Author Topic: Articles By Bhisma Kukreti - श्री भीष्म कुकरेती जी के लेख (Read 152312 times)

bhishma kukreti · « **Reply #900 on:** March 27, 2012, 09:45:43 AM »

Sarp Vish Nivaran Mantra : A Mantra for Defecting Poison of Snake of Garhwal

Notes on Indian Mysterious Traditional Literature, Himalayan Mysterious Traditional Literature, Uttarakhandi Mysterious Traditional Literature, Mysterious Traditional Literature from Garhwal, Mysterious Traditional Literature from Kumaun
Bhishma Kukreti

This author is witness (around 1962-63) that when a girl was bite by snake, instead of going to hospital five miles away from Jaspur the people sent a man eight miles away to a Mantrik for defecting the poison of snake. Since, most of snakes in Garhwal are non-poisonous the patient bate by snake the Mantra seem to work positively. Till the Mantrik came, a villager who was having knowledge of ant-snake poisonous root went to forest and brought a root and asked the girl to chew the root. A couple of women were throwing water on the girl that she does not sleep.
When Mantrik came, he read some mantras. Since, in old age, the people were uneducated and medical facilities were not available at all, people had to depend on Mantra and Tantra only for curing from all the diseases including bites of snakes, Scorpios or rats.
The following is a Mantra for Defecting Poison of Snake of Garhwal. The readers can guess easily that Mantra is not in Garhwali language at all. The Mantra is also not very old as there are words of Islamic culture as Topi. Usually, in Nathpanthi Mantra there are words to pray Shivjee and Parvati but in this song the prayer is about Rama, Sita, and Hanuman etc. It means this Mantra is Vaishnvai prayer.
सर्प विष निवाराण मंत्र
गुरौ विष उतारणो मंत्र

ओउम नमो गुरु को आदेस ,
ओउम नमो गुरु को आदेस,
ओउम नमो गुरु को आदेस,
जै गुरु नन्दी ने गुरु का वार तैं गुरु को लगु पायें पुआर
इंद्र वंथौ, जाल वंथौ शक्ति की पाताल वंथौ
श्री मारौ, लोहा कील जो इस माटी का शिर पडी पेट पड़ी
अखल करी दखल करी तो राजा राम हे तेरो विष नी छ: मेरो विष बड़ो छ:, सिर
मारौ ब्रज शीला जीवा मारौ लौहा की कील, ज्र्बर टोपी खरबर थैली को वंथौ
तेरो नाप जीने तू जागते ऊपयो , सिर मारो ब्रज की शीला जिव्हा मारौ
लौहा की , जो इस माटी का सिर चढी पेट पड़ी तो राजा परथ की आण
पड़ी , लक्ष्मण की आण पड़ी , रामचंद्र की आण पड़ी , सीता की
आण पड़ी , हनुमंत की आण पड़ी , जती नाम गरुडों की आण पड़ी
फॉर मंत्र ईश्वरा वाच:

Reference :Dr Nandkishor Dhoundiyal, Garhwali Lokmantra (ek Sanklan)
Himadri Prakashan, Kotdwara
Collected by
Sandeep ishtwal, Isodi, Mvalsyun, Pgarhwal,
DhairyaRam Baudai , Bharpoor, Sabali, P Garhwal
Girish Chandra Dabral, Dabar, Dabralsyun, P.Garhwal
Keshvanand Maindola, Sidhpur, Rikhnikhal, P Garhwal
Ghuttaram Jagri, Bilkot, Nanindandaa, P Garhwal

Copyright@ Bhishma Kukreti

Notes on Indian Mysterious Traditional Literature, Himalayan Mysterious Traditional Literature, Uttarakhandi Mysterious Traditional Literature, Mysterious Traditional Literature from Garhwal, Mysterious Traditional Literature from Kumaun to be continued……

bhishma kukreti · « **Reply #901 on:** March 27, 2012, 11:50:09 AM »

*********आत्मनिर्भरता ***********Sharab Nirman ma

रचयिता - डॉ नरेन्द्र गौनियाल

वार भीती-पार भीती
बीच माँ
सोना की सीती
कनस्तर थडकना छन
वेस्ट मैटीरियल को
बेस्ट यूज कना छन
लाल ब्लैडर ट्रांसपोर्ट कंपनी द्वारा
डोर टू डोर सर्विस
मांग का अनुसार
उत्पादन अर पूर्ति
क्य चचगारो हुयुं च
हाँ भै
ख़ुशी की बात च
आखिर कखि ना कखि
हमारू पहाड़
आत्मनिर्भर हुयुं च ..........डॉ नरेन्द्र गौनियाल

bhishma kukreti · « **Reply #902 on:** March 27, 2012, 11:55:45 AM »

बोर्ड परीक्षा नक़ल विहीन संपन्न ..... ये समाचार पर एक व्यंग्य
*******छात्र धर्म-गुरु धर्म *******

रचयिता :डॉ नरेन्द्र गौनियाल

तुमारु धर्म पढ्नु नि
हमारू धर्म पढ़ानु नि
धर्म यो च कि
हमन तुमारी नैया पार लगाण
घर्या-देसी
लाटा-काला
अपणा -पर्याउ छुट-पुट
जो बि छौ यै जावो
औंद बगत
अंगूर-संतरों कि कंडी
दगड़ माँ ले अयाँ
एक आध दस्ता क्वारो कागज
द्वी-चार कार्बन
अर मलेटरी कैंटीन वाली बि
दगड़ माँ ले आण
बाकी तुमते
गद्नु तरानै
हमन जाणी
किले छ रूना
किले छ डरना
पर हाँ
ताली एक हाथन नि बज्दी
तुम हमते द्याखा
हम तुमते द्य्ख्ला
बस थ्वड़ी भौत
चरक-बरक सटर-पटर
तुमते करण पड्ली
अर हाँ !
फ़्लाइंग देखि कै तुम नि डरयाँ
हमारो चपड़ासी
स्वीं सुलकणी मारि दींद
कब्बी क्वी कुक्क्रों का सी अटगयाँ
फ्लैंग-फ्लैंग चिल्लान्द
सुद्दी-सुद्दी कुत्गी जान्द
कब्बी क्वी निख्वार्य पकडे बि जान्द
पण ले देकी सब ठीक हवे जान्द
अरे हमारी पैंटों का खीसा कब काम आला
यूं माँ त कतगाए पुरचा समै जाला
पण कंडी-कैंटीन वाली बात नि बिस्र्याँ
तुम बि खैला हम बि खौंला
तुम बि पेला हम बि प्यून्ला
ये तरह
छात्र धर्म -गुरु धर्म निभौंला................डॉ नरेन्द्र गौनियाल
Saitrical Poems, Satirical Poems in Garhwali

bhishma kukreti · « **Reply #903 on:** March 27, 2012, 11:13:23 PM »

Farak: A Garhwali Drama depicting Class Conflict about Caste Inequalities

Notes on Class Conflict about Caste Inequalities in Modern Indian Dramas, Class Conflict about Caste Inequalities in Modern Himalayan Dramas, Class Conflict about Caste Inequalities in Modern Uttarakhandi Dramas, Class Conflict about Caste Inequalities in Modern Garhwali Dramas

