Author Topic: Jagar: Calling Of God - जागर: देवताओं का पवित्र आह्वान  (Read 280720 times)

Bhishma Kukreti

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Kumaoni, Garhwali Folklores about Anchheri /Matri (Fairies)

Folklore, Folk Legends, Folk Myths of Kumaon-Garhwal, Uttarkahnd-6
Religious, Spiritual and Mythological Folklores of Garhwal, Kumaon, Uttarakhand – 6 

                                        Bhishma Kukreti
 Believing on fairies is common belief in all regions. For example, in Irish folk literature there is mention of that fairies were both feared and respected. The si or Irish fairies were is invisible for mortals; fairies lived in chariot and were involved in human activities. Many calamities were believed due to curses of fairies. The Irish folk literature mentions that there was tension between fairies and mortals. The boys used to dress females dress for protecting them from fairies as it was believed that fairies would choose boys before girls.

            Kumaoni - Garhwali Folklores related to fairies
  There are regional folk songs related to fairies in Garhwal and Kumaon. Anchheri or Matar are fairies of Garhwal and Kumaon.
 The followings four fairy folk songs will tell the readers the importance of Fairies in the region’s beliefs.
कुमाऊं और गढ़वाल की लोक गाथाएँ -6

        अंछेरी गाथा गीत

(सन्दर्भ :डा कृष्णा नन्द जोशी, कुमाऊं का लोक साहित्य , पृष्ठ 66-67)

बैणा उदासि नै रयै ह , बैणु ओसेह सागर ह
हियै की हिमाल ह, बैणा गैलो पाताल ह
न्यूंति कै बोल्यूंला त्वीकै , बैणा पुजि कै पठूंलो ह
तुकणि देऊलों बैणा तुल्या भनार ह
तला को चोख्यूंण ह , जिबाड़ को लूण ह
तुकैणी देऊंलो बैणा , पूसा का ऐत्वार ह
सौणा का सोमबार ह , असोजै सिरौइ ह
कातिकै च्यूड़ा ह , भदों म्हैणै ऋतू ह
तू उदास नि हयै बैणा , हिमाचलै मांझ हो 
तुमारै हिमाल हो , मांसि फूल फुलिया छ
तुम्हारे हिंवाल हो लुड़छुडै बयाल हो
तुमारै मुलक हो चुड़चुड़िया घाम ह
तुमी पुतल्यों को बैणा छ्मराट पड़ी रौ हो
त्वे मैता बोलूंलो , दगडै खेलूँलो
उदासी नै होयै , निरमातौं की चेली
बिन भायों की बैणा उदासी नै होए
घर में बैणोला उदासी नै हयै     

Ranso Mantra (Anchheri Puja mantra): A Garhwali Folk Rite/Folk Ritual for Worshipping Fairies

It is believed in Garhwali and Kumauni culture that Fairy may also harm. Therefore, there are many Fairy worshiping folk rites or folk rituals for satisfying Fairies in Garhwali and Kumauni cultures. The following folk rite/folk ritual is also popular in Garhwali culture. The folk rite or folk ritual is definitely created by a Garhwali folk poet as the folk rite/folk ritual is mixture of Garhwali, Braj and Awadhi languages. The folk rite/folk ritual for worshipping fairies describes many castes and many places of Garhwal. The folk rite/folk ritual about worshiping fairies is in rhyme format and having And Upma alankar (repeated words and comparison figure of speech). The mantra or folk rite/folk ritual is definitely new as the words Pauri and Achar suggest that the folk rite is created after British came to Garhwal.
 
                 रान्सो (अन्छेरी पूजन) मन्त्र
Ranso Mantra (Anchheri Puja mantra): A Garhwali Folk Rite/Folk Ritual for Worshipping Fairies
 
 
        श्री गणेशाय नम: , ओउम नमो गुरु को आदेश:, पाये भरी पोतली भरी, जग भरी, जंगेली भरी,कौजु की धियाणि, थर थर कांपे, जाय जाय देवी तुमको नमस्कार, अचल दस देवराड़ी, दस रंगी बीस भुजा, जाय जाय देवी भगवती, जसदेई, जसवंती, नागलोक, सागलोक, उंचा गढ़ लंका, जलमण भयो, श्रावण माकौ भ्या टंकार, माहामारी, माग्तानी भरे, इस पिण्डा की रक्षा करदी जाई:माता कालिनका तुमकू जै जैकार, बावन मृगवाले:चार्सम करये: तन्हां को गौरी देवी करै विचार, उत्रागढ़ लंका पार: ते लंका पार: ते
    वै लंका गयी, ते लंका ते चढ़ी, ते लंका ते उतरी गै , देवी अकरी गै पार, तब पैडूळ पड़ी, कौन गडी कौन मड़ी , इश्वारण गड़ी , पारवती ने मड़ी, तहां मूक क मन का न भया, छयासी छिद्र भया, बयासी बयाली भई, नौ सेनानी ऐना, उंचाई बाल, निस्सा पातळ, संकचूड: ब्रह्म्खत्री: सियालो ग्वालो, खबर-थबर, तु वकीयाली, धर्मगण लीणों औतार, देवतों, नौ सेनानी ऐना, चलण लागी, कंसासुरी बाजा बजण लागो, सीयुं परिवार वासुकी नाचण लागो: आंख्युं अन्कारो मरिगो;, कंदुड़ परी भारिगो पिट्ठी, पीठी का शाल भयो, पीठी को पखालो भयो:, बारा सांई छना , ले छना माता रे आछरी विचालदी छना, रमोले, खपोले, (कफोले) , घुरदौड़े, कण्डा ने छ्या, बंगाने बर्त्वाल्यो छयो:, खुड्या चौवान छया, पवाने पोखरियाल छया, रिंग्वाडा बुटोल्या छया, बागुड्या चौड़यालु के धीएणी छई, रौथाणे नौ को धियाणे छया, तडयाल्या उम्राऊ के धिये छया, कुमाऊं की कुमैणी छया, ढौंड की धौंडीयाली छया, बाटल्या साबल्या छया, जोनल की विश्वर्ग्या जुपल्या छई,सीर्नग्र्या नैथाणी छया, जसयाणो उन्याला छया, बुधराया कुकरेणी छ्या, सिरतोल्या गैरोल्या छया, खुगस्यालेया खड़योल्या छया, बारा जाती छतीस पौन की अन्छेरी छयी, अठारह वर्ण देवियों; राजा मनुसाई की सार्दुला , तलबी की भित्रा रैंदी छया, कमलौ का बीच : बदाक्युं का मोरा, व सीपड़यूँ का बीच, वाखी भयो औतार:देवियों , पैल औतार देवियों हरि हरद्वार, दुजो औतार बदरी का बार;, तीजो औतार तिरजुगी नारायण, चुथा औतार चौखम्बा बदरी, पांचो औतार पंचकेदार भयो, छठो औतार देवियों: छ्टासी भैरव भयो, सातों औतार देवियों: सतनात का घर, आठों औतार देवियों अष्टभुजा देवी क घर, नौंऊं औतार नौकुली नागों का घर, दासों औतार देवियों: दसुअग्री रावण का घर.
        मांग भोरी जा बैणी, मुंडले क्न्गेला: स्योंद लगी डोल्या वैरायों धौलि सी फाट, भेंटुले बौन्दिल्या बजी सी पात:छडयाली सिंदूर दिऊलो, गाजल दिउलो, सिरकी बिंदी दिउलो, नाक की बुलाक दिउलो, अणोट की बिछुआ दिउलो, टाटू की सोन माला दिउलो, पेरू जामा घुंघुरू दिउलो, बाजूबंद चूड़ी दिउलो, आरसी मुंदड़ी दिउलो, डब्बे की सिंदूर दिउलो, श्रीफल की चूड़ी दिउलो, सिर की च्यूंट दिउलो, सान्कुरी दिउलो, मखमल की आंगी (अन्गुड़ी ) दिउली, लोसदी (घिसटती) घाघरू दिउलो, कुम्मयाँ साज का
agar of Anchheriyan / Matariyan
               अन्छेरी या मतारियों के  जागर : अतृप्त अप्सराओं  की आत्मा शांति हेतु  जागर
           (Spiritual Folk Literature of Kumaon, Garhwal and Himalayas)
                         
    (Manuscript by Patiram Nautiyal, Village Sald, Badahat, Uttarkashi, Edited by Dr Shiva Nand Nautiyal)


