15) that Kirat and Kinnar used to live together in the Bhagirathi valley.
 Kalidas states in Kumarsambhav ( 3/5,1/5/1/7) that Yaksha, Siddh, Vidydhar (Educated elites) and cafeteria girls used to live in the hills of Garhwal Himalaya
                                   Capital Area in Kumarsambhav
      Kalidasa states that the name of capital was Osadhiprasth in the valley of Ganges ((KS-6/38) and was more gorgeous than Alkapuri (KS6/37).  Gandhmadan forest was outside of the capital where the flowers used to bloom. The buildings used to touch clouds (KS6/40).
Kalidas says that the plants used to shine in the night (KS6/38). In modern Garhwal , this type of grass is called ‘Burya ghas’
 Kalidas describes lions, horses and elephants in Kumarsambhav. However, elephant in hills of Himalaya is nothing but a poetic imagination or the effect of plains on the poet for making poets more attractive. Even in modern era, Abodh Bandhu Bahuguna  mentioned elephants in hills of upper Garhwal in his epic Bhumyal.
 Kalidasa mentioned about pubs/bars (KS6/42), entertainments by musical instruments ass Mridang, songs and lusty life in Kumarsambhav (KS-6/42,6/40,6/38)
  Kalidas put light on many types of entertainments as making hills by sand and breaking those hill tops, toys of metal, mud and wood and the colorful toy of peacock was common for children (KS-1/19.1/29)
               Languages of Inhabitants in Kumarsambhav
            The description of Kalidas in Kumarsambhav about languages spoken by inhabitants of mid Himalayan region is  a clue to find out the history of languages of Garhwal, Kumaun. Kalidas sates that elites speak Sanskrit among themselves and common language was Prakrit (KS7/90)
                              Marriages I Kumarsambhav
          The marriages used to take place at young age and Gandhrv Vivah (Marriage by Choice or love marriage) and Brahmvivah (Girls side waiting proposals from boy side) were common
                       Poems of Kumarsambhav Indicating that Kalidas was Garhwali
  A child leans from his childhood experiences and the impressions on childhood mind become the part os subconscious mind. The behaviour of a person  is also governed  by childhood experiences. The human beings find ways and means to express those impressions to the  outside world . Kalidasa was a migrated Himalayan and in his youth or later stage of his life ,Kalidas finds poetry to express his memories of his motherland the Garhwal .
 The description of Bhagirathi, Gnges, Bury grass, Gandhmadan hills etc in Kumarsambhav make bases for scholars that Kalidasa was born in upper Garhwal and he traveled a lot in Himalayan regions  before settling in Ujjaini                   

Copyright # Bhishma Kukreti, Mumbai, India, 2010  bckukreti@gmail.com.

Birthplace of Kalidasa- Garhwal
Garhwal the Birthplace of Kalidas
Birthplace of Kalidas is Uttarakhand,Himalay
                          Garhwal in Literature of Kalidasa Part-5
                               Bhishma Kukreti   
                             Garhwal in Abhigyanshakuntalam or Shakuntala
     Kalidas took the story of drama abhiganshakuntalam from Mahabharata and this story belongs to Garhwal area and nearby area. Sakuntala drama, indicates fully that Kalidasa was born in Garhwal area, spent his early life in hills of Himalaya and in search of job he migrated to Ujjaini. The literature of Kalidasa also indicate that he had authentic knowledge of geography of Himalayan region and nearby regions of plains. The way Kalidasa describes Himalaya there is no doubt left that Kalidasa spent/traveled Himalayan regions and he had first hand knowledge of geography, social demography, political aspects, flora fauna of mid Himalayan regions (Garhwal, Kumaun and western Nepal adjacent to Kumaun). No doubt before Kalidas, there is description of Garhwal and mid Himalayan regions in Mahabharat and Purans but those descriptions are emotionless while, the way Kalidasa  provided emotions in narrating Garhwali geography and political-cultural commentary ,  it clearly proves that Kalidas  was born in Garhwal region (Dr Shiva Nand Nautiyal, Shalvani issue 23, 24, 25, 26 of 2010)
                   The story of Shakuntala drama is the love story king Dusyant and Shakuntala who was dauhter of great sage Vishvamitra and famous celestial beauty Menka. Sage Kanva brought Shakuntala in his ashram Kanvashram at the bank of river Malini. The name of son of Shakuntala and Dusyant was Bharat. India is named Bharat from Jambudweep after Bharat ruled India.
            Geographical aspects of Garhwal in Shakuntala
            The incidents  of first act happen in Kanvashram at the bank of Malini .the place was situated at the bottom of mountain and the flowing area of Malini was up and down. The incidents of acts upto fourth happen in Kanvashram.. The poet describes the seasons of Bhabr area (where Kanvashram was situated) elaborately in act 2 pp 83 of Shakuntala.
  There is full description of flora and fauna of Garhwal in Shakntala as flora like-greenery near the Malini bank, Kush, Beerbahuti, mango, devdar, Chut, Sahkar, Saptvarna, Shirish, Kurbak,Ber, Nichul, Jambu, Kdamb, Raktkadamb, Bent, Aparajita, Imb,musta and in fauna , Kalidas described many wild and domestic animals (Dabral, Uttarakhand ka Itihas part 3 pp310 to 336)
                  Lifestyle of inhabitants of Garhwal in Shakuntala
There is description of a small village Shakravatar, auspicious place shachitirtha, many Ashrams , the population of each ashram  of Garhwal and the description is strong indicative to recognize the places from present context of geography of Garhwal (Dabral, ibid)
        Kalidas describes Kinnar and Kirat as the inhibitants of Garhwal and the pupil/masters staying in tens of Ashram (Dabral -same)
   There is good detailing about dressing, make up and different life styles of poor and rich people
  The elites speak Sanskrit and common men speak Prakrit languages.
                   There is description of four stages for  a as human being brhmchry ashram, grist, vanprashth and sanyas ashram .
 The readers easily find the religious belief of Sakuntala era or Kalidasa era.
  There was education system for male and female child in the society
  The behaviour of hill inhabitant was honest and simple.
  The description of Garhwal in Shakutala drama is one of the various reasons which, prove that Kalidasa was born in Garhwal and migrated to Ujjaini.     