Bhishma Kukreti

There had been very thin inequalities between richer and poorer in rural Kumaun and Garhwal before British took over the rule. However, caste inequalities were very much there in rural Garhwal and rural Kumaun. Though in both the areas, due to geographical conditions and need for Shilpkars by upper caste for each work fewer cruelties were recorded from upper class towards Shilpkar or Untouchables. There is no historical record before British Raj about awareness among Shilpkar for getting their right of equality. However, freedom movement and Arya samaj movement brought awareness for social equalities among Shilpkar in rural Kumaun and rural Garhwal. There had been a long movement called ‘Dola Palki’ movement a symbol of getting social equalities for Shilpkar in rural Garhwal and rural Kumaun. Perhaps ‘Janeu dharan ‘by Shilpkar, ‘Dola Palki’ and entry into temple by Shilpkar initiated the class conflict first time in Garhwal and Kumaun.
The’ Farak ‘drama written by playwright Abodh Bandhu Bahuguna is about class conflict and desire for social class equalities from Shilpkar community. The drama is very straight and less tension is shown in the drama ‘Farak’ which is about Class Conflict about Caste Inequalities. The drama is one sided and tell about how Shilpkar feel /express about the inequalities from upper caste. The drama is expression of Shilpkar’s sentiment about class inequalities. The role of upper caste is at the end when a upper caste boy comes takes tea powder and sugar from richer Shilpkar family; Khimanand Brahman comes takes Pithai, and takes alcohol with Shilpkar with the water brought by Shilpkar family. The dramatist shows that upper caste designs all rule of caste equalities or inequalities as per their own need.
The dram is fine one to show the pain of Caste Inequalities but is totally failure in showing conflicts between two classes. Without having tension of class conflict the drama becomes totally idealistic. However, Abodh Bandhu Bahuguna should be complimented to bring the subject of Caste Inequalities in Modern Garhwali Dramas.
References:
1-Dr Anil Dabral, Garhwali Gady Parampara (Class Conflict about Caste Inequalities in Contemporary Garhwali Dramas from beginning till 1990)
2-Abodh Bandhu Bahuguna, Gad Myateki Ganga (Conflict about Caste Inequalities in Contemporary Garhwali dramas from beginning till 1975)
3-Dr Sudharani, Garhwal ka Rangmanch (Class Conflict about Caste Inequalities Contemporary Garhwali Dramas from beginning till 1985)
4-Drama special issue of Chitthi Patri magazine (Class conflicts and Caste inequalities in Contemporary Garhwali Dramas and plays staged in Delhi, Karachi, Mumbai, Dehradun and other places)
5- Dr Hari Datt Bhatt Shailesh, Garhwali Natak evam Rangmanch: Ek Vihngam Avlokan (Cast conflicts and caste inequalities in Contemporary Garhwali Drams and theatres from beginning till 1985)
6-Dr Bhakt Darshan: Barrister Mukandi Lal Srmriti Granth (Contemporary Garhwali dramatists or theatres playwrights who showed class Conflict about Caste Inequalities in their dramas)
7-Dr Nand Kishor Dhoundiyal, Garhwal ki Divangat Vibhutiyan (pp108-116, about contribution of Bhagwati Prasad Panthri for developing Contemporary Garhwali drama)
8- Abodh Bandhu Bahuguna,1986, ‘Chakrchal’ , 16 Contemporary Garhwali Drama collection, B2 -B48, Janakpuri, New Delhi -110058 (Class Conflict about Caste Inequalities in Modern Garhwali Dramas)

Copyright@ Bhishm Kukreti, Mumbai, India

Notes on Class Conflict about Caste Inequalities in Modern Indian Dramas, Class Conflict about Caste Inequalities in Modern Himalayan Dramas, Class Conflict about Caste Inequalities in Modern Uttarakhandi Dramas, Class Conflict about Caste Inequalities in Modern Garhwali Dramas to be continued…..

bhishma kukreti · « **Reply #904 on:** March 28, 2012, 01:45:32 AM »

Chandra Singh Rahi: A Great Garhwali Lyric Poet

Notes on Great Asian Lyric Poets, Great Indian Lyric Poets, Great Himalayan Lyric Poets, Great Uttarakhandi Lyric Poets, Great Garhwali Lyric Poets

Bhishma Kukreti

Greek community and European community are proud of great lyric poet Alcman of Sparta (700 B.C.), great lyric poet Sappho of Lesbos (600B.C.), great lyric poet Alcaeus of Lesbos (600B.C.) , great lyric poet Anacreon of Teos (600 B.C.), great lyric poet Stesichorus of Himera(600B.C.), great lyric poet Ibycus of Rhegium (600 B.C.), great lyric poet Simonides of Ceos (600B.C.), great lyric poet Bacchylides of Ceos (500 B.C) and Pindar of Thebes (500 B.C) for their choral or monadic lyric. Himalayan communities are proud for great lyric poet Chandra Singh Rahi of Ginvali village, Maudadsyun, Pauri Garhwal, Uttarakhand, India born on 28th March 1942.
Chandra Singh Rahi is famous for his singing of folk song in Garhwali concerts. However, he is great lyric poet of Garhwali. Till date Rahi published following poetry collections-
1-Dil Ko Umal (1966)
2-Ramchhol (1981)
3-Poetries in ‘Dhai’ (1980) a poetry collection by many poets.
4-Geet Ganga (2010)
The great lyric poet Chandra Singh Rahi is expert of love songs. He has modernized the situation and youth become mad while listening such love songs as following two lyrical poems are sufficient to tell the strength of great lyric poet Chandra Singh Rahi

अब जरा ये नै जमानो को चच्कारो , भ्म्कारो बि द्याखो अर डिस्को नाचो !

--------------------हल्लो मेरो यार (डिस्को गीत )-------------

हेलो मेरे यार हौ ड़ू यू ड़ू
आई लव यू त्वे मेरो ज्यू
जन दाळ भात मा घ्यू
हैरी भुज्जी को ठुंगार
हेलो मेरे यार हौ ड़ू यू ड़ू
मुखडी में बहार है
जिकुड़ी मा उलार है
उत्तराखंड की छोरी है
जन आग की चिंगारी है
अंग्रेजी बुखार है
हिंदी का गुलदार है
हेलो मेरे यार हौ ड़ू यू ड़ू
आंखी बि मिलाती है
नखरा भी दिखाती है
बेकसूर छोरों थैं
च्त्गा भी लगवाती है
भारी च मक्कार
हेलो मेरे यार हौ ड़ू यू ड़ू
पाड़ी नहे बीन्गती है
फ़िल्मी गीत गाती है
हेलो हाय हाय कैकी
दगड़ीयों थैं भटयाती है
जिकुड़ी धोखा दार
हेलो मेरे यार हौ ड़ू यू ड़ू
चार इंची की कुर्ती पैरी
शरम ल्याज गोळ है
जीन्स द्याखा इन्नी कसी
जन तकिया परे खोळ है
दाना सयाणा छन लाचार
हेलो मेरे यार हौ ड़ू यू ड़ू
Copyright @ Chandra Singh Raahi

Rapture of love poetry of Chandra Singh Rahi

Garhwali poetry is now on the move. It has varied subjects and varied emotions with modernity
Love is eternal and love poems are found in every old and modern literature .
Bharat Natya Shashtra defines “ The Rasa or rapture Love is pure with pious soul , bright, and delight in character “ and further illustrates , “ The Rasa being gracious, and magnificent , wonderful, with pleasure, is expressed by means of affection, between males and females of active age. It has two basic forms - Union (Sambhog) and Viyog (Separation)
Bharat says, “ The Union or meeting arises from determinants like, the soothing effect of season, the delightment, company of beloved…”
There are many poems related rapture of love as the following poems of Chandra Singh Rahi which has all main emotions of union rapture:

