Uttarakhand > Culture of Uttarakhand - उत्तराखण्ड की संस्कृति
Tantra and Mantra of Garhwal, Tantra and Mantra of Kumaun, Tantra and Mantra of
Bhishma Kukreti:
Culture of Garhwal and Kumaun
Why Does Jhadkhandi Slap Who is Affected by Bhoot ?
भूत भगाने हेतु थप्पड़ क्यों मारा जाता है ?
(Mantra Tantra of Garhwal , Tantra Mantra of Kumaun , Tantra Mantra of Himalayas )
Bhishma Kukreti
जो गढवाल - कुमाऊं के गाँव में रहे हैं और भूत भगाने की क्रिया को जिन्होंने देखा हो या अनुभव किया हो तो उन्हेंने देखा होगा कि
झाड़खंडी भूत लगे मनुष्य को थप्पड़ मरता है या चावल के दानो का ताड़ देता है . कुछ लोग सोचते हैं कि यह अज्ञानियों का कोई खेल है
जी नही यह भुतहा गये मनुष्य को थप्पड़ मारने वाला तांत्रिक अनुष्ठान अज्ञानबस नही अपनाया गया है अपितु विज्ञानं भैरव या भैरव तंत्र के एक विशेष सिधांत को ब्यवहारिक
रूप देने हुतू अपनाया गया है Slapping a Bhoot affected person is an application of a formula /principle of Vigyan Bhairav or Bhairav Tantra
विज्ञान भैरव या भैरव तंत्र में एक सिद्धांत इस प्रकार है
यस्य कस्येंद्रियस्यापी व्याघाताच्च निरोध्त:
प्रवष्टिस्याद्व्ये शुन्य तत्रैवात्मा प्रकाशते
यदि अचानक या स्वयम शरीर के किसी अंग पर किसी वाह्य वस्तु से आघात किया जाय तो आत्म दर्शन याने भैरव प्राप्ति होती है
If any organ is obstructed by striking ( an external object) accidently or by onself, one enters in non dual state of void , and there itself the self shines forth
(Vigyan Bhairav , 89 )
सभी को अनुभव होगा कि जब कभी अपघात से (accidently ) किसी बस्तु से जोर से टकराते हैं या कोई वस्तु हमारे शरीर के किसी अंग से जोर से टकराती है तो मनुष्य ना तो भूत काल की शरम या भविष्य की कोई बात सोचता है अपितु पूर्ण वर्तमान (ना भूत ना भविष्य की सोच/विचार) में आ जाता है. पूर्ण वर्तमान क़ी स्तिथि में आने के वक्त ही मनुष्य आत्मा से आत्मसात करता है या असीम आनन्द को प्राप्त होता है
भूत लगना याने डर याने भूतकाल में जीना . जब भुतहे मनुष्य को थप्पड़ मारा जाता है तो वह वर्तमान में आ जाता है . चावल के दानो का ताड़ भी इसी सिद्धांत के अनुसार दिया जाता है
( This write up is just to analyze the Mantra and Tantra Philosophy exist in Kumaun and Garhwal. This article neither sopports nor conddemns the Mantra and Tantra )
Copyright@ Bhishma Kukreti, bckukreti@gmail.com
Bhishma Kukreti:
Comments off Shri Mayank Aswal --- mayank.aswal@gmail.com
Not trying to be personal but in spite of spreading awareness today, if you are suppliying superstitions then it is indeed a mockery of these groups, its people...
What exactly are you trying to prove here... ?? Because the way the first article was written seems you are promoting the practice and then suddenly you are trying to defend yourself.. ??
I really do not care if these were part your your ignorant culture but you do all of us a favor and keep these idiotic cultural things behind and look to the future...
I tried myself to hold form commenting but this was a BS post indeed....
Reply from Bhishma Kukreti
Dear Aswal ji
i dont mind if you attack me in person (definitely in written form )
Respected Aswal ji you questioned me what i am trying to prove.
I am not proving anything i am just showing mirror of our varied culture and trying to find the origin of this culture of mantra and tantra as i tried in past to analyze the origin of Garhwali language and analyze Garhwali literature
You commented , :" I dont care if these were part your IGNORANT CULTURE"
It is rediculous to say "YOUR CULTURE " If you are ASWAL you cant run from your old history How come a migrated or resident Garhwal can run from a proverb "अधा गढ़वाल अधा असवाल " If i explain this proverb and a Rawat says " Why is Kukreti explaining this proverb ?" I would be unable to answer because history or culture is a truth
As far as mantra are concerned they still exist Dhol Sagar damau Sagar still exist
I dont know you visit village or not and you perform Ghadela,Narsingh, nagrja, nagelu, Kantyura Pando pooja or not
If yes ! then I am analyzing those rituals as most of the Jagars related to Nathpanthi Mantra and Tantra
Maimnada, Kantyuri and other Jagars are in this category too
Many members suggested me to discuss about other subjects
When i raised burning issues those members kept quite
Mantra and tantra is part and partial of present culture and anlyzing is not wrong from any point
Kindly provide the substancial arguments that I am wrong in analyzing the same
Knowing present and past history is no wrong in any angle
Aswal ji !