Copyright # Bhishma Kukreti, Mumbai, India, 2010  bckukreti@gmail.com.

 Birthplce of Kalidasa is Garhwal -part -7

 Proving Illogically that Nepal is birthplace of Kalidasa is Wrong
(Review of  synopsis Nepal Birthplace of Kalidas by Pundit Muralidhar Bhitarai )
                         Review by Bhishma Kukreti
Kalidas had been the subject of discussion not only for his delightful poetries and dramas but the modern scholars are busy in finding the birthplace of one of the greatest poets of world literature -Kalidas. Some scholars used logic and a few did use logic in proving the birthplace of great poet.
  Pundit Muralidhat Bhattarai  tried to prove Nepal as the birthplace of Kalidas by logical and emotional means as well in his book Nepal Birthplace of Kalidas published by him and printed by Manohar Printer, Varansi and popularized by University of California through web.
  Initially Murali informed that three was no word Nepal before 12 the century AD and first time Harsha poet mentioned the word Nepal in his Nishad Charitam.
 Learned scholar Muralidhar provided brief storyline of
1-Kumarsambhav : The plot is about a demon and the birth of Kumar the son of lord Shiva and Parvati and his  killing the demon. Kalidas borrowed the story from Skandhpuran.
2- Raghuvansam: Kalidas took the plot  from Ramayan and is about the ideal kings of Suryvansi .
3-Vikrmorvashiy : The story is about the love between celestial  nymph Urvashi and the king Purarba and the poet took plot from Mahabharat
4-Malvikagnimitram: the musical poetic drama is about the love between Malavika and Anemogram .
5- Meghdutam: The epic is about pathos of love in separation . The story is sending messages through clouds by Kuver to his beloved wife who is separated from him.
6- Ritusambhara : Kalidas describes seasons of nature beautifully.
 Then Bhattarai provides the prove of time period of Kalidas.
Nepal Birthplace of Kalidas:
1-Muralidhar Bhattarai  mentioned the shloka of Suktimuktavali by Rajshekhar who mentioned that there have been many Kalidas and Murlidhar stressed that he is not concerned about other Kalidasas other than who created Abhigyan Shakuntala, Kumarsambhavam, Meghdut, Ritusambra that these books are testimony that Kalidas was born in Nepal.,
Comments of Bhishma Kukreti:
The argument of Rajshekhar are emotional ones and not based on ;Nyaya’ or logical means. Just providing a couple of clues is no means to prove that Kalidas was born in Nepal
2- Similarity between Nepal and Ujjain: It is a known fact that Kalidas was Shaivya or devotee of lord Shiva and he mentioned lord Shiva many times in his creative. On this basis many scholars bent upon that Kalidas was born in Ujjain . Muralidhar provided similarities between the temple of Pashpatinath of Katmandu and Mahakala of Ujjain. As the tool of proving that Kalidas was from Nepal. Then Bhattarai mentioned about Bhairvgadh, Kalbharav in both regions . The author claimed that since, Nepal was cut off from other countries authors confused Nepal as Ujjaini. Muralidhar means all the bases of proving Ujjain fits with Nepal as the birthplace of Kalidas.From a story Bhattarai tried very much that the king of Ujjaini and Nepal was same at the time of Kalidas.
  Comments of  Bhishma Kukreti
First of all the temple Pashupatinath was established in fifth century and first priest was a Nambudiparad Brahmin as Kedardham was established at the same time.
Secondly, shivishm had been the main religious sect of old and new inhabitants of Garhwal, Kumaun (India) and Nepal . As far as Shaivism point of view is concerned for showing similarity of Ujjaini and Nepal , the same similarities are with Garhwal and Kumaun regions of Uttarakhand, India. Even there is famous temple Bharongarh in Langur shrine of Paurigarhwal. The name of Langur shrine has relation with one name from hundreds of names of lord Shiva .
      Learned scholar Muralidhar should know that there is close relation with Shivya temple in mountain Abu, Kedardham and Pashpatinath as legendary story says that the buttock of Shiva is in Abu Rajasthan  a. his back is in Kedardham Garhwal and head is in Pashupati  Katmandu temple.
                Pashpati or Pashpatinath is one name of lord Shiva which, means the master of animals.
Therefore, conclusion by showing similarities between Ujjaini and Nepal is illogical argument because there are same similarities of Ujjani with Garhwal and Kumaun Uttarakhand India
3- Amazingly , Muralidhar Bhatarai tells that Malini river is Madu river (western Nepal)connected to Bharat the great son of Shakuntala and Dushyant .
Comments of Bhishma Kukreti:
When a scholar becomes eccentric (in Nepali, Kumauni and Garhwali languages , eccentric means Ekdagry ) he forgets other realities as Murladhar Bhattarai is bent upon proving Nepal as birthplace of Kalidasa without touching geographical realities of other regions.
Muralidhaar states that Madu of Nepal is Malini river. While in Pauri Garhwal of Uttarakhand there is Malini river and Kanvashram too.  Kalidas states that the river Malini flows from mountains towards Kankhal and same is the case today too. Therefore, the place Kankhal and Malini river are prove that Kalidas was Garhwali (if Malini and Kankhal are one of bases  for proving the birthplace of Kalidasa)