   Anchheri or Matar means Fairy /Pari. Their place is supposed to be Khaint danda and where Anchheri or Matar are there there should be lake, flower beds too. These Anchheri or Matar are the souls of female child who died in early age (Matar ) or died before marriage (Anchheri) . Many dead female souls become Anchheri because they were taken by deities forcibly.
  The story is told in a Detective story style that first the result is cleared to audience and then the story goes back in chronological path. I salute those folk creators who might be not educated but they were well knowledgeable about creating interest in story. There we may also find various Alankar (figures of Speeches) for creating melodies such as Anupras alankar Upama Alankar (repetition of words, comparison, and simile)
    The poetic story creator was also well versed with geography and knowing the psychology of females .What a marvelous piece of poetry ...Splendid!!!!!!!!!!!
    The following Jagar has a story of seven Rawat sisters of Rautgaon . huniya deity took them forcibly to Khaint hill and after their death they all became Anchheri (Pari, Fairy)
             तुम रैंदा ल़े तै दागुडिया गाँव , दिसई  दागुडियो
              तुम होली रौतों की बियाण , दिसई  दागुडियो
               चला बैणी मारछा  काटण दिसई  दागुडियो
               चला बैणी मारछा कूटण दिसई  दागुडियो
              चला बैणी द्यू ह्वेगे उराड़ो,  दिसई  दागुडियो
             तख़ ऐगे हुणिया को रथ दिसई  दागुडियो
             तुम पडीग्याँ हुणिया  का रथ दिसई  दागुडियो
             सात बैणि एक छ भाई भड़ दिसई  दागुडियो
            चला बैणी बाटा का उडयारो दिसई  दागुडियो
            बाटा  का उड्यारी टपकण्या पाणी  दिसई  दागुडियो
             चला दागुडि बुरांसी का द्यूळ दिसई  दागुडियो
            तुम ह्वेगी पर्दा का धनी दिसई  दागुडियो
            चला बैणी सैणि खरसाली दिसई  दागुडियो
            कमर बांदी ऐड़ू की पुंगडि दिसई  दागुडियो
            चला बैणी तै उन्द गंगाड  दिसई  दागुडियो
           तख़ हूंद  जीरी बासमती  दिसई  दागुडियो
            चला बैणी सैणि बड़ागडी दिसई  दागुडियो
             तख दीन्दा मऊ का बुखाणा दिसई  दागुडियो
              तख़ देंदा डब्लू का गौणु दिसई  दागुडियो
              तख़ देंदा पगड़ी का खाजा दिसई  दागुडियो
              तख़ देंदा छुणक्याळी दाथुड़ी दिसई  दागुडियो
             चला बैणि तै पावा वारसू   दिसई  दागुडियो
             चला बैणी उच्चा रैथल दिसई  दागुडियो
              तख़ देंदा पोस्तु का छुम्मा दिसई  दागुडियो
              चला बैणी तै दागुडू गाँव दिसई  दागुडियो
               चला बैणी घर कै जौंला दिसई  दागुडियो
               तुम ह्वेग्याँ डांड़यूँ  का आंछरी  दिसई  दागुडियो
  Now ,at the time of Ghadela, the jagari offers many materials appropriate for a female young lady that Anchheri /Matari or fairy leaves the Pashwa
                         सुवा पंखो त्वेकू मी साड़ी द्युलू     
                          त्वे सणि    लाड़ी मै गैणा द्यूंल़ू
                          नारंगी मै त्वेकू चोली द्युलू
                         सतरंगी त्योकू मि दुशाला द्योलू
                          सतनाजा त्योकू मि डीजी द्योलू
                           औंल़ा सरीको त्वे डोला द्योलू
                            सांकरी त्वेकू मि समूण  द्योलू
                            झिलमिल आइना त्वे कांगी द्योलू
                            न्यूती की लाडली त्योकू बुलौलू
                           पूजिक त्वे साड़ी घर पठौल़ू
 

Curtsey and references:
Dr. Krishna Nand Joshi, Kumaon ka Lok Sahity
 Dr Trilochan Pandey, Kumaoni Bhasha aur Uska Sahity
Dr Siva Nand Nautiyal, Garhwal ke Lok Nrityageet 
Dr Govind Chatak, Garhwali Lokgathayen
Dr. Govind Chatak, Kumaoni Lokgathayen
Dr Urbi Datt Upadhyaya, Kumaon ki Lokgathaon ka Sahityik Adhyan
Dr. Prayag Joshi, Kumaon Garhwal ki Lokgathaon ka Vivechnatmak Adhyayan
Dr Dinesh Chandra Baluni, Uttarakhand ki Lokgathayen
Dr Jagdish (Jaggu) Naudiyal, Uttarakhand ki Sanskritik Dharohar, (Ravain) 
Abodh Bandhu Bahuguna, Dhunyal
Shambhu Prasad Bahuguna, Virat Hriday

Copyright (Interpretation) @ Bhishma Kukreti, 19/4/2013
Folklore, Folk Legends, Folk Myths of Kumaun-Garhwal, Uttarakhand- to be continued…7
Religious, Spiritual, Mythological Folklores of Garhwal, Kumaon, Uttarakhand to be continued… 7 


Bhishma Kukreti

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             Different Kumaoni and Garhwali Versions of Ramola Gatha Folklore -1
Folklore, Folk Legends, Folk Myths of Kumaon-Garhwal, Uttarkahnd-8
Religious, Spiritual and Mythological Folklores of Garhwal, Kumaon, Uttarakhand – 8 
[Notes on Seem-Mukheem (Ramola Gatha) folklore of Garhwal; Seem-Mukheem  (Ramola Gatha) folklore of Uttarkashi Garhwal; Seem-Mukheem  (Ramola Gatha) folklore of Tihri Garhwal; Seem-Mukheem  (Ramola Gatha) folklore of Chamoli Garhwal; Seem-Mukheem  (Ramola Gatha) folklore of Rudraprayag Garhwal; Seem-Mukheem  (Ramola Gatha) folklore of Pauri Garhwal; Seem-Mukheem  (Ramola Gatha) folklore of Dehradun Garhwal; Seem-Mukheem  (Ramola Gatha) folklore of Hardwar Garhwal; Seem-Mukheem  (Ramola Gatha) folklore of Pithauragarh Kumaon ; Seem-Mukheem  (Ramola Gatha) folklore of Kumaon ; Seem-Mukheem  (Ramola Gatha) folklore of Bageshwar Kumaon ; Seem-Mukheem  (Ramola Gatha) folklore of  Champawat Kumaon ; Seem-Mukheem  (Ramola Gatha) folklore of Almora Kumaon ; Seem-Mukheem  (Ramola Gatha) folklore of Nainital Kumaon ; Seem-Mukheem  (Ramola Gatha) folklore of Udham  Singh Nagar Kumaon ]
                                        Bhishma Kukreti
   

There are two versions of Ramola Gatha in Garhwali and Kumaon versions.
                                      Garhwali Version of Ramola Gatha
    When Krishna felt aversion from Dwarika he wanted to make his new residence in Ramolihat (Tihri Garhwal). Lord Krishna saw the natural beauty of Ramolihat in his dreams and was hooked to it.
 Gangu ramola was the chief of Ramoligarh. His wife was Mainavati who had two sons –Siduva and Biduva.  Siduva and Biduva were mild and very amicable in nature while their father Gangu Ramola was cruel and businessman like.
Lord Krishna told to Gangu Ramola his wish to reside in Ramolihat. Gangu ramola put the condiation that when Krishna would kill the Rakshsani of Ramolighat Krishna could live in Ramoligarh. Krishna killed the Rakshsani . Gangu Ramola pleasingly allowed Krishna to live in Ramoligaht. Krishna started living in Seem-Mukheem.


** Read Kumaoni Version of Ramola Gatha in Religious, Spiritual and Mythological Folklores of Garhwal, Kumaon, Uttarakhand – part 9 

Curtsey and references:
Dr. Krishna Nand Joshi, Kumaon ka Lok Sahity
 Dr Trilochan Pandey, Kumaoni Bhasha aur Uska Sahity
Dr Siva Nand Nautiyal, Garhwal ke Lok Nrityageet 
Dr Govind Chatak, Garhwali Lokgathayen
Dr. Govind Chatak, Kumaoni Lokgathayen
Dr Urbi Datt Upadhyaya, Kumaon ki Lokgathaon ka Sahityik Adhyan
Dr. Prayag Joshi, Kumaon Garhwal ki Lokgathaon ka Vivechnatmak Adhyayan
Dr Dinesh Chandra Baluni, Uttarakhand ki Lokgathayen
Dr Jagdish (Jaggu) Naudiyal, Uttarakhand ki Sanskritik Dharohar, (Ravain) 
Abodh Bandhu Bahuguna, Dhunyal
Shambhu Prasad Bahuguna, Virat Hriday

Copyright (Interpretation) @ Bhishma Kukreti, 21/4/2013
Folklore, Folk Legends, Folk Myths of Kumaun-Garhwal, Uttarakhand- to be continued…9
Religious, Spiritual, Mythological Folklores of Garhwal, Kumaon, Uttarakhand to be continued… 9 
Notes on Seem-Mukheem (Ramola Gatha) folklore of Garhwal; Seem-Mukheem  (Ramola Gatha) folklore of Uttarkashi Garhwal; Seem-Mukheem  (Ramola Gatha) folklore of Tihri Garhwal; Seem-Mukheem  (Ramola Gatha) folklore of Chamoli Garhwal; Seem-Mukheem  (Ramola Gatha) folklore of Rudraprayag Garhwal; Seem-Mukheem  (Ramola Gatha) folklore of Pauri Garhwal; Seem-Mukheem  (Ramola Gatha) folklore of Dehradun Garhwal; Seem-Mukheem  (Ramola Gatha) folklore of Hardwar Garhwal; Seem-Mukheem  (Ramola Gatha) folklore of Pithauragarh Kumaon ; Seem-Mukheem  (Ramola Gatha) folklore of Kumaon ; Seem-Mukheem  (Ramola Gatha) folklore of Bageshwar Kumaon ; Seem-Mukheem  (Ramola Gatha) folklore of  Champawat Kumaon ; Seem-Mukheem  (Ramola Gatha) folklore of Almora Kumaon ; Seem-Mukheem  (Ramola Gatha) folklore of Nainital Kumaon ; Seem-Mukheem  (Ramola Gatha) folklore of Udham  Singh Nagar Kumaon to be continued…

Bhishma Kukreti

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Different Kumaoni and Garhwali Versions of Ramola Gatha Folklore -2

Folklore, Folk Legends, Folk Myths of Kumaon-Garhwal, Uttarkahnd-9
Religious, Spiritual and Mythological Folklores of Garhwal, Kumaon, Uttarakhand – 9 
[Notes on Seem-Mukheem (Ramola Gatha) folklore of Garhwal; Seem-Mukheem  (Ramola Gatha) folklore of Uttarkashi Garhwal; Seem-Mukheem  (Ramola Gatha) folklore of Tihri Garhwal; Seem-Mukheem  (Ramola Gatha) folklore of Chamoli Garhwal; Seem-Mukheem  (Ramola Gatha) folklore of Rudraprayag Garhwal; Seem-Mukheem  (Ramola Gatha) folklore of Pauri Garhwal; Seem-Mukheem  (Ramola Gatha) folklore of Dehradun Garhwal; Seem-Mukheem  (Ramola Gatha) folklore of Hardwar Garhwal; Seem-Mukheem  (Ramola Gatha) folklore of Pithauragarh Kumaon ; Seem-Mukheem  (Ramola Gatha) folklore of Kumaon ; Seem-Mukheem  (Ramola Gatha) folklore of Bageshwar Kumaon ; Seem-Mukheem  (Ramola Gatha) folklore of  Champawat Kumaon ; Seem-Mukheem  (Ramola Gatha) folklore of Almora Kumaon ; Seem-Mukheem  (Ramola Gatha) folklore of Nainital Kumaon ; Seem-Mukheem  (Ramola Gatha) folklore of Udham  Singh Nagar Kumaon ]