जवान ह्वेगेई

बीरू: त्वा ! पधानू की रूपा तू जवान ह्व़े गे
रूपा : छि भै तैल्या खोल़ा का बीरू बिगची तू गेई
बीरू : पोरु प्रार इतरी छै तू
गिंडळी झगुली पैरदी छै तू
ग्वरू मा बटी ख्य्ल्दी छै तू
धूळ मा भ्वरीं रौंदी छै तू
सेलंगा सी डाळी लमछडि ह्व़े गे
त्वा ! पधानू की रूपा तू जवान ह्व़े गे

रूपा : छि भै तैल्या खोल़ा का बीरू बिगची तू गेइ
छ्व्टा मा त खूब छौ तू
कूडि बाड़ी ख्यल्दु छौ तू
बुखणा भिल्ली लांदु छौ तू
काफळ मैकू टीपदू छौ तू
परदेश जैकी निगरू ह्व़े गेई
छि भै तैल्या खोल़ा का बीरू बिगची तू गेई
बीरू : त्वा ! पधानू की रूपा तू जवान ह्व़े गे
बनी बनी क नखरा ऐगीं
आंखी छ्वीं लगाण लैगीं
जवानी क उभार ऐगी
पूरी तू कज्याण ह्व़े गे
शान मा भुयां बि द्यखदी णि छैई
त्वा ! पधानू की रूपा तू जवान ह्व़े गे
रूपा : छि भै तैल्या खोल़ा का बीरू बिगची तू गेई
शर्म नि रै त्वेई परा
गिचु त समांळ जरा
ब्व़े क कंदूड भणक जालि
चीर देली मेई परा
निर्भागी कुटकी खजै तू गेई
छि भै तैल्या खोल़ा का बीरू बिगची तू गेई
बीरू : त्वा ! पधानू की रूपा तू जवान ह्व़े गे
ब्व़े मा बात बिन्गें द्यूं
टिपडा त्यार मिलै द्यूं
ज्यू ब्वाद त्वे बरी द्यूं
लव मैरिज करी द्यूं
खबरदार तवी जी चिफल़ेइ नि जैई
त्वा ! पधानू की रूपा तू जवान ह्व़े गे
रूपा ; छि भै तैल्या खोल़ा का बीरू बिगची तू गेई

Critics and literature lovers appreciate the works of great lyric poets as Goethe, great lyric poet Heinrich Heine, great lyric poet John Keats, great lyric poet Lamartine, great lyric poet P.B. Shelley, great lyric poet Robert Burns, great lyric poet Victor Hugo, great lyric poet William Blake, great lyric poet William Wordsworth. Ballabh Dobhal a famous Hindi poet appreciates Chandra Singh Rahi as great lyric poet of Garhwali language.
George Lucas states that the great lyric poet of German Joseph von Eichendorff revived the folk song tradition initiated by great lyric poet Goethe and great lyric poet herder. Garhwali poet, Garhwali story writer and critic Sudama Prasad Premi writes that great lyric poet Chandra Singh Rahi‘s work has protected the folk tradition in modern Garhwali poetry.
As great lyric poet Charles Baudelaire popularized modern French poetry through lyric form, same way great lyric poet Chandra Sing Rahi also popularize Garhwali poetry in mass scale
The great lyric poet Chandra Singh Rahi has following work unpublished
Bhotiya Janjati, Raji Ban Raut of Pithoragar, Jaunsari jan Jati, Garhwal ke Pramukh Mandir, more than hundreds of folk songs of Garhwal, folk instrument and folk tones etc
Many organizations as Teeka ram literature Organization, Garhwal sabha Dehradun, Mohan Upreti Samman Almoda, Shiva Nand samman organization Lucknow rewarded Chandra Singh Rahi for his contribution for developing and popularizing Garhwali culture all across the world.
Indian Literature will always remember great lyric poet Chandra Singh Rahi for his contribution to bring back folk tradition in modern poetry

Copyright@ Bhishma Kukreti

Notes on Great Asian Lyric Poets, Great Indian Lyric Poets, Great Himalayan Lyric Poets, Great Uttarakhandi Lyric Poets, Great Garhwali Lyric Poets to be continued ….
Readers may get copies of his poetry collection from him
Chandra singh Rahi
S-106, Sundar Block,
Shakarpura
Delhi -110092

bhishma kukreti · « **Reply #905 on:** March 28, 2012, 09:09:26 AM »

Been (बीं): A Mile Stone in the History of Garhwali Literary Criticism

(Review of ‘Been’ (बीं) a collection of Literary Criticism Notes on Garhwali literature by Virendra Panwar)

Notes on Asian languages Literary Criticism, Indian Literary Criticism, North Indian Languages Literary Criticism, Himalayan languages Literary Criticism, Uttarakhandi languages Literary Criticism, Garhwali Literary Criticism

Bhishma Kukreti

Been a collection of reviews of forty books by Virendra Panwar is a historical and a celebration book for Garhwali language literature. Till right now, the criticism in Garhwali literature was thought as a secondary aspect of literature. However, ‘Been’ will make criticism a very serious aspect of creativity and research in Garhwali literature.
Virendra Panwar has been reviewing poetry and prose books since 2000. In an interview with this author, Abodh Bandhu Bahuguna named a brilliant gem among nine gems of Garhwali criticism. Literature creative are aware that criticism is to facilitate readers to understand and realize the writings whose effects might otherwise have been unduly limited. There is also no doubt that critics can’t reduce the original text. Virendra Panwar is knowledgeable, insightful and fair minded and fulfils the basic requirement for a reputed critic. . The criticism of forty books in ‘Been’ criticism collection by Virendra certainly establishes that Virendra Panwar has been successful to mediate the reviewed literature with readers and readers definitely find new range of interest, enjoyment and making relationship with the author while reading the actual text.
Due to various reasons, the criticism in Garhwali language started only after 1976 and more after 1989. Before, 1976, the writers used to write criticism in Hindi. Thus, the criticism branch of Garhwali literature is very new. Since, mostly, the learning medium for Garhwalis in schools and colleges is Hindi; there is had been hundred percent shadow of Hindi criticism on Garhwali language criticism style. Garhwali critics have borrowed the vocabulary of Hindi criticism and all literature creative accepted this fact too. However, there has been an endeavor from a couple of Garhwali critics who are in search of words of Garhwali to fit in criticism and which could be applied by other creative too. The readers will be happy to note that Virendra Panwar is one of the rare critics who are trying infusing Garhwali phrases for Garhwali criticism literature. The readers will find this development in the critical essays of 2002 (Awaj) , 2008 (Ghanghtol) and 2011 (Jyundal) of Virendra Panwar that he is attempting to create an exclusivity in the Garhwali criticism literature.
The Garhwali literature is oriented towards religious, social and political values. Hence, it is obvious that Virendra Panwar measures the literature from the point of view of philosophy, social values and political values. Virendra Panwar uses all three types of criticism -aesthetic, descriptive and normative criticism as and where it is needed. Criticisms of poetry, prose or any literary conference as ‘Kavi sammelan’ by Virendra Panwar reveal that Virendra has the in-depth capacity of examining or analyzing the subject and literature. The forty articles in this volume are witness that Panwar takes care about digging the geographical, historical and social settings with their effects in the poems or prose. Virendra Panwar has sharp eyes to find the main characters; secondary characters; their inter-relation with each other, the struggle, and the conflicts of a particular poem/poem collection or prose book.
Reading between the lines is major job for a critic and Virendra shows his capability in doing so from the beginning.
Virendra’s reviews reveal the style, grammar, wordings, subject in the literature. At the same time, Virendra Panwar has also been evolving his own style of criticism with the time and need of the readers. This his own thrust on evolving his own style makes him relevant all the time in Garhwali criticism.
As a critic, this author knows that the biggest problem a Garhwali critic faces for telling the black as black and white as white. However, Virendra took the job of a critic as critic and not only praising the literature creation. Virendra has shown many negative points in his various critical essays. He had to get unfriendliness from the writers when Virendra showed negative points in the particular collection. However, it is reality and this is where a critic has to live in a paradox.
The last essay about characteristics of Garhwali literature from Dhanga se sakshatkat (1980) till date definitely puts new light on Garhwali literature and is certainly a new example in Garhwali criticism.
The contribution of Virendra Panwar in criticism will always be remembered as the world literature creative remember the work s of Marcel Arland, Geoffrey Benington, Daiches David, Denish Holier, Millod Hmida, Venteseslav Konstantinov, August Ahlqvist, Toni Jerrman, Jovan Skerlic, Hugo Achugar, Jorge Medina, Hanan Ashrawi , Ihab Hassan, Pablo Antonio Cuadra, Oscar Coello, Manthia Diawara, Alfonso Chase, Niyi Osundare, Chinua Achebe, Jose Simoes Dias, Rexhep Qosja, Wai-Lim yap, Karoly Molter, Otto Maria Carpeaux, Istavan Blazsetin, Arne Novak, O.S. Urdaneta, Murat Belge, Abdul Nabi Isstaif, I.F. Ismail , Ivan Drach.
There was a gap for Garhwali critical literature for a comprehensive book on exclusive subject of criticism in Garhwali language and ‘Been’ is successful not only filling the gap but ‘ Been’ is a milestone in the history of Garhwali literature.
‘Been’ (बीं)
Bu Virendra Panwar
(Garhwali Bhasha ka Pahla Sameeksha Sangrah) , 2012
Dhad Prakashan, Dehradun
Virendra Panwar 09897840537
virendra.pauri@gmail.com