4- Surprisingly, Muralidhar states that Alka described by Kalidas is Argha in western Nepal .
Comments of Bhishma Kukreti:
  Proving Alkapuri of Kalidas as Argha of Nepal is ridiculous argument of Bhattarai because the Alka of Kalidasa is same of Mahabharata which is in the region of Gandhmadan near or withing Badrikashram of Garhwal,Uttarakhand, India

5- Muralidhar states that  Kalidas was born in Nepal near Kali river (dividing river between Kumaun and western Kumaun). Here, Bhattarai tells the tail that father of Kalidas who used to at the bank of Kali river and used to pray for a son. Since, the son of that Brahmin was born because of blessing of Kali, the father names his son as Kalidas

 Comments of  Bhishma Kukreti
 
     At one stance the scholar Muralidhar says that Kalidas was Shaivya and just to prove his point illogically Bhattarai says his father was devotee of Kali and river is perceived as Devi (Shkt sect)
    The rears shoul know that in Garhwal Mandakini river is called  Kali Ganga (black or non transparent Ganga)and Alaknanda is called Dhauli (white, clear Ganga). Since, Kalidas describes Mandakini with emotions and the legendary story by Murlidhar indicates that Kalidas was born near Mandakini or Kali Ganga bank and was Garhwali
6- Muralidhar narrates the story of Kalidasa studying in Mithila and refrence of Kali temple there and then marying with genius Vidavati . Here the scholar tells the readers about how Kalidas got inspiration to create Kumarsambhav.
Comments of Kukreti
This statement of Muralidhar that , Kalidas being Kali devotee   is contradicting as earlier Bhattarai tried to  prove that Kalidasa was Shaivya and not Shakt when he stated similarity between Ujjaini and Naipal
             
7- Kumarsambhav and Himalaya:
Muralidhar provides the example of the following stanza that the migrated poet had tremendous love and honor for Himalaya the poet’s  motherland where he spent his childhood:
Astuttrsyam dishi devatma Himalayo nam nagadhiraj
Purv paro toynidhirgahya stithh  pithily mandndo
Since, thre is Himalaya word,  the researcher Bhatarai claims that Kalidas belonged to Nepal.
Comments of Kukreti
Most of the epics and drama of Kalidas are Himalayan related stories. By this logic, Kaldas is born in Himalaya is correct but Himalaya is huge from  Kashmir to Arunachal. While, Muralidhr limiting Himalaya to Nepal. This is no way to prove that Kalidasa was born in Nepal
 
7A-Muralidhar took cue from Adhiraj word (which means king of kings) too to connect western Nepal as the birthplace of Kalidas because the present king of Nepal uses the title Adhiraj
 Comments of Kukreti
 Muralidhar forgot that Adhiraj is a common adjective which means king of kings and every Indian Hindu king including Cambodian/Thai or Afghanistan kings used to apply this adjective before hindu kingdoms went under Islamic rules. However, kingdom of Garhwal was never ben under Islamic rule and every Garhwali king used to Adhiraj , Maharaj. This argument that Nepal king uses adjective Adhiraj is totally childish argument to prove that Kalidas was born in Nepal
7 B-Muralidhar states that the Mandand (measuring standard) word is for the height of Gauri Shankar (Everest).
Kalidas described Kirats in details in Kumarsambhav (1/10.1/12, 1/14, 5 4 and 5/7) and Muralidhat stressed much that the detailing of Kirat tribes cant be just imagination of a poet but required first hand experience of the pot with habits and habitats of Kirats tribes. Since, there is a district Kirat province in Nepal , the researcher connects that Kalidas was from  Nepal..
Comments of Bhishma Kukreti
Mahabharata and historian’s books are proof that Kirats are also original inhabitants of Garhwal ( Dabral, Uttarakhanf ka Itihas part 3 310-339pp). By this logic of Bhattarai Kalidas is related to Garhwal
7 C- In the above stanza , Kalidas used a word ‘atailpura pradeep’ which means lighting  without oil lamp Muralidhar Bhattarai claims it is equal to Ujeli Kath found in Nepal. And proved that Kalidas was from Nepal.
Comments of Kukreti
The meaning of word Ujeli Kath of Nepali language is same in Garhwali and Kumauni Languages (Uttarakhand India) which means the wood which makes light
    If Kalidasa means that the herbs were providing lights then there are many herbs in Garhwal and Kumaun which shins in night as Burrya khaud or Burrya grass. This means shining herbs are not limited to Nepal only ,
However, in my opinion, when Kalidas used lighting lamp without oil , he means a wood providing light and working s a lamp without oil.
In older age , the Garhwalis and Kumaonis (Uttarakhand, India) used Dival Chill ( over resin pine stick ) for lighting. This pine stick burns slowly , provides good light, Logically, soldiers of Raghu or Dilip used pine stick for light. L
When pine stick burns it is definitely is lamp without oil. So Lamp without oil of Kalidasa is not limited to Nepal but is applicable in Garhwal, Kumaun (Uttarakhand, India) too or could be said all places where pine is found
   