                                        Bhishma Kukreti

 There are two versions for Ramola folklore in Uttarakhand. This writer already narrated the Garhwali version of Ramola folklore in last part of Folklore of Uttarakhand. 
              Kumaoni Version of Ramola Gatha folklore
The Kumaoni version of Ramola Gatha folklore is slightly different than Garhwali version as the following few lines show the difference

         कुमाऊं और गढ़वाल की लोक गाथाएँ -9
                                      कुमाऊं में रमोला गाथा

(सन्दर्भ: डा प्रयाग जोशी , कुमाउनी लोक गाथाएँ )

बूढ़ गंगू रमोला बैठ्यो उच्ची सिंघासन
कौ भाया जोलिया, तुनि कथ बटि आया ?
कृष्ण ज्यू का जोलिया  ले परमाणु दियो
पैलि की पंगत होली आदिल कुशलि
दूसरी पंगति प्रभु इसी लेखि राखी
मेरो मन लागी गयो रंगीली रमोली
ढाई गज जमीन राजा में कोण दी हाले
परमाण पढ़न राजा गुस्सा भरी आयो
आज मांग छ ढाई गज , भल बाकी मांगलो 
   Once, lord Krishna saw Ramoligarh in dreams, he sent letter with his ambassador. Krishna explained that he is attracted to Ramoli Garh and he requires two yards land in Ramoligarh. Gangu Ramola became furious by reading the message. And said,” today, Krishna is demanding two yard land in Ramoligarh , tomorrow he will ask the whole land.”  Gangu Ramola said to messenger,” I am pardoning today. However you tell next time, I shall behead you and will offer your head to Badrinath Ji.” The messenger returned to Dwarka.
 Later on Krishna came to Ramoligarh in the dress of an old Brahmin. He requested two and half yard land from Gangu Ramola for building a small hut. Gangu became angry and took out the sword.
Krishna transformed into a bee and flew to Gangu’s inner palace. When Gangu returned to his inner palace he was shocked to find his empty grain stores, wreathless godowns.
  The twenty dozens of goat of Gangu were gone to grassland. Krishna played the flute and Chausinga goat the sign of wealth of Gangu came after Krishna to Dwarka and Gangu lost all his wealth.
 Gangu with his two wives Ijula and Bijula started living on root bulbs and leaves. Later on, Ramola went towards Tibet for begging. After roaming in all directions, Gangu reached to Dwarka. He played Damru. Rukmani the wife of Krishna offered Ramola the best food. However, due to curse of Krishna the rice balls changed into insects and curry into blood. Gangu thought of some curses. Rukmani advised gangu to visit to Krishna for pardon.
 Younger wife of Gangu Bijula asked pardon from Krishna. She told to Krishna,” o Lord! Ramoligarh is empty and my husband is also wealth less and fames less.’ Ramola also asked pardon and Krishna pardoned Ramola.
 Krishna offered Kauni a cereal to Bijula and after taking Kauni she became pregnant. She was shocked.
The elder queen Ijula complained about ten month pregnancy of bijula to Gangu. Gangu asked Bijula to meet him at breakfast.
Listening, the order of her husband she started weeping. She decided to do suicide. Howver, she delivered two child boys.
 The children advised Bijuli to cover them by leaves and to offer breakfast to father. They advised their mother not to disclose the secret till twelve years.
 Guru Nilpal took the children and concluded naming ceremony for both the children and named them Sidua and Bidua. Both the boys became experts of twelve Shashtras and Boksadi mantra.
 At the time of Uttarayan, Sidua and Bidua decided to meet their mother.
When Nilpal was gone to bathing and both the children ran away to their mother.
Both the children came to court of Gangu and called Gangu as jaidyol Pitaji’. Gangu asked them to be in limit as he did not have any son.
Gangu asked his both the wives about sons. The elder wife Ijula told that they are her sons.  Bijula also told that they are her sons. Gangu ordered to tie the weight of seven shallow pans and seven tava on the chest of both the wives. He said that the milk will come out from the real mother chest.
Milk started flowing from the chest of Bijuli.
Gangu salted both the boys. In later stage, Sidua and Bidua became famous price of Ramolagarhi
Curtsey and references:
Dr. Krishna Nand Joshi, Kumaon ka Lok Sahity
 Dr Trilochan Pandey, Kumaoni Bhasha aur Uska Sahity
Dr Siva Nand Nautiyal, Garhwal ke Lok Nrityageet 
Dr Govind Chatak, Garhwali Lokgathayen
Dr. Govind Chatak, Kumaoni Lokgathayen
Dr Urbi Datt Upadhyaya, Kumaon ki Lokgathaon ka Sahityik Adhyan
Dr. Prayag Joshi, Kumaon Garhwal ki Lokgathaon ka Vivechnatmak Adhyayan
Dr Dinesh Chandra Baluni, Uttarakhand ki Lokgathayen
Dr Jagdish (Jaggu) Naudiyal, Uttarakhand ki Sanskritik Dharohar, (Ravain) 
Abodh Bandhu Bahuguna, Dhunyal
Shambhu Prasad Bahuguna, Virat Hriday

Copyright (Interpretation) @ Bhishma Kukreti, 21/4/2013
Folklore, Folk Legends, Folk Myths of Kumaun-Garhwal, Uttarakhand- to be continued…10
Religious, Spiritual, Mythological Folklores of Garhwal, Kumaon, Uttarakhand to be continued… 10 


Bhishma Kukreti

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Siduva-Biduva Gatha:  Garhwali, Kumaoni Folklore of Seem-Mukheem
Folklore, Folk Legends, Folk Myths of Kumaon-Garhwal, Uttarkahnd-10
Religious, Spiritual and Mythological Folklores of Garhwal, Kumaon, Uttarakhand – 10 
                                         Bhishma Kukreti
  Siduva –Biduva  gatha is part of Ramola gatha. The folk stories tell that Brahmkunvar was one o f sons of Devki. Kansh killed Brahmkunvar as soon as he took birth from Devki. Siduva and Biduva were his maternal uncle. The Uttarakhandi folklore appreciates the bravery and Bugsa vidya expertise of Siduva and Biduva. Siduva saved Brahmkunvar when Krishna sent Brahmkunvar to Naglok. The initiating chants of Siduva and Biduva are
कुमाऊं और गढ़वाल की लोक गाथाएँ -10
  गढ़वाल  कुमाऊं में सिदुवा  और विदुवा  (रमोला )गाथा
(सन्दर्भ :मूल -डा गोविन्द चातक , कुमाउंनी लोक गाथाएँ )

ए दीनानाथ प्रभु गरीब का मै बाप
प्रभु सभा बैठी रया यदुवंसी सभा
प्रभु सभा बैठी रया कृष्णज्यू की सभा
शिबौ रमोली का गढ़ सभा बैठि रया
जेठो भै सिदुवा , निकांसो बिदुवा
भगवान रामोलों को बाबु बूड गंगू रमोला
 One day, Siduva informed that four months rainy season is over and Ashwin month has arrived. He told that the shepherd took their goats, bulls and caws from Goth to their villages and their animals are still in Goth. Siduva suggested Biduva to take domestic animals of Goth to Pyunli Bhabhar. Biduva suggested to take help of astrologer for taking new journey for animals.  There was no auspicious date that Siduva and Bidua could take new journey of animals to Bhabhar. The astrologer also informed about Sadhe Sati Yog on both the brothers.
 The brave Ramola came to his Ramoligarh. He was unhappy. His queen asked about his uneasiness.  Brave Ramola told that due to non availability of auspicious date he is unable to visit Pyunli Bhabhar. The queen Bijumati also suggested not visiting Pyunli Bhabhar.
 The brave Ramola did not listen. He took his animals and took them towards Pyunli Bhabhar. Both brothers were in dress. They kept an axe of Twenty two kilos. Understanding the inauspicious time, the queesn also went with the. Siduva Ramola was leading the herds of goat and sheep and Biduva was in last to take care of animals. They were also having twelve pair of dogs. Queesn Bijumati was taking the prince Baleshwar with her. They reached to Vijan forest. All were sleeping including the queen Bijumati and child Baleshwar. In night, the Ramola brothers left sleeping Bijumati and Baleshwar in Viju forestand started to go towards Bhabhar.
In morning, queen Bijumati saw that Siduva and Biduva left her and Baleshwar. She came back to Ramoligarh.
    Siduva and Biduva reached to Ghanguli cave and they rested into the cave. Biduva went in search of water but did not return till evening due to loss of path. Siduva became worried for Biduva. Siduva left the herd under the supervision of dogs and went for searching Biduva.
  When Siduva reached to Kanyali Patal he started playing flute. Due to flute music both the brothers met. Both the brothers came to their animal herd. 
 In later stage, Dwarikanath thought to diminish the proud of Ramolas. Krishna ordered his aid Kalu Bajir to win over Ramoligarh, Ramolas, and Bijumati. Ramolas were cursed for Sadhe sati and pride.
Kaluwa’s army reached to Ramoligarh.  Bijumati started weeping and started saying abd words for Siduva and Biduva. The eighty years old king Gangu Ramola told her that he will fight with Kaluwa.
 Gangu went with Cloud vessels and he threw Cloud on Kaluva. Kalu bajir saw that his army is dead and blood is flowing there. Kalu saw that Gangu was hiding behind Kharsu tree. Kalu killed Gangu with sword.
 Child Baleshwar sensed that his grandfather was dead. He asked his mother for fighting with Kaluva bajir. Baleshwar advised his mother to hide under groove. Baleshwar kept Dharmshila, Pyunlas box, twelve Vidyayen on the groove for protection.
  Baleshwar started fighting with the army of Kaluva. Baleshwar used Cloud weapon. However, Baleshwar was alone.  Shankar an aid of Klau killed Baleshwar with big knife.
Baleshwar became Kafuva bird. Baleshwar as Kafuva bird went to Bhabhar and met Siduva and Biduva. Baleshwar informed about battle with kalu Bajir.
Siduva changed his dress and became Hudkya and came to Ramoligarh. With the help of twelve Shashtra-Vidya, Dharmshila, bokasd Vidya , Siduva generated fifty two hundred brave soldiers and  fought with Kalu Bajir.
 In folklore, Siduva is seen as friend of lord Krishna. In one of folklore, both Krishna and Siduva put Ghadyal in Anchhiyari region. Siduva played Damaru and Thali and Krishna danced.
Curtsey and references:
Dr. Krishna Nand Joshi, Kumaon ka Lok Sahity
 Dr Trilochan Pandey, Kumaoni Bhasha aur Uska Sahity
Dr Siva Nand Nautiyal, Garhwal ke Lok Nrityageet 
Dr Govind Chatak, Garhwali Lokgathayen
Dr. Govind Chatak, Kumaoni Lokgathayen
Dr Urbi Datt Upadhyaya, Kumaon ki Lokgathaon ka Sahityik Adhyan
Dr. Prayag Joshi, Kumaon Garhwal ki Lokgathaon ka Vivechnatmak Adhyayan
Dr Dinesh Chandra Baluni, Uttarakhand ki Lokgathayen
Dr Jagdish (Jaggu) Naudiyal, Uttarakhand ki Sanskritik Dharohar, (Ravain) 
Abodh Bandhu Bahuguna, Dhunyal
Shambhu Prasad Bahuguna, Virat Hriday