Copyright@ Bhishma Kukreti

Notes on Asian languages Literary Criticism, Indian Literary Criticism, North Indian Languages Literary Criticism, Himalayan languages Literary Criticism, Uttarakhandi languages Literary Criticism, Garhwali Literary Criticism to be continued…..

bhishma kukreti · « **Reply #906 on:** March 28, 2012, 12:14:07 PM »

Bichhu bish Marno mantar: A folk Prose-Song for Traditional Medical Treatments as Rituals for scorpion bite in Kumaun and Garhwal

Notes on Traditional Medical Treatments as Rituals in Asia, Traditional Medical Treatments as Rituals as in India, Traditional Medical Treatments as Rituals in North India, Traditional Medical Treatments as Rituals in Himalayan regions, Traditional Medical Treatments as Rituals in Kumaun, Traditional Medical Treatments as Rituals in Garhwal

Bhishma Kukreti

Wayne Adam writes about medieval folk medicines of Europe. Wayne Adam admits that after fall of Roman rule, the Europeans started leaving professional medical treatments and inclined more towards religious rituals. Wayne Adam further elaborates that folk medicines relied on the herbal remedies; superstitious beliefs and mysticisms that passed from generation to generation. These mysterious curing was administer by local healers (mostly women), shamans, incarnation and other rituals. Wayne Adam provided a list of many superstitious matters for preventing diseases and bad luck.
Jennie R. Joe (1996) and Virgil J.Vogel (1970) provide many accounts of using rituals and herbs for medical treatment as snakebite among Native American communities
Sarah Eastlund writes in an e-essay ‘Sicilian folk remedies’ that rituals and superstitions have played a major role in the medical remedies of Sicilian people since old age. Sarah Eastlund confirms that still Traditional Medical Treatments as Rituals exist with Sicilian people.
There are many deities and rituals in Korean communities and concepts of ‘Shamanism’ or ‘Muism’ where a woman becomes the intercessors between gods and human beings
Bichhu bish Marno mantar: A folk Prose-Song for Traditional Medical Treatments as Rituals scorpion bite in Garhwal

When medical treatment was not possible, people used to depend on superstitious beliefs. In past, when Scorpion bites a person in rural Garhwal or Kumaun the Mantrik reads the following rituals for curing scorpion bite. The knowledgeable person provides herbs to the patient to chew.

बिच्छु विष निवारण मंत्र
बिच्छू बिस मारणो मंतर

ओउम नमो गुरु को आदेस ,
ओउम नमो गुरु को आदेस,
ओउम नमो गुरु को आदेस,
ओउम नमो मरजाय परबन जाय श्री परिसकू बबूल
सूल गाय गोबर ग्यों छ:
ओउम नमो मरजाय परबन जाय श्री परिसकू बबूल
सूल गाय गोबर ग्यों छ:
ओउम नमो मरजाय परबन जाय श्री परिसकू बबूल
सूल गाय गोबर ग्यों छ:
वू बिच्छो सजक को कंकाल वाको ,
सांप पखती हरो नीलो पीलो उतरो व उतारूँ नही तो मोरू कुभ:
को द्वार हर नाग्रून शब्द साँचा , पिंड कांचा , फॉर मंत्र इश्वरो वाच:

The above prose-song is not in Garhwali or Kumauni language at all but is practiced in the region.

Reference: Dr Nandkishor Dhoundiyal, Garhwali Lokmantra (ek Sanklan)
Himadri Prakashan, Kotdwara
Collected by
Sandeep ishtwal, Isodi, Mvalsyun, Pgarhwal,
DhairyaRam Baudai , Bharpoor, Sabali, P Garhwal
Girish Chandra Dabral, Dabar, Dabralsyun, P.Garhwal
Keshvanand Maindola, Sidhpur, Rikhnikhal, P Garhwal
Ghuttaram Jagri, Bilkot, Nanindandaa, P Garhwal

Copyright@ Bhishma Kukreti

Notes on Traditional Medical Treatments as Rituals in Asia, Traditional Medical Treatments as Rituals as in India, Traditional Medical Treatments as Rituals in North India, Traditional Medical Treatments as Rituals in Himalayan regions, Traditional Medical Treatments as Rituals in Kumaun, Traditional Medical Treatments as Rituals in Garhwal to be continued…

bhishma kukreti · « **Reply #907 on:** March 28, 2012, 09:57:06 PM »

Tilpatar: a Garhwali Drama about the Hurting by Old Tradition and Agonizing from Changes

(Review of ‘Tilpatar’ a Garhwali drama by playwright Abodh Bandhu Bahuguna)

Notes on Hurting by Old Tradition and Agonizing from Changes in Asian Dramas, Hurting by Old Tradition and Agonizing from Changes in Indian Dramas, Hurting by Old Tradition and Agonizing from Changes in North Indian Dramas, Hurting by Old Tradition and Agonizing from Changes in Himalayan Dramas, Hurting by Old Tradition and Agonizing from Changes in Uttarakhandi Dramas, Hurting by Old Tradition and Agonizing from Changes in Garhwali Dramas