8- Kalidas praised Himalaya in Kumarsambhav as
Diva karat  raxati  yo guhasulinam divabhitbhivandhkaram
Chudrepinunam sharanam prappne mamtvmuncheh shirsham sativa
Muralidhar connects this praise of Himalaya by Kalidas with Nepal as the native place of Kalidas
Comments of Kukreti
  Here, Kalidasa praised Himalaya and Himalaya ranges from Kashmir to Arunachal Pradesh.
9- Muraldhar Bhattarai provides the example of a stanza of Kumarsambhav ‘tirskarinyo jald bhavanti’ (means the cloud served the purpose of a screen for the doors of the Himalayan dwellers Kirats). Muralidhar claims that until the poet had first hand experience being in Himalaya he cant create such marvelous piece of metaphoric poem. Then Murali provides note of a folk song about cloud and desperately tries that Kalidas belongs .to Nepal.
Comments of Bhishma Kukreti
 Cloud is the base of water and there will be folk songs in every locality about cloud even in desert area and the folk song about cloud alone cant be the base for proving the birth place of Kalidasa. Secondly, every mountain area , cloud is seen every time and it seems they are not far from the human touch. Therefore there will be folk tales, folk songs, proverbs , legends, folk lore related to cloud in every hilly area languages. There are tens of folk lore, stories proverbs in Garhwali and Kumaoni (Uttarakhand, India) languages related to  cloud and fog..
10- Muralidhar states that Kalidas loved Shrish flower (Albizia lebbeck)
very much as mentioned in Kumarsambhav . Then Bhattarai states that this flower is related to Niwari tribe and area. Therefore, Kalidas was from Nepal.
Comments of Bhishma Kukreti
  Muralidhar stresses on description of Shrish flower by Kalidasa as if Shrish (Albizia lebbeck) is exclusively found in western Nepal. Readers must know that Shrish is found abundantly in Garhwal and Kumaun (Uttarakhand, India ). In old time, this plant had medicinal significance in Garhwal and Kumaun.
11-Kalidas used word  Gauri guru for Himalay in Shakuntalam and Muralidhar states that there is Gauri Shankar summit in Nepal.
Comments of Bhishma Kukreti
Kalidas used Gauri Gru shrines as part of Gandhmadan series of mountains, which is in Badrinath area (Vanparv and Tirthparv of Mahabharat) of Garhwal (Uttarakhand, India ). Though, today, Kailsh is not in Garhwal but Kalidasa took it as the part of Gandhmadan shrines. So, the Gauri Shankar shrine of Nepal is not  Gauri Guru of Kalidasa.
12- There are words Ume for mother  and Parana (breakfast.) in Kumarsambhav and Raghuvansam. Bhattarai informs that since same meanings/words are in Megari and Niwari languages, hence Kalidas belongs to western Nepal.
Comments of Kukreti
Roasted green wheat grain is called Umi in Garhwali and Kumaoni (Uttarakhand, India ) [Uttarakhand region is in west of western Nepal] languages, Umi is taken as breakfast in day time. Therefore, the statement about Uma/Ume does not have any significance in proving that Kalidasa was Nepali born
13- Parvati kept fast for getting  Shiva and from that day she is named as Uma. Since, Nepali women keep fast on that day , therefore, Murali claims that Kalidas was a Nepali.
Comments of Bhishma Kukreti
 Indian hindu women keep fast on this day and this aspect is not exclusively related to Nepal only.
14- All Sanshkrit writers of old age wrote Mahakoshi or Kaushika for the river Koshi but Kalidas mentioned Koshi in 6th canto of Kumarsambhav and  Muralidhar proved that by this logic Kaldas was Nepal born.
 Comments of Bhishma Kukreti
Kalidas used many rivers /cities/hills of Jambudweep (old India including Nepal ) and by that logic that since, Kalidas mentioned Mayakovski , Kalidas is Nepal born , we may say that Kalidas was born everywhere in India or even in Cambodia. The scholar has to find that area which, Kalidas used much with emotion in his literature
15- Kalidas writes in Kumarsambhav (6-83):
Astotuh stuymansy bandhsyanyayvandinh
Sutasambandh bidhina bhav vishvguruguro
Murali concludes that India was called the guru of all and Kalidas is praying/instructing that his motherland Nepal should be instructor of instructor ‘guroguru’.
Comments of Kukreti
Every human being desires that her/his motherland becomes instructor of instructors. This desire of Kalidas has nothing to do with  Kalidasa was born in western Nepal. In his early paragraph, Muralidhar proved that Nepal was part of Mithila kingdom which means Nepal was part of Bharat and now Muralidhar wants to prove that Nepal was separate nation than Bharat and Kalidasa prays that Nepal becomes guru of Bharat. There is no logic behind this statement of Bhattarai
16- The story of Kumarsambhav is the story of Kartikey the son of lord Shiva and Kalidas used Kumar for Kartikey .In Nepal, Kumar is used for Kartikey which, is not so in other parts of India. By this , Muralidhar bent upon that Kalidas was Nepal born
Comments of Bhishma Kukreti
Muralidhar is correct that due to many sea changes in political, social, religious tems in India and Indians left calling Kartikey as Kumar. Even the devotees of Kartikey are more in South India and they call Kartikey as Murughan. Therefore this argument does not have any weight for proving that Kalidas was born in western Nepal
17- Kalidas stated Kumarajanm in Kumarsambhav and Newari tribe celebrates with joy and show the ‘Kumarjanm’. Muralidhar took clue and tried to prove that Kalidas was from western Nepal.
Comments of Kukreti
If scholars accept this argument since, Newari tribes (though, here, Muralidhar did not write western Nepalis because Newaris are found near Kathmandu and not in western Nepal ) celebrate birth day of Kartikey then the birthplace of Kalidas must be in South India as   devote of Kartikey are more in South India
18- Kalidas wrote :
Divam yadi prarthyes vritha shramh
Pituh pradeshah stav devbhumiyh
Murlidhar states that since, Kalidas loves and respects his motherland he narrates about Nepal with pride and affection.
Comments of Kukreti
The shloka reveals the fundamentals of  Hindu philosophy and provides a clue that Kalidasa definitely described his motherland in his literature
19- In Raghuvansam Kalidas used same word for eating and drinking and muralidhar stresses that since Kalidas was Nepali native he habitually used this grammatical aspect of Nepal as the nature of Nepali language is that for eating and drinking (khana and peena ) khanu/khana is used
Comments of Kukreti
Though, linguistic scholars will raise the questions but in my opinion, the argument is relevant. However, there is requirements of more supportive arguments.
20- Bhutan:
Kalidas mentioned bhutisthan/bhut etc in Raghuvansham and Kumarsambhav. Bhitarai took this word as Bhutan the province of old Nepal. And connect this aspect to proving that Kalidas was Nepal born who was well versed with the geography of Nepal.
Comments of Bhishma Kukreti
This is irrelevant argument because ‘bhuth’ means devotee, subordinates and human beings. And the nomenclature of Bhutan has nothing to do with ‘bhuth’
   The Garhwalis and Kumaonis call Tibetans as Bhotiya and the Tibet is on the boundaries of Kumaun and Garhwal too. Therefore, this argument does not have exclusivity as Murlidhar describes.
21-Bengalis claimed that Kalidas was Bengal born but Kalidas joyfully described the up rooting of Bengal king by Raghu (Raghuvansham 4-36)
Comments of Kukreti
This is correct that Kalidas describes Bengal only in two shlokas of Raghuvans 4-36/37
22-Muralidhar tells us that when Raghu returned from conquering Kumkum princes  he took rest in his native place.
Muralidhar provide examples of stanzas 4/57and 4/74 of Raghuvansam wherein the poet says the soldiers took rest the shining herbs (ujelikath in Nepali) or lamp without oil. By this logic, Kalidas is Nepali.Muralidhar says that ‘ujelikath’ is found only in Kumaun and Nepal only
Comments of Kukreti