Copyright (Interpretation) @ Bhishma Kukreti, 24/4/2013

Bhishma Kukreti

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Dev Mangal Gatha: Folklore of Budha Kedar (Garhwal, Kumaon)
Folklore, Folk Legends, Folk Myths of Kumaon-Garhwal, Uttarkahnd-11
Religious, Spiritual and Mythological Folklore of Garhwal, Kumaon, Uttarakhand – 11 
                                         Bhishma Kukreti
 The Jagar (an all night vigil for worshipping a divine being) of Dev Mangla (Devmngal) is a famous Jagar of Budha Kedar region (confluence of Balganga and Dharamganga rivers in Tihri Garhwal). The Dev Mangal Jagar is about the tale of a prince who became the victim of conspiracy from his own brothers.
Some stanzas of Dev Mangal Jagar are as under
कुमाऊं और गढ़वाल की लोक गाथाएँ -11
 
देवमंगाल गाथा (बुढ़ो  केदार की लोकगाथा )
(सन्दर्भ : डा कृष्णा नन्द जोशी (रुपहले शिखरों के सुनहरे स्वर),  एवं -कुसुम बुधवार , व्हेर गॉड्स  ड्वेल )

साया सुरी  मायापुरी जमोनौ भयौ
कौदिया ईसर को पुत्र भयौ
मैणा माई माता भयौ
तीन भयाला जनम्या
अगला आगलो देव मंगल बिध्वु जन्मो
पूरब राज्य लियो
सात बैणी देवी जनम्यौ
ढोगी पाठ लियो
बागासेरी भौज्यु
देव्म्न्गाल देवरा
राती अधा रात में देवरया भौज्या बैछ
उमीधर राणी लै देवरया भौज्या दिखायौ
उमौंध राणी लै उदैण थें घात करयो
उदैण दिवता तै रेस आई गयो
भोळ विवाय गेछ, तीन भयाला ब्यूँजी गया
उदैण मुदैण सभा बैठा
देव मंगला खेल माल लाग्यौ
मुदैण  देवा बोली गयो
सतुर को छोरो कसिक मारुंलो
भयालो मारोख गोत्र हत्या लागलो
बागसरी मारुंलौ तिरया हत्या लागली
                 The queen Maina had three sons and seven daughters. Dev Mangla was youngest one among all. Udain and Mudain were elder brothers of Dev Mangla. Udain became highly envious by feeling the affection of his wife Bageshwari for Dev Mangal. Udain became enemy of his wife Bageshwari.  Udain started thinking to kill both of them. However, Udain was in dual minds. Udain was afraid of woman killing sin (stree hatya Pap) for killing his wife and Gotr hatya sin by killing his own brother.

                 Therefore, both the elder brothers made strategies to kill Dev Mangal. Both told to Dev Mangal,” Let us visit Mal (Bhabhar) for collecting state taxes.”  Both the elder brothers were sure that Dev Mangal would be lost in dense Bhabhar forest and wild animals would kill him. They were in centre of dense forest. Dev Mangal was going for morning ablutions. He asked his brothers to put fresh green leaves on the path that he was not lost in the forest and he would not take long. The culprit brothers Udain and Mudain placed fresh leaves on the path that went to deeper and wilder forest and they took other rout.
 Dev Mangala reached safely Bhabhar with that path. Dev Mangala collected tax for twelve years.  His elder brothers also returned their place without collecting any tax. Dev Mangla bought precious materials for his sister in law (Bageshwari). Seeing precious materials from Dev Mangal, both the brother became more spiteful or resentful.
     In rainy season of Bhadaun three brothers went for hunting musk deer. They reached to Gori Ganga river bank. The river was full of water and its flow was very fearful. It was just to hug death by crossing Ggori Ganga at this period.
       Sarcastically, both the elder brothers told to Dev Mangal that he can cross them the Gori Ganga River. Dev Mangal worshipped the goddess Ganga and Gori Ganga became water less. All three brothers crossed the river.  To protect his elder brothers from cold, Dev Mangla prayed God and arranged stone as leaves.
 One day, due to tiredness, Dev Mangal was in sound sleep. Udain and Mudain called him repeatedly but Dev Mangal did not awake. They thought he was dead and became happy. However, Dev Mangal awoke later on.
  Finally, the elder brothers put a seed into water jug that was called sinful seed. By taking such water, the person was used to be out casted. Dev Mangal took that water and his elder brothers asked him to be out casted. Both the brothers left him in deep forest and ran away. Frustratingly, Dev Mangal cursed them and Udain- Mudain became stones.
 When Dev Mangal forwarded his journey, he met with oppressing seven brothers Chyarmi and their fourteen servants.  Dev Mangal went to the court priest of Chyarmiyon at Jagannath temple. Dev took sansyi dress from priest. Chyarmi saw the sanaysi and said, “Namo Narayan”. Jogi or sanyasi cursed them. Dev Mangal in the dress of Sanyasi killed each cruel Chyarmi and freed the subject from cruel rule of Charmi.
 Dev Mangal took Sanyas and made the priest of Jangannath temple first disciple. In later stage, Dev Mangal got the status of deity in Najarkot (Budha Kedar). All Uttarakhandis worship Dev Mangal and perform Ghadela and sing the Jagar of Dev Mangal. 
Curtsey and references:
Dr. Krishna Nand Joshi, Kumaon ka Lok Sahity
 Dr Trilochan Pandey, Kumaoni Bhasha aur Uska Sahity
Dr Siva Nand Nautiyal, Garhwal ke Lok Nrityageet 
Dr Govind Chatak, Garhwali Lokgathayen
Dr. Govind Chatak, Kumaoni Lokgathayen
Dr Urbi Datt Upadhyaya, Kumaon ki Lokgathaon ka Sahityik Adhyan
Dr. Prayag Joshi, Kumaon Garhwal ki Lokgathaon ka Vivechnatmak Adhyayan
Dr Dinesh Chandra Baluni, Uttarakhand ki Lokgathayen
Dr Jagdish (Jaggu) Naudiyal, Uttarakhand ki Sanskritik Dharohar, (Ravain) 
Abodh Bandhu Bahuguna, Dhunyal
Shambhu Prasad Bahuguna, Virat Hriday
Kusum Budhwar, 2010, Where Gods Dwell: Central Himalayan Folktales and Legends 

Copyright (Interpretation) @ Bhishma Kukreti, 25/4/2013
Folklore, Folk Legends, Folk Myths of Kumaon-Garhwal, Uttarakhand to be continued…12
Religious, Spiritual and Mythological Folklore of Garhwal, Kumaon, Uttarakhand to be continued…12   


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Kalbisht (Kal Bisht): The Folk Deity for Helping instantly

Folklore, Folk Legends, Folk Myths of Kumaon-Garhwal, Uttarkahnd-12
Religious, Spiritual and Mythological Folklore of Garhwal, Kumaon, Uttarakhand – 12 
                                         Bhishma Kukreti
 In every culture and civilization, there had been folk deities and goddesses helping their communities as a place T’u-ti of China is famous for protecting specific place as bridge, home, street etc. Bu-Dai or laughing Buddha is folk deities of Chinese culture and Vietnam who provides contentment and wealth. Yahweh was national deity to help people in Iron Age of Israel. Demeter is goddess of farmer in Greece mythology.
 Kalbisht is one of Uttarakhandi folk deities and goddesses famous for instant help to devotees.  It is said that people still listen the flute of Kalbisht and sound of walking buffalos of Kalbisht in meadows of Binsar and Pali Pachhaun (Kumaon) regions. It is believed that Kalbisht shows path in dense jungles.
         There are temples of Klabisht as in Gairad (Almora), Chinauni (Almora), The Klabisht is also called ‘Dana Goll’ or the deity as Goll for justice. Kalbisht means the create images of a brave , gentle cattle herd  owner having murli, Mochhang, Bansuri, Pakhai, Ramta, Ghungharvalon, Dantuli  Kamli, Lakhma, Birali, Khnaua, Bhagua Rumeli, Dhumeli, Gai  etc.