By Bhishma Kukreti

A Garhwali drama ‘Tilpatar’ written for radio medium by playwright Abodh Bandhu Bahuguna opens many psychological fields and also talks about hurting by old custom to common man. ‘Tilpatar’ drama has main characters Bahuguna, Uniyal, Dangwal and Dobhal; assisting characters Mrs. Bahuguna and Mrs. Dobhal all reside in Nagpur. Once, Bahuguna, Uniyal, Dangwal and Dobhal were four topmost Brahmin casts called ‘Chauthu Baman’ (group of four Brahmin castes). Initially, Uniyal, Dangwal and Dobhal characters talk about old glory of these four topmost Brahmin castes in Garhwal. In fact the talk is the real expression of Abodh Bandhu Bahuguna himself about changes took place suddenly in Garhwal and other parts of India that Bahuguna, Uniyal, Dangwal and Dobhal are no more respected by other Garhwali casts as these four casts were recognized in old time. This type of pain is still found among upper Brahmin castes, Rajput Thokdar for their old glories of recognition and surprisingly such pain is found among high profile Shilpkars too who were recognized much in past for their craftsmanship.
The focus of drama is on the hurting by old custom of Garhwal. Bahuguna keeps his wife locked when he goes out. Uniyal, Dangwal and Dobhal criticize Bahuguna for his inhumanly behavior to lock his beautiful wife. However, when Bahuguna and his wife reveal the real cause behind this behavior of Bahuguna, all feel sorry for old custom of Chauth Brahmins.
Abodh Bandhu Bahuguna successfully could deal the mental agonies of Chauth Brahmins for losing the old glory of recognition in the society and at the same time he could come to the main point of drama.
The dialogues are full of old and new proverbs those make the drama interesting. The playwright also shows the binding among migrated Garhwalis of sixties and their behavioral pattern in Nagpur or Delhi, Mumbai.

1-Dr Anil Dabral, Garhwali Gady Parampara (for finding Hurting by Old Tradition and Agonizing from Changes in Contemporary Garhwali Dramas from beginning till 1990)
2-Abodh Bandhu Bahuguna, Gad Myateki Ganga (for finding Hurting by Old Tradition and Agonizing from Changes in Contemporary Garhwali dramas from beginning till 1975)
3-Dr Sudharani, Garhwal ka Rangmanch (for finding Hurting by Old Tradition and Agonizing from Changes in Contemporary Garhwali Dramas from beginning till 1985)
4-Drama special issue of Chitthi Patri magazine (for finding Hurting by Old Tradition and Agonizing from Changes in Contemporary Garhwali Dramas and plays staged in Delhi, Karachi, Mumbai, Dehradun and other places)
5- Dr Hari Datt Bhatt Shailesh, Garhwali Natak evam Rangmanch: Ek Vihngam Avlokan (for finding Hurting by Old Tradition and Agonizing from Changes in Contemporary Garhwali Drams and theatres from beginning till 1985)
6-Dr Bhakt Darshan: Barrister Mukandi Lal Srmriti Granth (for finding Hurting by Old Tradition and Agonizing from Changes in Contemporary Garhwali dramatists or theatres playwrights till 1985
8- Abodh Bandhu Bahuguna,1986, ‘Chakrchal’ , 16 Contemporary Garhwali Drama collection for finding Hurting by Old Tradition and Agonizing from Changes in , B2 -B48, Janakpuri, New Delhi -110058

Copyright@ Bhishm Kukreti, Mumbai, India

Notes on Hurting by Old Tradition and Agonizing from Changes in Asian Dramas, Hurting by Old Tradition and Agonizing from Changes in Indian Dramas, Hurting by Old Tradition and Agonizing from Changes in North Indian Dramas, Hurting by Old Tradition and Agonizing from Changes in Himalayan Dramas, Hurting by Old Tradition and Agonizing from Changes in Uttarakhandi Dramas, Hurting by Old Tradition and Agonizing from Changes in Garhwali Dramas to be continued….

bhishma kukreti · « **Reply #908 on:** March 29, 2012, 02:25:00 AM »

Satire in Garhwali

काण्ड लागल यीं बेमौसम की बरखा पर

भीष्म कुकरेती

हम बि जाणदा छंवां बल सुबेर बिटेन स्याम तलक आप एकी खबर तैं सौ दें ब्रेकिंग न्यूज

क नाम से फगोसे गे होल्या, चित्त पड्या ह्वेल्या.

तुमारि पळेकि बिसौण अर मुंड मा सेळि, जिकुड़ी मा छ्पछ्पी पडाळणो बान द ल्या अब मौसम कि जानकारी.

अच्काल विरोधी पार्टी क औडळ बीडळ बन्द च किलैकि जो काम विरोधी पार्टी तैं करण चयेणो छौ वो अब या त

न्यूज चैनेल करणा छन या सरकारी कर्मचारी 'सरकारी भ्रष्ट नीति अर भ्रष्ट कामुं' न्यूज लीक कौरिक लोकसभा अर राज्य सभा मा औडळ बीडळ लाणा छन.

सरकारी नेता विरोधी पार्टी अर विदेसी ताकतूं पर भगार को छत्रा पैरणो मजबूर च पण ये छत्रा पर इथगा दुंळ हुंयाँ छन बल सरकार

रुझणि त छें इ च दगड मा ये 'सरकारी भ्रष्ट नीति अर भ्रष्ट कामुं' बथौं से नांगी बि ह्व़े जांदी. आर. टी. आई. की नै ग्लेसियर पिघळण से बि नयो किस्मौ

बथौं आन्द अर क्या राज्य सरकार क्या केन्द्रीय सरकार द्विई नंगा ह्व़े जान्दन. सरकारी अर विरोधी पक्ष यीं नंगई कि बीमारी से परेशान छन.

इन सुणण म आई बल सरकार अर विरोधी दल मीलिक राजनीतक मनिखों नंगाई ढकणो बान अमेरिकी व्यापारियुं से मदद लीणो छन.

राजनीतक मनिखों नंगाई ढकणो बान अच्काल विरोधी अर सत्ता पक्ष को एक गौळ पाणी हुयुं च .

अन्ना हजारे अर टीम का ढांडऊँ की मार से सबि राजनीतिक दलूं अर सरकारी कर्मचार्युं मुंड रोज फुट्याणो च. इन सुणन मा आई बल

जो बजट सचेकी ढांड रुकणो बान छौ वु बजट अब अन्ना हजारे अर टीम का ढांडऊँ की मार रुकणो बान खरच करे जालो .

ब्रेकिंग न्यूज ! .सबसे पैलि हमारा चेनेल मा ब्रेकिंग न्यूज . एक्स्क्लुजिब न्यूज ! ब्रेकिंग न्यूज! सिरफ़ हमारा चेनेल मा ! कर्टसी टु हैंको न्यूज चेनेल

अबि अबि हमारो खबरनवीसन खबर दे बल रक्षा मंत्रालय क ऐंच 'आर्मी चीफ को खुलासा' नाम को नयो बादल फटी गे. आज तक इतिहास मा 'आर्मी चीफ 'नाम को

बादल कबि नि फटी. .

ब्रेकिंग न्यूज ! .सबसे पैलि हमारा चेनेल मा ब्रेकिंग न्यूज . एक्स्क्लुजिब न्यूज ! ब्रेकिंग न्यूज! सिरफ़ हमारा चेनेल मा ! कर्टसी टु हैंको न्यूज चेनेल

'आर्मी चीफ को खुलासा' नाम को नयो बादल फटण से आम भारतीय जनता की गर्व वळी फसल को बड़ो नुकसान होण वाळ च .