Muralidhar confused the readers that lamp without oil is found in Kumaun and Nepal. In Garhwal , there are many plant species which shines specially in valley of flowers and nearby areas. Burya  khaud is very common grass in Garhwal which shine.
22- Muralidhar stating the instance of Swamber (choosing husband ) of Vidarbha princess of Raghuvansam (6/7,6/78, 6/83)where king of Kaushal including Nepal Raghu was chosen the husband by Vidarbha. Here Kalidas used word ‘churngauram’. According to Muralidhar , this is red auspicious powder widely used in marriage ceremony specially in Nepal . Hence, Kalidas is Nepal native.
Comments
The word is churngauram made by two words chrn and gauram. Churn means powder and gauram means white, While Muralidhar states it red powder. Even if it is red powder either sindur.lal pithai or geru,all are auspicious for all Hindus including Nepali Hindus
23-Muralidhar further provides the example of stanzas of Meghdootam (5/2-3)wherein the poet describes pain of separation of Yakhsha and description of auspiciousness of clouding in Ashadh  month in the epic and connection of these stanzas with the celebration of  Ashadh month in Nepal. The scholar also reminds that the birth date of Kalidas comes on first of Ashadh
Comments
Ashadh moth ha significance in Garhwal and Kumaun (Uttarakhand, India). The people had knowledge that pain of sepation is unbearable in this moth. That is the reason Garhwalis-Kumaunis sent new brides to myka (mother’s place) that she can not suffer pain of separation her myka in Ashadh. There is a celebration on the last  day of Ashadh in Garhwal ‘Rutlya tyohar’ or festival of bread and on this day people make stuffed roti/bread
24- Alka :
Muralidhar provides examples of praising Alka by Kalidas (which is birth place of Kalids)  in stanzas 320,326,of Meghdoot and then Bhattarai tells that Argha of Nepal is the native village of Kalidas that that is the reason Kalidas praises so much of Alka
Comments of Kukreti
Kalidas described Alka/Alkapuri near the source of Mandakini or near Gandhmadan hills . Mandakini flows in Garhwal meets Alknanda at Rudrprayag and this area is Rudra Himalaya of Garhwal  (Bhagwat Sharan Upadhyaya, Kalidas ka Bharat, pp,11-12). While Muralidhar confused readers that Alka is Argha.
25 Home Vela:
In fourth act of Shakuntalam Kalidas used compound word ‘ homvela’ which, means the time of oblation and Muraldhar says that it is peculiarity of Nepali language for use ‘home’ separately and bela separately. That is why Kalidas belongs to Nepal.
Comments
 This argument is supportive argument and not the base of proof
26-Malini river
Shakuntala was brought up in sage Kanva’s Ashram at the bank of river Malini. Kalidas described the ashram and river Malini in Muralidhar providing the clue that Madu river of Nepal is Malini river of Nepal.. Muralidhar quoted word “udhbhatini bhumih” by Kalidas and he says that Malini must flow  on hilly area
Comments of Bhishma Kukreti
 Malini and Kanvashram of Kalidas are a geographical facts of Garhwal as Mandakini river or Kankhal are a geographical fact. There is no need of proof for rivers Mailini and Mandakini of Kalidasa originate from  Garhwal region and flow there.
27- Muralidhar also quoted words Himkut word of  Shakuntalam  and a few other places to connect Kalidas with Nepal and Trivispata as Tibbet
Comments of Kukreti
Note worthy historians Dabral and Upadhyaya (Rferences as above) provided ample of proof that Hemkut of Kalidasa is in Garhwal
28-Muralidhar quoted Kanvasharm of Shakuntlam as Kaduashram of Nepal
Comments
There is no need of proof that Kanvashram of Kalidasa is in Garhwal, Uttarakhand, India as Kanvashram is a geographical fact of Garhwal region
29-Ritusanhar of Kalidas
In the above long poem Ritusanhar, Kalidas described Hemant and Shishir seasons separately and also the life of hill men . Muralidhar concluded that by this description by Kalidas it is clear that  Kalidas belongs to Nepal because the person who had well accountancy can only create such poems about Hemant and Shshir. Kalidas describes about floras as Shali paddy reaping, Tushar and Lodhra flower bloom and Muralidhar bluntly says that these floras are found only in Nepal and no where in the world.
 Muralidhar also provides exclusive habitats of hilly people described by Kalidas as ’nirudhvatayan  (closing window). Muralidhar proves that this description of cold season by Kalidas was native of western Nepal.
Comments
 The flowers, grains or flora cited by Muralidhar is not exclusivity of western Nepal but these plant are also found in Garhwal and Kumaun of Uttarakhand of India.
           As far as seasons are concerned these are  same steep climatic changes in Garhwal, Kumaun of India as there are  steep seasonal changes in western Nepal or Nepal.
30- The poetical drama -Vikrmourvashiy
Kalidas describes Chyavanashram a meeting place for Pururaba, his beloved wife Urvashi and their son. Muralidhar claims that Chavan sage belongs to Nepal and is one point to proof that Kalidas belonged to western Nepal
In the same drama, Kalidas mentioned Kirat king and by that logic Muralidhar states that Kalidas belonged to Nepal because Kirat tribes were inhabitants of Nepal. For more weighting his belief Muralidhar says that since only Nepalis use Kirati word and Kalidas mentions  Raja-Kirati in the above drama. Hence Kalidas was native of Nepal.
Comments
There is proof that many ayurvedic scholars had their lobotomies (Ashram) in  Garhwal and Kumaun of India . Definitely Chyavan sage  roamed  in Himalayan regions including Nepal for his medical inventions and discoveries.
 As already revered that Kirats had been one of the oldest inhabitants of Garhwal and Kumaun too
31- Malavikagnimitram drama by Kalidas
Though, many scholars do not agree that this drama is written by Kalidas due to its style does not match with his other notable works. However, in this drama the description of Vasantotsav and the prayers of Parvati-Shiva for leaning dance and music in the drama and custom of praying of Shiv-Parvati for music and dance by Newari community of Nepal is sufficient for proving that Kalidas was Nepal born
Comments of Bhishma Kukreti
Here too, a Badi caste is there in Garhwal and Kumaun  which is totally Shiv Devotee and it is said that Badis were born from Shiji’s mail (Dirt of Shiva body). Their profession had been dancing, singing and staging drama for centuries. These Badi people don’t plough field or even don’t touch plough appliances. They either used to dance, sing, stage dramas before upper cast for earning , make bamboo combs or do hunting.
                   Conclusive Comments of Bhishma Kukreti
1- The writer’s aim was not to find out what is there Nepali related subject in the literature of Kalidasa but was bet to prove that Kalidasa was born in Nepal
2- Due to predecided aim , many reasons are illogical in this write up of Muralidhar
3- It is known fact that Garhwal, Kumaun and western Nepal have same geographical conditions and cultural  historian Muaralidhar should have found the exclusive  condition of western Nepal which, would be undisputed proof
4- The writer ignored knowingly the past and present geographical facts of Garhwal India which are described by Kalidas in his literature as Mandakini, Ganges, Bhagirathi, Kankhal etc
5- The scholar Murali did not use the findings of other ariters who are called expert of Kalidas as Ruban, Poterson, Kalla, Bhawat Sharan, Dabral, Mirasi Dr S P Bhardwaj etc
6- The write up of Muralidhar Bhattarai definitely provide supportive materials for proving  that Kalidas was born some where in mid Himalayan region (Garhwal, Kumaun and western Nepal )
Conclusively, could be said that Muralidhar Bhattarai failed to prove that Kalidas was born and brought up in Nepal
Copyright @ Bhishma Kukreti, Mumbai, India, 2010, bckukreti@gmail.com