     There are Jagars related to Kalbisht and few lines are as

कुमाऊं और गढ़वाल की लोक गाथाएँ -12
 
               कलबिष्ट
[सन्दर्भ: डा प्रयाग जोशी , कुमाउनी लोक गाथाएँ- तृतीय भाग ]

कोट्यूड़ कलबिष्ट तेरो जनम को थान
रंगीलो महल छयो गोलपाटा छाजा
तेरी इजु रमौती बैणि छ जसौदा
तेरो बाबू रामसिंह बूबू जयसिंह
त्यर दूधपिन्या छुरीछ ऐड छ हत्यार
नाली छ दुनाली कल्याण कलबिष्ट
सौ भैंसी लैणी छ तेरी सौ भैंसी बाखड़ी
गै तेरी गुजरि बिश्नुली उसरि
तेरो बल्द चुनवां नागा -भागा भैंसी
ड्यौरी गों में होला तेरा बैरिया बैठियाँ
 बैस भाई ड्योड़िया तेरो भीना छलिया
बैरी न रुन दिनाँ छोणछै जन्मै की थात
रतन कमली बनवारी बांसुरी
 रंगधारी मुरली तेरी नौ सेर दातुली
 The folklore states that Kotryud is the birth place of Kal Bisht. The father’s name of Kal Bisht (Klabisht) was Jay Ram Singh and mother was Ramoti. He had big and marvelous place with great balconies. Kalbisht had large herds of caws and buffalos (Kharak). He used to take his herds to Binsar forest.
             Due to enemies, Kalbisht had to leave his birth place and settled to Tarai Bhabhar (plains of Garhwal and Kumaon). One day, in Tarai Bhabhar, Kalbisht saw a dream that his buffalo herds are grazing in Binsar green grass land. Kalua (kal Bisht) told about his dream to his mother and told that he was visiting his birth place. His mother Ramoti told him that he should never thing about visiting his birth place as there were his enemies. Klabisht refused to fillow his mother’s advice and went to astrologer for auspicious day to leave for Binsar region. The astrologer showed inability to find any auspicious date in that year. However, the astrologer said that on that particular day or then sixteenth of Jeth were also auspicious days.
               On sixteenth of Jeth month, Kalbisht started his journey with his large herds. His animals were putting bells. He started his journey from plains to hills. From there he reached to Gaulaghat through Haldwani, Kathgodam.  Along with him Gaula Masan (a bad soul/spirit) also started to walk. Kalbisht defeated that Gaula bad spirit and made his slave. The Gaula Masan slave started helping Kalbisht.
       Kalbisht crossed the steep hills of Ranibag and reached to Chandrika temple. Kalbisht worshipped Chandrika devi there for his cow/buffalo herds.   Kalbisht reached to Almora. The women folks of shah of Almora were surprised to watch the cattle of Klabisht.
 From Almora, Klabisht saw the grass land of Binsar; he was restless to reach green pasture of Binsar immediately. Klabisht used to help everybody.
 When he reached to Binsar meadows, his enemy became active and his own brother in law relative Bheena Lakhyodi  (Himmat Singh ) killed him by beating a rod on his head deceptively. Kalbisht died immediately. Kalbisht was killed deceptively by his own people. However, people did not forget his helping nature of Kalbisht and people provided him deity ranks after his death. People worship Klabisht and dance for his soul in Ghadela. 
Copyright (Interpretation) @ Bhishma Kukreti, 26/4/2013
Folklore, Folk Legends, Folk Myths of Kumaon-Garhwal, Uttarakhand to be continued…13
Religious, Spiritual and Mythological Folklore of Garhwal, Kumaon, Uttarakhand to be continued…13   

Curtsey and references:
Dr. Krishna Nand Joshi, Kumaon ka Lok Sahitya (Folklore texts of Kumaon)
 Dr Trilochan Pandey, Kumaoni Bhasha aur Uska Sahity(Folklore literature of Kumaon )
Dr Siva Nand Nautiyal, Garhwal ke Lok Nrityageet  (Folk Songs and dances of Garhwal )
Dr Govind Chatak, Garhwali Lokgathayen (Folklore of Garhwali)
Dr. Govind Chatak, Kumaoni Lokgathayen (Folklore of Kumaoni)
Dr Urbi Datt Upadhyaya, Kumaon ki Lokgathaon ka Sahityik Adhyayan (Literary review of Folklore of Kumaon)
Dr. Prayag Joshi, Kumaon Garhwal ki Lokgathaon ka Vivechnatmak Adhyayan (Critical Review of Folklore of Kumaon and Garhwal)
Dr Dinesh Chandra Baluni, Uttarakhand ki Lokgathayen (Folklore of Uttarakhand)
Dr Jagdish (Jaggu) Naudiyal, Uttarakhand ki Sanskritik Dharohar, (Partially Folklore of Ravain) 
Abodh Bandhu Bahuguna, Dhunyal (Folklore and Folk Songs of Garhwal)
Shambhu Prasad Bahuguna, Virat Hriday
Kusum Budhwar, 2010, Where Gods Dwell: Central Himalayan Folktales and Legends 
Kumaon, Kala, Shilp,aur Sanskriti         www.himvan.com/webpages/dana.htm
Notes on folk deity of Uttarakhand famous for  helping instantly; folk deity of Kumaon helping instantly; folk deity of Garhwal famous for  helping instantly; folk deity of Almora famous for  helping instantly; deity of Nainital helping instantly; folk deity of Udham Singh Nagar famous for  helping instantly; folk deity of Pithauragarh helping instantly; folk deity of Champawat  famous for  helping instantly; folk deity of Bageshwar  famous for  helping instantly  to be continued…

Bhishma Kukreti

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Aidi Devta: Folk Deity of Kumaon and Garhwal for Prosperity
              गढ़वाल , कुमाऊं के लोक देवता ऐड़ी  गाथा
Folklore, Folk Legends, Folk Myths of Kumaon-Garhwal, Uttarkahnd-13
Religious, Spiritual and Mythological Folklore of Garhwal, Kumaon, Uttarakhand – 13 
                                         Bhishma Kukreti
There are a couple of sayings about Aidi a folk deity of Kumaon and Garhwal.  By taking interview with Kumaoni women, Anjali Kapila (2004) states that Kumaoni women do not take milk at the time of menstruation because the deity Aidi would be angry. Aidi devta is god for protecting animals. According to gloriousindia.com, there is temple in Dhura Saungroli (Almora), there is an old temple of Aidi deity.
According to bedupako.wetpaint.com, Aidi is elite dressed deity of justice and is incarnation of Arjun. 
According to gairsain-uttarakhand .blogspot.in , Aidi is Masan (people of Lord Shiva with the spiritual power).
As per Dinesh Chandra Baluni, when there is no ‘dosh ‘(curse) of Aidi deity the family becomes prosperous. There are description of army and Aidi riding on Dog vehicle in Aidi Jagar. The hands and feet of Aidi are supposed to be on back side and there are arrow and bow with Aidi.  His dogs are with bells. A couple of stanzas of Aidi Jagar are as 
कुमाऊं और गढ़वाल की लोक गाथाएँ -13

            ऐड़ी देव गाथा जागर
(सन्दर्भ: डा गोविन्द चातक   कुमाउंनी लोक गाथाएँ पृष्ठ )

ऐड़ी तेरी उत्पति कॉ होली ?
न तल्ली धरती , न मल्ली आकाश।
न पवन न पानी , न पशु न पखान
xx    xx
राजा दशरथ कूना भया की
जै दिन मेरो एकलो जान छियो
तै दिन मै डाणाको शिकार करन छियो
मरयाँ मिरगन  मै ल्युंन छियों
ताज़ी  शिकार खाना छिंयों
xx   xx
तब सोल सौ का ऐड़ी भूत बणी
इंद्र की सभा मा जाना छन
तब इंद्र राजा कादार  में दोष लगायो
राजा इंद्र की गद्दी जो हलकण पैठी
तब बेद  को  बर्मा कुनूं भयो कि -
सुनो हे राजा इनर,
राजा दशरथ का बीस जोड़ा मारका
ऐड़ी भॊत बणी गया को तै दोष होलु
तब ऐड़ी की पूजा रचालै 
Once, the king of Ayodhya, Dashrat was participating in a battle in support of Deities. His chariot became axis   and his queen Kaikayi put her finger in the hole to make axis. Dashrath won the battle. Dashrath asked kaikayi to get var. Kaikayi told she would ask when time was proper. 
 Dashrath had gone for hunting. In evening he heard the sound of elephants taking water. Dashrath threw arrows on towards elephants the basis of sound. After some time Dashrath came to pond and found that his nephew Shravan was filling the vessel and was killed by his arrows. Dying Shravan said,”O hunter! My parents were thirsty and please offer them water.” Shravan died. King dashrath went to his parents with water. They did not take water but died. There was curse on Dashrath for killing his nephew.  Dashrath melted his arrow and threw them into Ganges. However, one arrow was not melted. I fish gulped that arrow. The fisherman offered that fish to king Dashrath.  King Dashrath was cutting the fish. The arrow inside fish wounded Dashrath.
 The wound of Dashrath did not heal and he was just to die. Dashrath wanted to crown Rama as king of Ayodhya.
Dashrath saw that his two pairs of hunting dogs were thirsty and hungry as nobody paid attention. Dashrath showed his annoyance to his sons.  Listening sharp words of his father, Rama and Lakshman went to jungle for hunting. They took pairs of dog with them.
Kaikayi reminded Dashrath that he was supposed to follow her two demands. Kaikayi demanded fourteen years forest life for Rama and crown for her son Bharat.
There in forest, dogs (those were gone with Rama and Lakshman) were roaming fast here and there in search of water as they all were very thirsty. There was fluid flowing from the root of sandal tree. Poisonous Snakes were surrounding sandal trunk and their poison was flowing from the sandal tree as water. The dog pair took that poisonous fluid understanding it water. Both the dogs died instantly.
 Rama and Lakshmana came there and saw the dead dogs.  Rama blessed them to go to Indralok  in the form of Aidi so that they can enjoy in Idralok. Both the dogs reached to Indralok. However dogs had to curse there. Due to curse of dogs deities became lame. Guru Vrihaspati told to deities that there were no enjoyable materials for those dogs in the heaven (Idralok). The enjoyable food for Aidi was available only on the earth. Therefore, Indra sent them on the earth. Aidi likes living in dense and hill forests and established their livelihood there.
Copyright (Interpretation) @ Bhishma Kukreti, 27/4/2013
Folklore, Folk Legends, Folk Myths of Kumaon-Garhwal, Uttarakhand to be continued…14
Religious, Spiritual and Mythological Folklore of Garhwal, Kumaon, Uttarakhand to be continued…14   