ब्रेकिंग न्यूज ! .सबसे पैलि हमारा चेनेल मा ब्रेकिंग न्यूज . एक्स्क्लुजिब न्यूज ! ब्रेकिंग न्यूज! सिरफ़ हमारा चेनेल मा ! कर्टसी टु हैंको न्यूज चेनेल

'आर्मी चीफ को खुलासा' नाम को नयो बादल फटण से लोकसभा अर राज्यसभा मा बि पाणी भोरे गे अर द्वी सदन भोळ तक स्थगित ह्व़े गेन (फोटो कर्टसी

टु हैंको न्यूज चेनेल )

ब्रेकिंग न्यूज ! .सबसे पैलि हमारा चेनेल मा ब्रेकिंग न्यूज . एक्स्क्लुजिब न्यूज ! ब्रेकिंग न्यूज! सिरफ़ हमारा चेनेल मा ! कर्टसी टु हैंको न्यूज चेनेल

बंगाल की खाड़ी मा ममता नाम को डिप्रेसन फिर ऐ गे अर कोंग्रेस भवन मा अन्ध्यरु ह्व़े गे . ममता नाम को डिप्रेसन से जो अन्ध्यरु होंद बल वांको तोड़

सिरफ़ ममता नाम को डिप्रेसन मा इ च. हालाँकि कोंग्रेस मा मुलायम नाम को एंटी ममता डिप्रेसन मिसाइल बि च पण इन माने जांद बल मुलायम नाम को

एंटी ममता डिप्रेसन मिसाइल, ममता डिप्रेसन से जादा खराब च . ममता नाम को डिप्रेसन तैं कोंग्रेसी सम्बाळि सकदन पण मुलायम नाम को
एंटी डिप्रेसन मिसाइल जु बिगडी गे कोन्ग्रेसौ जहाज पुरो डूबि जान्द। एक दें नरसिम्हा राव न मुलायम नाम को डिप्रेसन मिसाइल

प्रयोग कौरी छौ त उत्तर परदेस मा कौंग्रेसौ नाव इन बौगी कि आज तलक कौंग्रेसौ नाव को पता इ नि चलणो च कि कोंगेसी नाव कख हर्ची .

राहुल गांधी अर प्रियंका गांधी द्वी नामी खुजनेर कथगा सालुं से खोज मा लग्यां छन पण कथा इ पुठया जोर/कोशिश का बाबजूद उत्तरप्रदेस मा

मुलायम नाम को डिप्रेसन अर मायवती नाम क औडळ बीडळ क वजै से कौंग्रेसौ नाव खुज्याण मा नि आई. कोंग्रेस अर केन्द्रीय सरकार

को कथगा इ बजट ख़तम ह्व़े गे पण कौंग्रेसौ नाव खुज्याण मा नि आणी च.

ब्रेकिंग न्यूज ! .सबसे पैलि हमारा चेनेल मा ब्रेकिंग न्यूज . एक्स्क्लुजिब न्यूज ! ब्रेकिंग न्यूज! सिरफ़ हमारा चेनेल मा ! कर्टसी टु क्वी मद्रासी न्यूज चेनेल

अबि अबि खबर मील कि तमिलनाडु मा समोदरो छाल पर करूणानिधि नामको बथौं ऐ गे.जां से यू पे ए. टेंट उखड़णो खतरा पैदा ह्व़े गे

ब्रेकिंग न्यूज ! .सबसे पैलि हमारा चेनेल मा ब्रेकिंग न्यूज . एक्स्क्लुजिब न्यूज ! ब्रेकिंग न्यूज! सिरफ़ हमारा चेनेल मा ! कर्टसी टु क्वी अंगरेजी न्यूज चेनेल

अबि अबि पता चौल बल यू.पी.ए सरकार न करूणानिधि नामको बथौं से बचणो उपाय कौरी आल अर यू.पी.ए का सबी बड़ा लोकुंन मुंड जमीन मा घुसे दे

अर यू.पी.ए क टेंट करूणानिधि नामको बथौं से बची गे.

ब्रेकिंग न्यूज ! .सबसे पैलि हमारा चेनेल मा ब्रेकिंग न्यूज . एक्स्क्लुजिब न्यूज ! ब्रेकिंग न्यूज! सिरफ़ हमारा चेनेल मा ! कर्टसी टु क्वी अमेरिकी न्यूज चेनेल

अबि अबि पता चौल बल मंहगाई क लू अर गरम हवा से यू.पी.ए सरकार तैं असह्य पीड़ा होणि च. अमेरिका अर जापान से आई.एम्.ऍफ़ अर वर्ल्ड बैंक का

सलाहकार डाक्टरी बेस मा आणा छन अर सब्युं तैं आस च कि आई.एम्.ऍफ़ अर वर्ल्ड बैंक का सलाहकार यू.पी.ए सरकार कि असह्य पीड़ा बान लोन /उधार जन गोळी

इन्जेक्सन द्याला. हालांकि यूँ गोळयूँ से भारत अर गरीब देसूं पर क्वी फाइनेंसियल बैंकरप्सी कैंसर जन बीमारी ता जन्म खुणि लगी जांद पण मंहगाई क लू अर गरम हवा से

थ्वडा देर सेळि बान लोन /उधार जन गोळी-इन्जेक्सन इ अच्काल् काम आन्दन . भोळ कि चिन्ता बिसार दे, अब्याकी सेळि क सोच!

ब्रेकिंग न्यूज ! .सबसे पैलि हमारा चेनेल मा ब्रेकिंग न्यूज . एक्स्क्लुजिब न्यूज ! ब्रेकिंग न्यूज! सिरफ़ हमारा चेनेल मा ! पी.टी आई कि ब्याळे खबर

अब चूंकि सौब चेनेल यीं खबर दिखाणा चन त हम बि किलै पैथर रौंवां ?

पैल ये मौसम मा गरीबी क जथगा बरखा होंदी छे ए साल गरीबी क बरखा बूंदा बूंदी ही होली .

किलैकि सरकार न अब गरीबी क सीमा काम करी दे . बरखा त उथगा इ होली पण कुछ बरखा तैं अबभ पौवर्टी लैन मा माने जालो अर कुछ तैं

ब्यलो पौवर्टी लैन माने जालो. गरीबी कि कम बरखा क होण से आई.एम्.ऍफ़ अर वर्ल्ड बैंक वाळु न भारतीय योजना आयोग तैं इनाम दीणे घोसणा कौरी याल.

बेमौसम बरखा या औडळ बीडळ से सरकारी पक्ष तै जुकाम , नजला , खसरा जन भौं भौं बीमारी ह्व़े गेन त विरोधी पार्टयूँ क नेताओं मा भुकणो बीमारी हौर बढी गे

आज कुणि इथगा इ.