 
























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Garhwali Culture                 
                    गढ़वाल मां  रखडि (राखी ) अब अर तब
                                    भीष्म कुकरेती   
          संस्कृति नदी को पाणि त्रान च जू बदल्याणु रौंद, रखडी त्यौहार बि इनि च
  गढवाल्यूं  देश प्रदेश औण-जौण  से  त्याहार मनाण मा बदलाव ऐन अर अगने बि आला
रखडी तैं ही ल़े ल्याओ . रखडी अब भिया बैणियूँ   को सम्बन्ध कु त्यौहार ह्व़े गे पण श्त्त्र कु दशक तक इन नि  छौ
रखडी त्यौहार को पैथर इन्द्राणी क इंद्र कु डौर भ्जजाणऔ  बान रखडी पैराण , यम कु अपनी बैण यमुना जै तैं रखडी पैराली वै तै अभी बरदान ,  द्रौपदी चीर हरण मा कृशण कि सहायता   , रक्षस राज बली अर लक्ष्मी जन भौत सि कथा जुडीं छन
           पेल रखडी दिन  सरा भारत मा बामण अपण जजमनुं तैं   रक्षा कवच का रूप मा रखडी अर नै जन्द्यौ  पैरान्दा  छ्या  पण मुस्ल्मानुं राज मा आत्त्य्युं द्वारा कन्याओं ब्वार्युं तैं उठाणो रिवाज शरू ह्व़े त रखडी तैं भाई द्वारा बैणी रक्षा दगड जोड़े गे अर  बैणी कु भै तैं रखडी पैराणो रिवाज बढ़ी गे
गढवाल मा दक्षिण गढवाल (उदैपुर, अजमेर, शीला, भाबर ) छोड़िक आततयी जनानी णी उठाई सकदा छ्या त गढवाल मा बामण ही ये दी अपण जज्मानुं तै रखडी पैरान्दा छ्या अर नै ज्न्द्यो दीन्दा छ्या जजमान अप णी स्क्यात को हिसाब से दक्षिणा दीन्दा छ्या दगड मा मुंगरी थ्वाता बि बामणु तैं  दिए  जांदा  छ्या
 हरेक जजमान (यजमान) क द्वी बामण होंदन एक तैं गुरु बुल्दन अर हैंकि तैं बामण (असल मा पुड़क्या बामण ) बुल्दन द्वी बाम ण रखडी पैरान्दन.
ये त्याहार मा कै बि किस्मो खाण पीण को क्वी रिवाज पैली गढवाल मा नि  छयो 
बामण ह्यूंद (जाड़ों ) अर रुड़यूँ  (गर्मी ) मा तकली कातिक रुवां  से रखडी अर जांद्यो कु धागा  तैयार करदा छ्या  .  हरेक रखडी अर ज्न्द्यौ पर  हल्दी लगये जांद अर तबी ही  रखडी या जन्द्यौ तैयार माने जांद 
अब गढवाल मा श्ह्र्रू   जन ही रखडी को त्यौहार मनये जांद