Advise me the subject and it is my promise that I shall initiate debate/discussion
Bhishma Kukreti:
Culture of Kumaun and Garhwal
Chhiddarvali mantra and Chhandogey Upnishad
छिद्दरवाली मन्त्र एवम छान्दोगेय उपनिषद
(Mantra, Tantra in Garhwal, Mantra Tantra in Kumaun, Mantra Tantra in Himalaya )
Bhishma Kukreti
Dr Vishnu Datt Kukreti a profound scholar of Nathpanth in Garhwal states that among Mantra and Tantra literature of Kumaun -Garhwal , chiddarvali/Chhidrvali has specific place in Garhwali culture and literature. The Ramnathi Nathpanthi literature Chhidravali manuscript has 72 pages and deals with various subjects as , philosophy , historical aspects animals, birds, weapons, seven oceans, numbers, medical curing about Chiddar disease by various herbal plants (jadi Booti) . chidarvali also mentions about social and economic corruption and their evilsome effects
There is mention of legendary personalities as Lunachmari, Kaluva Kaudi, Ganthiya Masan, Hanmant Beer, narsing Beer , Nadbud Bhairon, mata Kalanka , Sharada mata , Kaliya Lohar, Rupi luvani, Kankal Bhairon, Asht Bhairon and Gorakhnath
in this mantra, it is said that you should find your Guru yourselves. It clearly indicates that the Nathpanth belived on Upnishad principles that you should find your own Guru and there should not be family guru but individual own guru
उदागिरी कांठ जाण, उदागिरी ते जयागीरी जाण , जीयागिरी ते सीयागिरी जाण सिआगिरी ते लंका जाण ., लंका ते वेलन्का जाण .वेलंका तीलंका जाण , तीलंका ते चौलंका जाण , चौलंका ते हसराली (गुरु प्रदेश )..
There is a stanza about philosophy in Chhidarvali which has some similarity with shlokas of Chhandogey Upnishad
जल नई , थल नई , मेर नई, मन्दिर नई , गीरी नई , कबीलास नई , धरती नई अकास, माई नई बाप, उपजे सम्बू आपे आप , पैलो भये ऊंकार , उनकर को भये निरंकार, निरंकार को भये निरंजन . निरंजन को भयो आदिनाथ ........
There is same type of description of this Bramand in Chhandogey Upnishad as:
सदेव सोम्येदम्ग्न आसीदेक्मेवाद्वीतिय्म . तद्धैक आहुर्सदेवेद्ग्र आसीदेक्मेवाद्वीतिय्म तस्मादसत सज्जायेत
In my earlier I post I showed similarities between Garhwali Mantra with Vedic Mantra and this shows the linkage between Vedas, Upnishads with Garhwali Mantra Tantra
Ref: Dr Vishnu Datt Kukreti, Nathpanth : Garhwal ke Parpeksh men
Chhandogey Upnishad 6:2,1
Copyright@ Bhishma Kukreti, bckukreti@gmail.com
Bhishma Kukreti:
Culture of Kumaun and Garhwal
Mantra for Curing Various Kinds of Fever and Mantra in Atharva Ved
गढवाल -कुमाऊँ के ज्वर मंत्र एवम अथर्व वेद में ज्वर मंत्र
(Mantra tantra in Kumaun, Tantra Mantra in Garhwal, Mantra Tantra in Himalaya )
Bhishma Kukreti
dr Pitambar datt Barthwal initiated to collect and analyze the nathpanthi Mantras from Garhwal-Kumaun . Abodh Bandhu Bahuguna , Dr Chatak , Dr Shiva Nand Nautiyal made advancement in the researhces on mantra and Tantra of Kumaun -Garhwal . However, Dr Vishnu Datt Kukreti took the reaserches exclusively and he found hundreds of Mantra' and Tantra manuscripts from various parts of Garhwal.
Dr Kukreti got two manuscripts of Ganit Prakash while he was busy in his research on Nathpanth which is very significant folk literature of hills of Himalaya
the size of Ganit Paraksh manuscript (from the collection of late Ram Krishn Kukreti, village Barsudi, Dwarikhal, Pauri Garhwal) is 21x13 centimeters and having 84 pages . the copying of manuscript from other manuscript is 1900 Ad by late tara datt Kukreti
first part is about curing various diseases 9upto 44 pages) and second part is about Numerology (from 45 to 84 page)
The manuscript starts as
लीषतो पोस्तक्म निम्नाथ के श्री उमा पारोबती महादेवी बछ श्री भगवान् जी चित्र रेखा बाछ श्री भेमाता कथी तो नारदो वाछ: इति श्रीमुनिनाथ जोझ्ण वाले के पौस्तक गणित प्रकाश काहै ......