Copyright@ Bhishma Kukreti

bhishma kukreti · « **Reply #909 on:** March 29, 2012, 09:25:03 AM »

Mangement Guru- 53

प्रबंधन गुरु - 53

शिव खेरा : मानव विकास गुरु

Shiv Khera: Human Development Guru

(Notes on General management Guru, , Managemnt Thinkers and Bright Management Practices,Management Gurus, Marketing management Guru, Human Resourse Development Management Guru, Qaulity Mangement Guru, Operation Managemnt Guru, )

Bhishm Kukreti

शिव खेरा क जनम धनबाद (झारखंड) में एक कोयला व्यापारी क घौर ह्व़े. कोयला खाणयूँ /खदानुं राष्ट्रीयकरण

हो ण से शिव खेरा तैं पढ़णो उपरान्त गादी धू ण , इन्सुएरेन्स एजेंट जन काम करण पोड़. फिर शिव खेरा अमेरिका गये जख

शिव तैं नौर्मन विन्सेंट मील अर फिर ट शिव खेरा मानव विकास प्रबंधन मा छै गे

शिव खेरा मोटीवेसनल या उत्साह बढौण वळु गुरु च ।

अब तलक बीस हजार से बिन्दी लोकुन तीन व्यक्तिगत तुर पर शिव न उत्साहित कौरिक ऊँ की जिन्दगी बदल।

शिव खेरा न अबि तलक बारा से बिंडी किताब छपी आलिन अर जीत आपकी या यू कें विन लाखों संख्या मा बिकी . भौत सी भाषाओं मा शिव कि किताब

उपलब्ध छन

Key Managment Books by Shiv Khera

1- You Can Win

2-Freedom is not Free

3-Living with Honour

4-You can Sell

5-Winning Strategy

Notes on General Management Guru, , Notes on Managemnt Thinkers and Bright Management Practices,Management Gurus, Marketing Management Guru, Qaulity Mangement Guru, Operation Managemnt Guru,

Human Resourse Development Management Guru to be continued

copyright @ Bhishma Kukreti

Mangement Guru- 52

bhishma kukreti · « **Reply #910 on:** March 29, 2012, 12:13:08 PM »

Kaunlbaai Jhadno Mantra: A Folk Rituals /Religious Folk Song for Curing Jaundice

Notes on Indian Folk Rituals /religious Folk Song for Curing Jaundice, North Indian Folk Ritual/Folk Song for Curing Jaundice, Himalayan Folk Rituals / religious Folk Song for Curing Jaundice, Uttarakhandi Folk Rituals / religious Folk Song for Curing Jaundice, Kumauni Folk Ritual / religious Folk Song for Curing Jaundice, Garhwali Folk Ritual / religious Folk Song for Curing Jaundice

Bhishma Kukreti
Colby Benjamin (2004) provides great details of curing by herbs and using rituals of Maya civilization for curing jaundice disease. The folk rituals and religious folk songs in Maya culture differ region to region. First, a medicinal man used to precede all the foresight and decided the day of ceremony by seeing divine calendar. During the expulsion of jaundice evil ceremony, there used to be singing of folk rituals and sacrifices as human or chicken blood and food/ornament offer.
Robin D. Tribhuvan in his book ‘health of Primitive Tribes’ divide healing the disease folk rituals among Kolams as-
1-Healing Folk rituals of diagnosis as diagnosis of jaundice
2-Folk rituals of interpreting the origin and causes of illness as jaundice
3- Folk rituals for collecting medicines for example for jaundice
4- Folk rituals for administrating medicines as for expulsing jaundice
5- Folk rituals for healing or warding of disease as jaundice
6- Folk rituals for thanks giving
Sophie Reynolds describes that Lithuanians in old age used to use herbal treatments, used folk rituals as incanting prayers. Such folk rituals were also common for curing jaundice in Lithuanians.
In Garhwal and Kumaun, in older time the Mantrik used to perform folk rituals and rites and the medicine man used to provide herbal medicines for curing jaundice.
The mantra or folk ritual for curing jaundice is as under:
Kaunlbaai Jhadno Mantra: A Folk Ritual /Religious Folk Song for Curing Jaundice
पीलिया (कौंळ बाई ) झाड़ने का मंत्र
ॐ प्रथम कोरकी राजा , कोरकी राजा को फोर्की राजा ,
फोर्की राजा को किबारी राजा, किबारी राजा को रावण मंडली,
रावण मंडली को राजा रावण कि जन्मी सात कन्या
औशाली , बैशाली , मेघमाला , रायकेला, जाकेला, कौलतिथि, कौंळबाई,
झड़ी जा बैणी ,कौंळबाई झड़ी ना जाई ट पिता रावण को पाप जाई, बड़ा बिभीषण को
पाप जाई, काका कुम्भकर्ण को पाप जाई , दादा इंदु का पाप जाई, गौंत
को छीड़ो, कडुवा तेल की धार, जब को जोड़ो , कांश की काळी झड़ी
जा बैण कौंळबाई झड़ी नी जाई तो महादेव पार्वती के दुहाई , हनुमंत बीर
तेरी केर , सिर चढी , पेट पड़ी , तो पंचनाम देवतों कि कार पड़ी ,
फॉर मंत्र इश्वरो वाच:

Reference: Dr Nandkishor Dhoundiyal, Dr. Manorama Dhoundiyal Garhwali Lokmantra (ek Sanklan)
Himadri Prakashan, Kotdwara
Collected by
Sandeep ishtwal, Isodi, Mvalsyun, Pgarhwal,
DhairyaRam Baudai , Bharpoor, Sabali, P Garhwal
Girish Chandra Dabral, Dabar, Dabralsyun, P.Garhwal
Keshvanand Maindola, Sidhpur, Rikhnikhal, P Garhwal
Ghuttaram Jagri, Bilkot, Nanindandaa, P Garhwal

Copyright@ Bhishma Kukreti

Notes on Indian Folk Rite / religious Folk Song for Curing Jaundice, North Indian Folk Rite / religious Folk Song for Curing Jaundice, Himalayan Folk Rite / religious Folk Song for Curing Jaundice, Uttarakhandi Folk Rite / religious Folk Song for Curing Jaundice, Kumauni Folk Rite / religious Folk Song for Curing Jaundice, Garhwali Folk Rite / religious Folk Song for Curing Jaundice to be continued…

bhishma kukreti · « **Reply #911 on:** March 29, 2012, 09:25:27 PM »

Kirayedar: A Garhwali Drama about lost and found

(Review of a Modern Garhwali Drama ‘Kirayedar’ written by Abodh Bandhu Bahuguna)

Notes on Modern Indian Dramas, Modern North Indian Dramas, Modern Himalayan Dramas Modern Uttarakhandi Dramas, Modern Garhwali Dramas

By Bhishma Kukreti

;Kirayedar’ is about perception that Badri Datt Joshi is dead due to falling into melting furnace in metal factory. However, after many years, Joshi comes to meet his ex-wife who is now Mrs. Batra. Badri Datt Joshi reveals many secrets and gets many new revelations about Mrs. Batra.
‘Kirayedar’ is one of the weakest dramas by Abodh Bandhu Bahuguna as is not effective in showing the basic reason for writing this drama.

Copyright@ Bhishma Kukreti

Notes on Modern Indian Dramas, Modern North Indian Dramas, Modern Himalayan Dramas Modern Uttarakhandi Dramas, Modern Garhwali Dramas

bhishma kukreti · « **Reply #912 on:** March 30, 2012, 09:42:26 AM »

Indian Mangement Guru- 54

भारतीय प्रबंधन गुरु - 54

डा. राम चरण : ब्यापारिक गुरु

Dr. Ram Charan :Business Guru

Notes on indian General management Guru, , Indian Managemnt Thinkers and Bright Management Practices, Indian Management Gurus, Indian Marketing management Guru, Indian Human Resourse Development Management Guru, Indian Qaulity Mangement Guru, Operation Managemnt Guru, )

Bhishma Kukreti

डा.राम चरण को जनम उत्तर प्रदेश मा १९३९ ई. मा ह्व़े छौ अर अबि तलक प्रोफ़ेसर राम चरण अणब्यव्या च .

मैनेजमेंट गुरुओं मा राम चरण तैं फकीर बुले जांद . ६७ कि उमर मा राम चरण न डालास अमेरिका मा घुर खरीद. वां से पैल

राम चरण होटल, दगड्यों ड़्यार इ रौंद थौ.