Origin of Garhwali and Kumauni Languages -1

Mid Himalayan Khas Bhasha is the mother of Garhwali and Kumauni languages
                                                                           Bhishma Kukreti
       There have been many discussions about orign of Garhwali language . Most of scholars followed the path of followers of Historians of Hindi literature. There is one word commonly used Garhwali originated from Prakrit ( Nisang, Bahuguna, Chatak , Dhoundiyal etc)
                   Prakrit ?
 However, Prakrit is not a language but a statement for those languages which, were spoken by common men before first century. Prakrit means  Nimn /giri hui (lower category ) or natural. The Sanskrit scholars  used to perceive that those who cant speak Sanskrit are of lower status in the society  or those are of lower standard. That is why in old Sanskrit dramas,  the common men speak in other languages than Sanskrit to show that the speaker is not of high caliber or standard. There were  many Prakrit or we may say before first century , each local language was in the category of Prakrit
 As far as Garhwali and Kumauni areas were concerned, Khash Bhasha of Mid Himalayan . Dr Dabral states that (Uttarakhand ka Itihas part 2- pages 158to 173 ) Khash was originator of garhwali and he provided following words of today’s Garhwali which, belong to Khas of Mid himalay
1- Name of villages which, are derived from Kol caste
Kolkot, Kolkandi, Kolkhi, Kolkhad, Koldungri, Kolsi, Kolsera, Kolagad, kulad or Kolad, Kodadi, Kalodi, Kolsi, Kolidhar, Koligaon, etc
 2- The word g’ Gd or Gad ‘, of garhwali which means water is prove that Mid Himalan Khas was the language before Gupta era, after Gupt era and even in the time of Kirat , and Kantura dynasty. The following words of Garhwali are 
1- Names of places - Amgadi, Kolagad, Kugadda, Gadyun, tigadda, Dugadda, Bangad, Sugad, Suggadi, Vargaddi, Gulargad, Sigaddi, Trifallyagad, etc
2- The word bad/Bd means forest or Baun /jungle and in garhwali following words/name of places are very common :
 Bad, Badali, Badyun, Badyargaon, Badiyar, Badyun, Badolgaon, Badoli, Bedgaon, Bedubhgadh, etc
3- Bir and bar word making word or name of place :
Barmoli, barswar, birkhet, bilkhet , brana, Biraun, Birtoli et
4- In almoda: Bir, Birahi, Birta, birmohi, Birudi, biruda etc
5- The alphabet or word taa, thaa, thyaa, are very common in Garhwali and Kumaun languages , which is the proof that Mid Himalayn Khas was the originator of Garhwali and Kumauni
As :
Fulta , Solta, kolta, Dumtaa, tamota, dum-tal, Chgti, chhgta, chhgti, pthya, bugthya, mantya, Simalti, fulti,
6- l (al ) “ this alphabet  is also found in Marathi. This word is one of the characteristics of kol or Khas of Old Garhwal around Gupta  dynasty or before  as “
Kalo, khalpat, ,
Dr Dabral provided many  cultural activities by Garhwalis and Kumauni of Kol/Kirat era which also prove that Mid Himalayan Khas was the originator of Garhwali ad Kumauni languages
Copyright Bhishma Kukreti, Mumbai, bckukreti2gmail.com