In first part there are description of various fever, and tens of diseases , stomach aches etc and there is description of herbal treatment too
In Ganit Parakash there is mantras Nadbud or Rakhwali , In Ganit Prakash there is description of characteristics of various fevers as
पिथ जर , बिस्म पिथ जर . , कफ जर , सीट जर , शन्निपात जर,
जडो लागे देहि कामे रोग होए मुख टापि होव देहि का जमाई लागन सीर बाजि होव जांगू फट्टा पीड़ा होव फलाऊँ होव त्रिखा होव आखा तापन गीचो करणों होव .....
ॐ नमो गुरु को आदेस इस पिंड का दुःख बंध करी विमाता .... ह्न्मन्त का जाप खाली न जावे .........
Now let us read a mantr of Athrva Ved
अथर्व वेद, अध्याय एक , मंत्र २५
(ऋषि ; भ्रिग्व्गिरा , देवता यक्ष्मनशनो , छंद - त्रिष्टुप , अनुष्टुप
हे कष्टदायक ज्वर ! धर्मपालक तथा धर्मवान विद्वान् जिस अग्नि का हवन करते हैं उस अग्नि को तेरा जन्म कहा जाता है तू अपने कारण अग्नि को भली प्रकार समझ कर हमारे उष्ण जल से हमारे अंग व शरीर को छोड़ कर अग्नि के साथ बाहर हो जा
हे जीवन को दुखमय बनाने वाले ज्वर तू वाट रूप उष्णता से युक्त है ...... इसके अतिरिक्त तू पुरुष शरीर को पीतवर्ण बना देते हो. .. हमारे शरीर से बाहर आ.......
शीत को उत्पन करने वाले शीत ज्वर के लिए मेरा नमस्कार .. दुसरे दिन आने वाले ज्वर को नमस्कार .... तीसरे दिन आने वाले ज्वर को नमस्कार ......
if we analyze both the mantras we shall find that in both case there is description of characteristics of various types of FEVER and in Veda , there is no curing tactics but in Ganit Prakash, there is curing methodlogy too
Copyright@ Bhishma Kukreti , bckukreti@gmail.com
Bhishma Kukreti:
Folk (Mantra Tantra ) Literature of Garhwal -Kumaun
Similarity Between Ghunad ka Mantra and a Vedic Mantra
घुणद (दांत का दर्द ) मिटाने का मंत्र तन्त्र की वैदिक मन्त्रों में समानता
( Mantra Tantra in Garhwal, Mantra Tantra in Kumaun, Mantra Tantra in Himalaya)
Bhishma Kukreti
Obviously the source of creation of Mantra culture started from Vedic era when Vedas were created . mantra are related to get relief through psychological effects.
Mantravali is collection of miscellaneous hundreds of mantra of Garhwal -Kumaun . Many Mantras are related to curing diseases or body disorder
following is a Mantra for curing toothache
श्री गणेशाय नम : अथ घुणदा कीड़ा गाडण को मंत्र , ॐ नमो गुरु जी को आदेस , माता पिता गुरु देवता को आदेस. चल धरती को उपर आकास को आदेस चन्द्र सूर्य पौन प्राणी कु आदेस मादेव पारबती को आदेस . गुरु तो गोरखनाथ मछिन्द्र्नाथ को आदेस. झड़ कीड़ा , झड़ कीड़ा दांत का द्न्तेला विष कीड़ा झड़ नी तो महादेव पारबती का सत की दुबै . फोर्मन्त्र इश्व्रोवाच २१ बगत उड़द चौंळ मंत्री क खन्क्वाळ मारणी धडेक मा थुकाइ देणी , शुभ मंत लाग जंत्र
Now you read atranslation of Vedic Mantra of Atharv Ved
अथर्व वेद , द्वितीय अध्याय , बत्तिसंवां श्लोक
उदय होते हुए सूर्य गोंओं के शारीर में प्रविष्ट हुए कृमियों को अपनी किरणों से नष्ट करे .
चितकबरे , चार नेत्र वाले , श्वेतादी अनेक वर्ण और आकार वाले कृमियों को मैं उनकी देह सहित नष्ट करता हूँ
हे कृमियो ! अत्री कण्व, जम्द्गिन के मन्त्रों से मैं तुम्हे नष्ट करता हूँ . महर्षि अगत्स्य के पुनरउत्त्पति ण होने वाले मन्त्रं से कीड़ों को नष्ट करता हूँ
.......
हे सीन्ग्युक्त कीट ! तेरी पीडाप्रद सींग को काटता हूँ . तेरे कुशुम्भ को तोड़ता हूँ . तेरे विषयुक्त अवयव को नष्ट करता हूँ
By the above example , it may be concluded that there is certainly the legacy of Vedic philosophy and strategies for creating Mantras in Garhwal and Kumaun
Reference : Dr Vishnu datt Kukreti , Nathpanth : Garhwal ke Paripeksh me , page 186
Manuscrips available from Ram Krishn Kukreti, vill Barsudi, Pauri Garhwal, Dharma Nand Pasbola, Naini, Banghat Pauri Garhwal
Copyright @ Bhishma Kukreti, bckukreti@gmail.com
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