डा.राम चरण न हार्वर्ड , कोल्लेग्ग मनेजमेंट अर बोस्टन मैनेजमेंट स्कुलूं मा मैनेजमेंट पढाई. राम चरण न कति व्यापारिक क्म्प्नीयुं

तैं सलाह दे .

दुनिया क बड़ा बड़ा मैनेजमेंट गुरु राम चरण तैं मैनेजमेंट गुरु माणदन. अर बहुत सा जण्या मण्या संस्थौं न राम चरण तैं पुरुस्कृत करी .

Key Books by Indian Management Guru Dr.Ram Charan

1- Confronting Reality

2-Execution: The discipline of things getting done

3-What is the CEO wants You to know

4-Boards at work

5-Every Business is agrwoth Business and profitable growth

6-Profitable growth is every one business

7-Know How:The 8 skills that separate people who perform and Those who don't

Notes on Indian General Management Guru, , Notes on Indian Managemnt Thinkers and Indian Bright Management Practices,Indian Management Gurus, Indian Marketing Management Guru, Indian Qaulity Mangement Guru, Indian Operation Managemnt Guru,Indian Human Resourse Development Management Guru to be continued

copyright @ Bhishma Kukreti

bhishma kukreti · « **Reply #913 on:** March 30, 2012, 12:11:28 PM »

Daag Utarno Mantra: A Folk Ritual Song for Removing Influence of Evil Eye of Garhwal and Kumaun

Notes on Asian Folk Culture, Indian Folk Culture, North Indian Folk Culture, Himalayan Folk Culture, Uttarakhandi Folk Culture, Kumauni Folk Culture, Garhwali Folk Culture

By: Bhishma Kukreti
The concept of evil eye is universal concept. The evil eye means the look which causes injury or harm. In Garhwal and Kumaun, Evil Eye concept persists in today time too.
Evil Eye concept in United States
Henry Gamache (1946) published a book ‘Terrors of Evil Eye Exposed’ and he delivers the direction for protecting Evil Eyes.
Evil Eye concept in Mexico
In Mexico the concept of evil eye is called ‘mal ojo’ as a Spanish word. As in Kumauni and Garhwali community ‘mal ojo’ is also used for an envious evil eye.
Evil Eye concept in Albania
In Albania the concept of Evil eye is referred as ‘Syni Keg/gheg’ or ‘syri I keg’
Evil Eye concept in Arabic language
In Arabic language or Arabic world, the concept of Evil eye and its danger is called ‘ayn al hasud’
Ethiopian Evil Eye concept
There is concept of evil eye in Ethiopia and Buda is power of bad eye.
Japanese concept of Evil eye
In Japanese, the word for evil eye is ‘jagan’
Evil Eye concept in Germany
In German language the Evil Eye concept is called ‘boser blick’
Evil Eye concept in Greece

Greek use ‘matiasma’ word for Evil Eye concept and is 600 B.C. old concept.
Evil Eye concept in Turky
The word for Evil eye in Turkish is ‘kem goz’
Words for Evil Eye concept in Brazil and Portugal
Word for Evil Eye in Brazil and Portugal is ‘mau olhado’

Evil Eye concept in Spain
The word for evil ye in Spanish is ‘mal de ojo’

Evil Eye concept in Israel Hebrew
The word for Evil Eye in Hebrew is ‘ayin hara’
Evil Eye concept in Hungary
Hungarian call ‘szemmelveres’ to evil Eye
Evil Eye concept in Sanskrit
Drishti dosh ‘is word for Evil eye in Sanskrit
In all area, the people perform rituals for removing evil eye through the healer or Mantrik

Daag Utarno Mantra: A Folk Ritual Song for removing Influence of Evil Eye of Garhwal and Kumaun
The following Mantra is common for removing Influence of Evil Eye in Garhwal and Kumaun. Mantrik performs the ritual as is done in Maharashtra. The Mantrik reads ritual and does mix ash making the ash as holy ash.
There is Islamic influence on this mantra. Therefore, the mantra is new or three hundred old or so.
कुमाऊं व गढ़वाल में प्रचलित दाग उतारने का मंत्र /नजर उतारने का मंत्र
Daag Utarno Mantra: A Folk Ritual Song for removing Influence of Evil Eye of Garhwal and Kumaun

ओउम नमो गुरु जी को आदेस .
हो वीर चक्र धारिणी असमानीय पठान आयो मैद्दा लोदा पठान को नाली
खाप्राचारी को बेटा लद्दाक दलैला पठान अमर पचि म्स्लानी फकरी खुले में पड़ता है
संगी नाम भजता है , पूजा अपनी लेता है ,
सरे जादू मंगता है , चौकी अपनी रखता है,
सुमरन सेज वे कु लगाना पड़ता है, निगुरु पन्थ्य को मार,
लेटा दि मसाणि को मार,
गुजरनि तुरखाणि को मार,
मुसलमानी उढत कौ मार,
सेरजादू को मार,
मुसलमानी की चौट को मार,
मारी बदकरनी लाई तो , स्वा शेर को तु सो नी पायी
मुर्गा की बली नी पायी ,
दम को दरिया को वाच बासो नी पायी , फॉर मंत्र जाग मंत्र जंत्र इश्वरी वाच .

A Folk Ritual Song for removing Influence of Evil Eye popular in Maharashtra, West India
महाराष्ट्र में प्रचलित दाग उतारने का मंत्र

ओउम नमो गुरु जी को आदेस
तुझ्या नवे भूत पळे , प्रेत पळे, खबीस पळे, सब पळे अरिष्ट पळे
न पळे गुरु की गोरख नाथ की बीद माहीचले गुरु की संगत मेरी भगत चले मंत्र इश्वरा वाचा
Both the above Mantras of Garhwal-Kumaun and Maharashtra are based on Nathpanth sect. Maharishtrian Mantriks transformed various words of Braj/Rajashthani into Marathi. However, Garhwali and Kumauni Mantrik use same vocabulary of Braj/Rajashthani language Mantras

Copyright@ Bhishma Kukreti

Notes on Asian Folk Culture, Indian Folk Culture, North Indian Folk Culture, Himalayan Folk Culture, Uttarakhandi Folk Culture, Kumauni Folk Culture, Garhwali Folk Culture to be continued…

bhishma kukreti · « **Reply #914 on:** March 30, 2012, 08:13:46 PM »

********कुछ छिटगा *******

रचयिता : डॉ नरेन्द्र गौनियाल

१-****ऑफिस****

सुविधा शुल्क
च्या-पाणि
घर्या घ्यू
अखोड़ों दाणी
निथर कलम
अगने नी घस्गाणी

२-**** रोजगार योजना ****

बाटों माँ
घाटों माँ
माटु छलकाण
अपणा-परायों तै
काम लगाण
गल्दम-सल्दम
अर
जेठ जी का पौ बारह .

*****सोच *****

एक पर्यावरणविद
पर्यावरण सुरक्षा विषय पर
आयोजित सेमिनार माँ
जाणा छाया
बस का भितर बैठ्याँ
गैरी सोच माँ ड़ूब्याँ
सिगरेट पर सिगरेट पींदा
धुवां का गोल-गोल छल्ला
उड़ाना छाया

*******केर ******

राज मिस्त्रीन .
वास्तु धैरी
भुयां बीटी धुरपाल तक
एक-एक ढुन्गू चीनि
तिखंडी जिन्ग्लादार कूड़ी तैयार
घर बैसू ह्वैगे
पर अब वो
खुटी बि नी धरी सकदु
देली का भितर
घरबैसु कना बाद
रालू सिर्फ भैर
पता नी कु
मारि गे केर ...........

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