Origin of Garhwali Kumauni Languages -3
Reasons of Pali/Maghadi (Prakrit ) words  Garhwali and Kumauni and concept of Kainturai language
                                    Bhishma Kukreti
     The scholars as  Abodh Bandhu Bahuguna, Dr Yashwant Katoch , Dr Dhoundiyal stated that Garhwali was originated from Prakrit. Barring Dr Govind Chatak no scholars provided the specific Prakrit as the mother of Garhwali and Kumauni , Shiv Raj singh Nisang writes (Khabar sar 15 June 2010) writes Garhwali was originated from Garhwali Apbhransh, Garhwali Apbhransh came from Pahadi Apbhransh , Pahadi Apbhransh  was originated from Prakrit Sanskrit and Prakrit Apbhransh . In general terms , a layman understands that Prakrit is a language and that is the old language of Maghad area and old Jain literature was created in  this language that is Prakrit. Though Gune,  Pischel,  and many scholars stated that there were may Prakrits but our Garhwali scholars took this words as Prakrit of Maghad area and provided examples of Prakrit words being found in Garhwali .  It was easy for scholars as Nisang to state that Garhwali was originated for Prakrit .
However, it is absolutely wrong statement that Garhwali was originated from Prakrit (Maghdi of Mahveer’s time or before him ) because, historically, there is no proof that Old Maghdi (Prakrit) had to do anything in originating Garhwali .
 Definitely, there are words of Maghdi Prakrit in Garhwali -Kumauni but the reasons are different .
  One of the main reasons among many reasons is that there was publicity, spread  and distribution of Jain literature and spread of Jainism in Garhwal Kingdom  (from Bijnaur , Sahranpur districts to present Uttarakhand ) even before Mahaveer time that  is before 500 B.C.
    Khas were the main natives of Garhwal at the time of Mahaveer and before his time
      Jain sages and Pracharak used to visit repeatedly  in the southern part of Garhwal (Bijnaur, Sahranpur and Bhabhar area of both Kumaun and Garhwal) before Mahaveer and  after Mahaveer and they used to do Tapasya and publicity of Jainism in this area for many years ( Dr Shiv Prasad Dabral - Uttarakhand ka itihas -2, pp 408, Majumdar and Pusalkar - As of emperial Unity, pp 4:5; Atkinson : Bijnor Gazette; Motichand - Geographical and Economical  Studies of Mahabharat pp124)
 Even, historians provided detail that there was Jain rule in plains of Garhwal and today’s Nazibabad and Bijnor area (mayurdhwaj area ) and there is one hill called Parasnath ka teela in bijnor adjacent to today’s Garhwal.
  Due to publicity and distribution of Jain oral literature and Jain ruling near Garhwal area, it is obvious that the language of religious propaganda will effect the language of nearby area . Dabral states that  Khas of Babar (plains of Kumaun and Garhwal ) never adopted Jainism and they never obeyed complete Jain  culture but they did not stop them publicity too . It clearly shows that Prakrit (Maghdi and Shourseni ) of Jain literature did effect on Khash language of that time ( 700 BC to 100 AD) and this way Prakrit (old Maghadi ) words came in Mid Himalayn Khash language and are still present in Garhwali as it is or in Garhwalized form
 Since, these words are in Garhwali and most of the scholars state that Indian languages were originated from Prakrit,  Garhwali scholars also copy them without much research except Dr Govind Chatak .
      Buddhism and Pali/Old Maghdi/Ardh Maghadi in Garwali Vocabulary
             The Garhwali vocabulary has many words of Pali/Prakrit/Maghadi/Ardh Maghadi and the main reason is spread of Buddhism in Garhwal area specially in plains of Garhwal kingdom of that time (before first BC)
  Dr Shiv Prasad Dabral (Uttarakhand ka itihas  2: 410- 414; Rahul _ Budhcharya; Bharat Singh Upadhyaya : Bhartiy Itihas: pp 89; Datt and Vajpai : Uttarpradesh me Baudh Dharm ka Vikash : pp236, and Mahabansh ) state that there many Ashrams near rishikesh, Kankhal, Hardwar or gnawer of Buddhist sages or Pracharak.
 The disciples of main disciple of  Gautam Buddha Yash and Sanvashi were stationed at Ahogngparvat near Kankhal and they do publicized Buddhism in this area. Hardwar became main center for Buddhism in this area. The kings Kunind dynasty  of Uttarakhand (Kumaun and Garhwal)  did not accept Buddhism fully but they used have Shradha or faith on Buddhism and they never stopped Buddhists sages doing publicity of Buddhism in Uttarakhand .
  King Asoka sent manjhim Sthavir to spread Buddhism (mahabansh pp 60 ) . There had been establishments of many Stupas, Chaitya and Vihars at the time of ashoka nad after at Haridwar area .
Atikison (Himalayan districts 2: 817) states that Ghandiyal/ Ghantakarn village deity is transformation of Buddhist sage abjpani Bauditsv
  Ashoka erected Pillar in Kalsi, Dehradun
 Conclusively it is said that Buddhism got spread in plains of Uttarakhand and hills as well at the time and before of ashoka . No doubt common men of plains of Garhwal Bhabar, Hardwar, Bijnaur, Saharanpur ) accepted Buddhism but not Khas and Kirats of upper Uttarakhand . Khas and Kirat were effected by preaching of Buddhist sages and their sayings. Khas and Kirats /Kainturas (inhabitants of hills of Uttarakhand of that time  before Christian century ) took many religious acts from Buddhism (Tantra and Mantra) . Since, the main language of Buddhism preaching was in Pali/Maghdi of Bihar , the listeners became habitual of learning many Pali/Maghadi words or vocabulary . This is the main reason that Khas/Kirat inhabitants adapted Pali words and made many Pali words as part of Mid Himalayan Khas language . That is the reason many scholars state this language is Prakrit Apbhransh (Khash mixed with Pali etc) .
   Dr Yashvant Katoch (garhwali Bhasha Ki Prakriti: Garhwal ki jeewit vibhutiyan pp 284) provided some examples maghdi effecting structure of Garhwali grammar. However, the main weakness of dr ashcan is that he supposed that as if Garhwali was originated from Sanskrit .
     There is no doubt that due to preaching of Buddhist scholars and sages effected Khas , Khas and Kirati/Kainturai mixed  languages of Kumaun and Garhwal and that is why there was difference between old Khas and the Khas Apbhransh  language which was now mixture of Khas, Kirati or Kainturai and many other Prakrits as Pali around 100 to 1 BC

 This author used Kainturai language and this would be first time . Kainturai means the language of Kumaun and Garhwal from 500 BC to 500 AD . The study of Kaintura kingdom is necessary to understand for developing Khas into Garhwali and Kumauni languages
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