Curtsey and references:
Dr. Krishna Nand Joshi, Kumaon ka Lok Sahitya (Folklore texts of Kumaon)
 Dr Trilochan Pandey, Kumaoni Bhasha aur Uska Sahity(Folklore literature of Kumaon )
Dr Siva Nand Nautiyal, Garhwal ke Lok Nrityageet  (Folk Songs and dances of Garhwal )
Dr Govind Chatak, Garhwali Lokgathayen (Folklore of Garhwali)
Dr. Govind Chatak, Kumaoni Lokgathayen (Folklore of Kumaoni)
Dr Urbi Datt Upadhyaya, Kumaon ki Lokgathaon ka Sahityik Adhyayan (Literary review of Folklore of Kumaon)
Dr. Prayag Joshi, Kumaon Garhwal ki Lokgathaon ka Vivechnatmak Adhyayan (Critical Review of Folklore of Kumaon and Garhwal)
Dr Dinesh Chandra Baluni, Uttarakhand ki Lokgathayen (Folklore of Uttarakhand)
Dr Jagdish (Jaggu) Naudiyal, Uttarakhand ki Sanskritik Dharohar, (Partially Folklore of Ravain) 
Abodh Bandhu Bahuguna, Dhunyal (Folklore and Folk Songs of Garhwal)
Shambhu Prasad Bahuguna, Virat Hriday
Kusum Budhwar, 2010, Where Gods Dwell: Central Himalayan Folktales and Legends 
Kumaon: Kala, Shilp,aur Sanskriti         www.himvan.com/webpages/dana.htm
Anjali Kapila (2004), Traditional health Practices of Kumaoni women
गढ़वाल , कुमाऊं के लोक देवता ऐड़ी जागर ,कुमाऊं के लोक देवता ऐड़ी जागर , पिथौरा गढ़ कुमाऊं के लोक देवता ऐड़ी जागर  , द्वारिहाट कुमाऊं के लोक देवता ऐड़ी जागर , बागेश्वर कुमाऊं के लोक देवता ऐड़ी जागर
 , अल्मोड़ा कुमाऊं के लोक देवता ऐड़ी ,नैनीताल कुमाऊं के लोक देवता ऐड़ी जागर , उधम सिंह नगर कुमाऊं के लोक देवता ऐड़ी जागर , व्यानधुरा  कुमाऊं के लोक देवता ऐड़ी जागर ,टनकपुर कुमाऊं के लोक देवता ऐड़ी जागर
 ,चम्पावत -ललुवापानी कुमाऊं के लोक देवता ऐड़ी जागर  श्रृंखला जारी ...

Bhishma Kukreti

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Kalsin (Kalchhin) Devta: The Kumaoni Garhwali Folk Deity for Protecting Farming and Cattles
 गढ़वाल , कुमाऊं के लोक देवता कालसिण (कालछिन)  गाथा (जागर  )
Folklore, Folk Legends, Folk Myths of Kumaon-Garhwal, Uttarkahnd-14
Religious, Spiritual and Mythological Folklore of Garhwal, Kumaon, Uttarakhand – 14 
                                         Bhishma Kukreti
 The Kalsin (Kalchhin) Devta Jagar is very much common in Munsyari, Madkot, Bauna, Tiksain regions of district Pithoragarh of Kumaon. Kalsin (Kalchhin) deity is famous for protection of cattle, agriculture of devotees and bringing prosperity for devotees.  Kalsin (Kalchhin) is brother of Goril/Gwill/Gwall.  The Jagar starts from the prayer of Sarswati, descriptions of pilgrim places and court. The initial lines of Kalsin Jagar are as

कुमाऊं और गढ़वाल की लोक गाथाएँ -14 

कालसिण (कालछिन) देवता जागर
(सन्दर्भ:डा कृष्णा नन्द जोशी , रुपहले शिखरों के सुनहरे स्वर )

जाग जाग दिवड़ी माता जागनी पूरी रात
सुण सुन कालछिन तुमरो भारत
यसो जाती भारत तुमारो साँचो छ कि झूठा
यो जाण यों सुण स्वामी माफ़ करी दिया
भूल बिसर को माफ़ करी दिया
कहो रघुनाथ स्वामी रास्ता दे बुझाई
को माता सरस्वती सत्य बात बोल
हरी चोरी दुवा चोरी सभा बैठी रैछ
धुनी का दीवान बैठा करड़ा बजीर
छोटा छरीदार बैठा होका भरीदार बैठा
बावन की की सभा बैठी नौहारी कचहरी
बडो दियो कालछिन तै बखत बुलाल
साल साल इजू माया तुरंत ज्युनार
आव आव सवार छोरी हमरनियिरा जाओ
तैलबार कालिका माता रसोई न्हगैछ
लसकनी  खीर होली समना तो घिया
xx


(पिथौरागढ़ में प्रचलित कालसिण (कालछिन) देवता जागर; मुनस्यारी पिथौरागढ़ में प्रचलित कालसिण (कालछिन) देवता जागर; मदकोट पिथौरागढ़ में प्रचलित कालसिण (कालछिन) देवता जागर; टिकसैण  पिथौरागढ़ में प्रचलित कालसिण (कालछिन) देवता जागर);
       The court is on. The prime minister, ministers, judge and other elites are present in the court. The son of mother Kalika, the brother of Goril Kalsin (Kalchhin) is ready for going to court after dressing. In court, a couple of elites made strategies to insult Kalsin (Kalchhin).  Binbhatt said that Kalsin (Kalchhin) is unmarried and was not suitable for honor. Kalsin (Kalchhin) could not bear the insult and d returned from court. Kalsin (Kalchhin) took renouncement (sanyas).  Kalsin (Kalchhin) made Jogiya kundal (The ear ring of renounced person), Jholi (bag), Chimta, and saffron dresses.
            After worshipping his mother Kalika, Kalsin (Kalchhin) travelled in all directions. Kalsin (Kalchhin) did not get mental peace anywhere. He left earth and travelled into sky, sun, air, cloud. Kalsin (Kalchhin) cursed the deceptive ministers of court and they became stones. Kalsin (Kalchhin) reached to Satyalok. Deities welcomed and honored to Kalsin (Kalchhin).
                There in Devsthal, the five ministers were become stones. The people asked to astrologers for reasons of five ministers becoming stones. The astrologer told that it is because of the curse of Kalsin (Kalchhin). The astrologer advised to call Kalsin (Kalchhin) in Devsthal and beg the pardon from   Kalsin (Kalchhin) for converting stones into ministers.
                Binbhatt was sent to search Kalsin (Kalchhin). Binbhatt travelled everywhere. Binbhatt reached to Rasatal and found Kalsin (Kalchhin).  After making many requests of Binbhatt, Kalsin (Kalchhin) became ready to go Devsthal. As soon as Kalsin (Kalchhin) reached Devsthal everybody became curse free. Later on sages arranged marriage of Kalsin (Kalchhin) Hinvala the daughter of Kaunda sage. 
     After some time, the minister started journey for Bhabhar without caring the auspicious date for starting the journey. All minister lost their wealth in gambling on the journey. They started living as slaves. They sent a letter with the help of a bird to Kalsin (Kalchhin). Kalsin (Kalchhin)  came there. Kalsin (Kalchhin)   won the all wealth of ministers in gambling with professional gamblers. Kalsin (Kalchhin) lived there for twelve years with those ministers. They earned a lot of wealth. They came back to Devsthal.
By chance, Hinvala wife of Kalsin (Kalchhin) was taking bath and due to first sun ray, she became pregnant.  When Kalsin (Kalchhin) saw that his wife was pregnant, he took renouncement.  He reached to Madkot  (Pithoragarh) and became invisible forever.
 Due to this, the region of Raigraja became wealth less or prosperity less. The astrologer advised to build the temple of Kalsin (Kalchhin).  When priest was performing worship ritual for Kalsin (Kalchhin, the soul of Kalsin (Kalchhin) entered into body of Dangriya of Papdikot and he danced the on the Ghadela of Kalsin (Kalchhin).  After the worship (Ghadela) of Kalsin (Kalchhin), the Raigraja region became wealthy and prosperous again.


Copyright (Interpretation) @ Bhishma Kukreti, 28/4/2013
Folklore, Folk Legends, Folk Myths of Kumaon-Garhwal, Uttarakhand to be continued…15
Religious, Spiritual and Mythological Folklore of Garhwal, Kumaon, Uttarakhand to be continued…15   

Curtsey and references:
Dr. Krishna Nand Joshi, Kumaon ka Lok Sahitya (Folklore texts of Kumaon)
 Dr Trilochan Pandey, Kumaoni Bhasha aur Uska Sahity(Folklore literature of Kumaon )
Dr Siva Nand Nautiyal, Garhwal ke Lok Nrityageet  (Folk Songs and dances of Garhwal )
Dr Govind Chatak, Garhwali Lokgathayen (Folklore of Garhwali)
Dr. Govind Chatak, Kumaoni Lokgathayen (Folklore of Kumaoni)
Dr Urbi Datt Upadhyaya, Kumaon ki Lokgathaon ka Sahityik Adhyayan (Literary review of Folklore of Kumaon)
Dr. Prayag Joshi, Kumaon Garhwal ki Lokgathaon ka Vivechnatmak Adhyayan (Critical Review of Folklore of Kumaon and Garhwal)
Dr Dinesh Chandra Baluni, Uttarakhand ki Lokgathayen (Folklore of Uttarakhand)
Dr Jagdish (Jaggu) Naudiyal, Uttarakhand ki Sanskritik Dharohar, (Partially Folklore of Ravain) 
Abodh Bandhu Bahuguna, Dhunyal (Folklore and Folk Songs of Garhwal)
Shambhu Prasad Bahuguna, Virat Hriday
Kusum Budhwar, 2010, Where Gods Dwell: Central Himalayan Folktales and Legends 
Kumaon: Kala, Shilp,aur Sanskriti         www.himvan.com/webpages/dana.htm
Anjali Kapila (2004), Traditional health Practices of Kumaoni women
Notes on Kalsin/Kalchhin Devta Jagar common in Pithoragarh; Kalsin/Kalchhin Devta Jagar common in Munsyari Pithoragarh; Kalsin/Kalchhin Devta Jagar common in Madkot Pithoragarh; Kalsin/Kalchhin Devta Jagar common in Tiksain Pithoragarh; Kalsin/Kalchhin Devta Jagar common in Walthi Pithoragarh; Kalsin/Kalchhin Devta Jagar common in Bauna Pithoragarh; Kalsin/Kalchhin Devta Jagar common in Lilam Pithoragarh; Kalsin/Kalchhin Devta Jagar common in Bagudiyar Pithoragarh; Kalsin/Kalchhin Devta Jagar common in Hiramani Udiyar Pithoragarh; Kalsin/Kalchhin Devta Jagar common in Barfu Pithoragarh .

Bhishma Kukreti

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     Haru-Saim Devta: The Village Guardians Deities
               हरु -सैम देवता जागर Haru Saim JagarGatha
Folklore, Folk Legends, Folk Myths of Kumaon-Garhwal, Uttarkahnd-15
Religious, Spiritual and Mythological Folklore of Garhwal, Kumaon, Uttarakhand – 15 
                                         Bhishma Kukreti
                                          Definitions of Jagar
 D.P Agwarwal and Jeewan Singh Kharakwal define Jagar,” Jagar is a state of séance in which a designated deity (ies) is induced to take possession of a person by ritual drumming and singing of traditional songs or legends belonging to such deities.” (Central Himalaya: an archeological, Linguistic and Cultural Synthesis, page 139).   
               In The Himalayas: An Anthropological perspective, Makhan Jha defines Jagar that Jagar is a poetic recitation, in appreciation of deities especially Pandavas and Krishna. He explains that Jagar recitation is to invoke the favor of God to restore the community vitality to caste away family sins. 
            Ajay Rawat (Forest on fire) states that the literal meaning of Jagar is ‘Jagran’ or invoking demi Gods in which the folk Singer Jagri sings panegyric verses in their praise.
  In the book -God of Justice, William Sax defines Jagar as a kind of séance in which people stay up night, singing songs of the God in order to ‘awaken’ him or her.
Dharam pal Agarwal defines Jagar as to ‘awaken’.
                            Village Guardian Deities in other Countries 
  In every civilization, there was tendency of having village or city guardian deity or deities as:
Tutelary is village guardian deity of ancient Greece and ancient Roman civilization.
Pinyin was city deity of China.
Shing Wong was designated by king of Hong Kong as village or city guardian deity.
Jinshan is village or city guardian deity of Shanghai.
Jangseung is village or city guardian/deity in Korean civilization.
Vietnamese worship their village guardian deity Doan Thuong
Ogbudi is supposed to be a village guardian deity of one of African tribes.

Haru- Saim Devta: The deities for boundaries and Prosperities
Haru and Sainm are important deities for boundaries and prosperity and are worshipped as village guardian dieties. There are temples of Haru-Sainm in Kumaon as Iweshal (nearby cities Haldwani, Sitarganj, Rudrapur).
Haru and Sainm are worshipped together.   
The initial stanzas of Haru-Saim Jagar are as follows:

कुमाऊं और गढ़वाल की लोक गाथाएँ -15   

       हरु -सैम देवता जागर

(सन्दर्भ - डा गोविन्द चातक , कुमाउंनी लोक गाथायें )

 विंद्रावन मजा होली सैंम ज्यू की सभा हो
विंद्रावन का राजा होला हरी हरू सैंम हो
सात राणी नागणी छना अठुं मसाणि कैंजा हो
गै -भैंसों गोठाण छना नागा -भैंसी हो
चनुवां हेलाण छना रौंली कौंली गाई हो
बिनुवाँ बहड छना गै भैंसी गोठाणी हो
सुतरौटी खाट  होली  रतनौटी कामिल हो
अधराती मंजा हारूसैंम बरदाई देवता हो
सुपना में देखि सैमज्यु ले छिपुला को कोट हो
छिपुला का कोट होलि राणी पिंगला हो
बार भाई छिपुलों की होली एक राणी पिंगला हो
पिंगला देखी सैम ज्यू जाणी कैरुवा को कातो हो
xxx    xxx
बिंद्राबन का सैंम
तिरिया कारण बंद हुई ग्यान हो
सागरी सैंम  को कांसी भाई
हंसुला गढ़े में राजा बणे रयो हो
हरू को भाणिज गोदी को गोरिया
झालराई को पूत हो     
                  There was Kumbh at Hardwar. With her family members, a seven year old girl Kainar reached to Hardwar for auspicious Ganga dipping. There were huts of Sages and Sanyasis.  Kainar built a hut and started living there at Ganges bank.
         Fifth day of Kumbha, at early hours, Kainar thought to take an auspicious dip into Ganges. She started dip into shallow water of up to her knee. She did not get satisfaction from that dip. She crossed inside Ganges. At that very moment sun started rising. The sun rays fell on her body. She felt that she was pregnant.  When she came to her hut, she started crying. She was ashamed of her pregnancy and remembered that she did not obey her family members and took dip.
        When Kainar was ten months pregnant, the child from uterus told Kainar that he would take birth from her left elbow (This type of story is also in Rigveda). The male child took birth from his mother’s left elbow.
      Kainar wanted to go for dipping into Ganges. She gave her son to Guru Gorakhnath for taking care. However, the son went after his mother to protect her. When guru Gorakhnath swa that the child is nowhere he created amale child by Kush and the child started playing. When kainar reached to hut , she was shocked to see two children. Guru Gorakhnath told that she had two children. Elder was Haru and younger was Saim. Guru offered them best education.
   Once, Kairnar , with her sons went to meet her married sister at Bairath. Family members offered Haru and Saim to take care of cattle. Haru and Sainm asked seven queens of Bairath for tasty food. Queens told both the children to win the queen of Chhipulakot if they wanted tasty food.
   Haru started journey for Chhipulakot. He hey had blankets on his soldier and flute on his hand.   
 As soon as they reached to Chipilakot, the king arrested Haru.   When there was no news of Haru for many days, Sainm became worried. Saim put the Jogiya dress and reached to guru Gorakhnath. Guru Gorakhnath taught Sainm the mantra, Yoga and Bogsa techniques. Along with his nephew Goril, with tantra-mantra appliances and applications, saim reached to Chhipulakot. First they reached to Joshimath  in sage dress. They reached to Joshi village. There, Saim sat near Dhuni at water source and started playing flute. All the village women were attracted to those Jogis.T he women did not return to village even after sun set.  Goril made them to understand to retrun to village. The talk of the town was Jogis at Pandyar (water source). Other women also went to see them
One old woman became insane. She told that if that Jogi (Saim) would have come in her youth or he would have come after her death.
  They reached to Malla Katyur. People were busy in paddy plantation. They started playing flutes. People left the jobs and started listening flute.
 Later on, Goril and Saim reached to Chhipulakot. They reached to the place from where Haru was arrested. Goril transformed his body into cat. The cat entered the palace and prison. Goril informed that Saim  was also reached at Chhipulakot.
With the help of Syunra and Pyunra wrestlers they stole the queen of Chhipulakot. Then they freed haru too. When twenty brothers of Chhipilakot kingdom king returned from hunting, Haru, Goril and Saim were at Bairath with queen.
Haru and Sainm are worshipped together. Goril is nephew of Haru and Saim.
Haru and Sainm are the deities of village boundaries or are Guardians of village and provide prosperity.

Copyright (Interpretation) @ Bhishma Kukreti, 28/4/2013
Folklore, Folk Legends, Folk Myths of Kumaon-Garhwal, Uttarakhand to be continued…16
Religious, Spiritual and Mythological Folklore of Garhwal, Kumaon, Uttarakhand to be continued…16   

Curtsey and references:
Dr. Krishna Nand Joshi, Kumaon ka Lok Sahitya (Folklore texts of Kumaon)
 Dr Trilochan Pandey, Kumaoni Bhasha aur Uska Sahity(Folklore literature of Kumaon )
Dr Siva Nand Nautiyal, Garhwal ke Lok Nrityageet  (Folk Songs and dances of Garhwal )
Dr Govind Chatak, Garhwali Lokgathayen (Folklore of Garhwali)
Dr. Govind Chatak, Kumaoni Lokgathayen (Folklore of Kumaoni)
Dr Urbi Datt Upadhyaya, Kumaon ki Lokgathaon ka Sahityik Adhyayan (Literary review of Folklore of Kumaon)
Dr. Prayag Joshi, Kumaon Garhwal ki Lokgathaon ka Vivechnatmak Adhyayan (Critical Review of Folklore of Kumaon and Garhwal)
Dr Dinesh Chandra Baluni, Uttarakhand ki Lokgathayen (Folklore of Uttarakhand)
Dr Jagdish (Jaggu) Naudiyal, Uttarakhand ki Sanskritik Dharohar, (Partially Folklore of Ravain) 
Abodh Bandhu Bahuguna, Dhunyal (Folklore and Folk Songs of Garhwal)
Shambhu Prasad Bahuguna, Virat Hriday
Kusum Budhwar, 2010, Where Gods Dwell: Central Himalayan Folktales and Legends 
C.M. Agarwal , Golu Devta, 1992, The God of Justice of Kumaon Himalayas
Kumaon: Kala, Shilp,aur Sanskriti         www.himvan.com/webpages/dana.htm
Anjali Kapila (2004), Traditional health Practices of Kumaoni women
Notes on village guardian deities Haru and Saim Jagar in Kumaon; village guardian deities Haru and Saim of Udham Singh Nagar Kumaon; village guardian deities Haru and Saim Jagar of  Nainital Kumaon; village guardian  deities Haru and Saim Jagar in Almora Kumaon; village guardian deities Haru and Saim jagar in Bageshwar Kumaon; village guardian  deities Haru and Saim Jagar in Champawat Kumaon; village guardian deities Haru and Saim Jagar in Pithoragarh Kumaon to be continued…

Bhishma Kukreti

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Jagdev Panwar Jagar: The Chivalry Folklore about Sacrificing Life for Honor 
Folklore, Folk Legends, Folk Myths of Kumaon-Garhwal, Uttarkahnd-16
 Chivalry, Gallantry, Graciousness Folklores, Folk Legends, Folk Myths of Garhwal, Kumaon, Uttarakhand – 1 
                                         Bhishma Kukreti
   The Uttarakhand cultural historian Dinesh Baluni states that the first Panwar king of Panwar dynasty was Kankpal who was crowned for Chandpur Gadhi in 888AD. He states that the folk story of Jagdev is before Kanakpal.
          However, this author found three other folk stories related to name Jagdev Panwar of Dhara and surprisingly, there are similarities among all folk stories of Jagdev Pnawar –that is Garhwali version folklore of Jagdev, Akhnoor or Dhara Nagri folklore of Jagdev Panwar, Dhara Nagri folk sayings by Bhat and Pahasnu (Rampur Pargana of Saharanpur district) folklore of Jagdev Panwar. There is no historical proof available for all four 9including Garhwali) folklore about Jagdev Panwar.
                       Jagdev Panwar who founded Panwar dynasty in Akhnoor kingdom
King Udayaditya (Vikramiditya clan) of Malwa, Dhar had two wives. The valerian Jagdev was son from Solankin queen. The other queen Baghelin did not want that Jagdev become crown prince and she arranged conspiracy. Jagdev and his wife had to leave the court.  Jaisingh was the competent general of Udayditya.
  Jagdev did deep mediation for Jagdamba (Mahakali). Goddess Kankali asked the head of Jagdev from his wife. The head of Jagdev was given to Kankali. Kankali took head to heaven and showed the sacrifice to devtas. Later, Kalinka joined head with Jagdev body made Jagdev live.
  Later on due to dispute Jagdev migrated to Himalayan belt at Akhnoor, Jammu and Kashmir.  Jagdev Panwar established his kingdom at Virat Nagri (2 -3 kilometers away from Akhnoor) in 1096 AD. Jagdev was devotee of Amba goddess and after the death of Jagdev, the name of Wrat Nagri was changed as Ambaraian.
                              Folklore sung by Bhats of Dhara Nagri
There is another saying that Jagdev Panwar cut his head for seven times and offered to goddess on Sunday 1095AD.The said Dhar folklore by Bhat says-
इग्यारा सौ इकाणवे चैत  सुदी रविवार।
जगदेव शीस समापियो धारा नगर पवार।।
There is mention of Jaisingh Chaukyal who married his daughter to Jagdev (from wikimapedia.org>india> Madhya Pradesh)
                           Khuber Folklore of Pahasnu, Saharanpur about Jagdev Panwar
  G.G. Raheja tells the folk stories of Jagdev Panwar from village Pahansu of Saharanpur district. The king Jaisal was greatest king and King Jagdev Panwar was smaller king. Every day, the wife of Bhat used to come for dan (donation or gift) to Jaisal court. One day she came when Jagdev Panwar was also sitting in court of Jagdev. Bhat woman told to Jaisal that Jagdev Panwar was greater donor (dan data). Jaisal told to Bhat woman and asked to go Jagdev Panwar house to collect donation (dan) and he (Jaisal) would offer ten times more donation (dan) than Jagdev Panwar.
  Jagdev Panwar told the story of court to his wife. The wife was worried as Jagdev Panwar was smaller king and smaller by wealth too. Jagdev told his wife that Panwar fellow would never be defeated in ‘dan’(donation) too.
In morning, Jagdev took bath and became ready to offer donation (dan) to Bhat woman. When Bhat woman came, Jagdev Panwar cut his head and offered his head to Bhat woman as ‘dan’(donation). Bhat woman went to jaisal court and when Jaisal king came to know that Jagdev offered his head as ‘dan’, the king Jaisal accepted defeat.
The Bhat woman returned to house of Jagdev Panwar with his head and she returned back the head of Jagdev Panwar to his wife. The queen then joined the head of Jagdev Panwar to his body and prayed Go Bhagwan, “Give my husband the gift of life.” Bhagwan made Jagdev Panwar live.

                   Garhwali – Kumaoni version of Jagdev Panwar Folklore
  The Garhwali Jagar version of Jagdev Jagar starts from the conference of deities. The portion of Jagdev Panwar Jagar is as follows-

         कुमाऊं और गढ़वाल की लोक गाथाएँ -16 
 
जगदेव पंवार जागर : भडौ , कटकू या पांवड़ा
(सन्दर्भ: डा हरी दत्त भट्ट 'शैलेश', गढ़वाली भाषा और उसका साहित्य ) 
 
पंच देवों  की सभा लगीं छई
शिवजी ध्यान मा छा,देवी छई पार्वती
सभा का मुकुट तिरलोकी नारैण
तब इन बैन बोल्दा
क्वी दुनिया मा इनो वीर भी होलो
जो शीश काटिक दान देलो
जैन शीश को दान दीण
वैन गढ़वाल को राज लीण
वरवी बैठीं छई चंचु भाट की बेटी कैड़ी कंकाली
तब बोल्दा भगवान हे कैड़ी कंकाली
दुनिया को तौल दु , पृथ्वी भाऊ
क्वी दुनिया मा शीश काटीक दान भी देलो
तू रंदी कंकाली मृत्यु मंडल मा
मै ल्यूलो भगवान पृथ्वी को भेद
तब कैड़ी कंकाली मृत्यु मंडल औंदी
वै मलासीगढ़ में रंद छयो वींको बाबा चंचु  भाट   
कैड़ी कंकाली छै मलासीगढ़ की प्यारी
मन की मयाळी छै वा कैड़ी कंकाली
xxx            xxx 
तब चौहानी राणी न करदी वींको
दियुं दान नी लियेंदु , थुक्युं थूक नि चटेंदू
तब देवतोंन वीं धड पर ही हैंकु सर उपजाए
सेता -पिंगला चौंळ मारिन
जीतो होई गये जगदेव पंवार
देवतौन तब वे गढ़वाल को राज दिने
वचन चले दिल राई , जयसिंह सभाई
वचन रहा जगदेव पंवार का जिसने
सर काट कंकाली को दिया
गढ़वाल देश को राज लिया   
           There is deity conference and was attended by lord Shiva and goddess Parvati. In the deity conference, Narayan announced that who would offer he would be given Garhwal kingdom.
          Goddess Kalika devi  (Kankali) became responsible to find such person who would offer his own head. In the form of beggar Kalika went to Dhara Nagari where two brothers Jaidev and Jagdev lived.
          Seeing the beggar Kalika, Jaidev went away for hunting as he was very miser.  Second brother Jagdev invited Kalika for ‘dan’. Jagdev asked his wives about what they were offering to beggar. All queens except Chauhani queen became ready to offer food and money. Chauhani was ready to offer her head.
              Chauhani queen became ready in male dress and stood before her husband Jagdev Panwar and told him that she would sacrifice her life. Jagdev Panwar became enthusiastic. Jagdev Panwar took his golden sword and cut his head.
   Kalika put the head of Jagdev Panwar in her Kamandal (jug) and went to deity land (heaven). Looking at the head of jagdev, Narayan became pleased. All deities came to Dhara Nagari with the head of Jagdev. Deities joined the head of Jagdev. Chauhani queen refused to take back the donated head. Deities created new head and joined it to body. Deities performed Mantra ritual and Jagdev became alive. Deities offered Jagdev the land of Garhwal for ruling. Jagdev Panwar ruled Garhwal happily. 
Two following references are also important for this write up and that are-
1-Gloria Goodwin Raheja, 1988, The Poison in the Gift: Ritual, Prestation and the Dominant caste in North Indian Village, The University of Chicago Press (pages 21-24)
2-Jagdeva, en.wikipedia.org/wiki/jagdeva


Copyright (Interpretation) @ Bhishma Kukreti, 30/4/2013
Folklore, Folk Legends, Folk Myths of Kumaon-Garhwal, Uttarakhand to be continued…16

Chivalry, Gallantry, gracious Folklores, Folk Legends, Folk Myths of Garhwal, Kumaon, Uttarakhand to be continued…2   
Curtsey and references:
Dr. Krishna Nand Joshi, Kumaon ka Lok Sahitya (Folklore texts of Kumaon)
 Dr Trilochan Pandey, Kumaoni Bhasha aur Uska Sahity(Folklore literature of Kumaon )
Dr Siva Nand Nautiyal, Garhwal ke Lok Nrityageet  (Folk Songs and dances of Garhwal )
Dr Govind Chatak, Garhwali Lokgathayen (Folklore of Garhwali)
Dr. Govind Chatak, Kumaoni Lokgathayen (Folklore of Kumaoni)
Dr Urbi Datt Upadhyaya, Kumaon ki Lokgathaon ka Sahityik Adhyayan (Literary review of Folklore of Kumaon)
Dr. Prayag Joshi, Kumaon Garhwal ki Lokgathaon ka Vivechnatmak Adhyayan (Critical Review of Folklore of Kumaon and Garhwal)
Dr Dinesh Chandra Baluni, Uttarakhand ki Lokgathayen (Folklore of Uttarakhand)
Dr Jagdish (Jaggu) Naudiyal, Uttarakhand ki Sanskritik Dharohar, (Partially Folklore of Ravain) 
Abodh Bandhu Bahuguna, Dhunyal (Folklore and Folk Songs of Garhwal)
Shambhu Prasad Bahuguna, Virat Hriday
Kusum Budhwar, 2010, Where Gods Dwell: Central Himalayan Folktales and Legends 
C.M. Agarwal , Golu Devta, 1992, The God of Justice of Kumaon Himalayas
N.D .Paliwal, 1987, Kumaoni Lok Geet
E.S. Oakley and Tara Datt Gairola 1935, Himalayan Folklore
M.R.Anand, 2009, Understanding the Socio Cultural experiences of Pahadi folks: Jagar Gathas of Kumaon and Garhwal
Dr. Pradeep Saklani,2008, Ethnoarcheology of Yamuna Valley
Kumaon: Kala, Shilp,aur Sanskriti         www.himvan.com/webpages/dana.htm
Anjali Kapila (2004), Traditional health Practices of Kumaoni women

 

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