उत्तराखंड पर कवितायें : POEMS ON UTTARAKHAND ~!!!

[एम.एस. मेहता /M S Mehta 9910532720]

पाथर छायी मकान हूँछी
नानू नान कुड़ी में लै फरांग हूँछी
भीं में बिछै बेर गद्द चटाई
भली भल नींन उछी
आहा ! पहाड़ में कतु भल दिन हूँछी
आम –बुब, काक –जेठ -बौज्यू भै – बैणियोंक पुरि बरात हूँछी
मिल जुल बेर रोंछी सब, हमर लिजी रोजै त्योहार हूँछी
आहा ! पहाड़ में कतु भल दिन हूँछी....
रत्ती बेर देवी थान बटी, मशंख घंटीक आवाज उछी
छाज में भै बेर बुब लै हमार, गुड़गुड़ी हुक्क में तान भर छी
आहा ! पहाड़ में कतु भल दिन हूँछी....
दिन भरीक थकी पराण, खेतों में पसीण बहौं छी
आलू –पिनाऊ साग दगैण ,मडुवक चार रौट खछी
रत्ती कनै भलीक्कै पेट लै साफ हूँछी
आहा ! पहाड़ में कतु भल दिन हूँछी....
रत्ती कनै जब सब सै रोंछी, ईजक आदू काम है जछी
गोरूक दूध निकाव बेर, भिनैर कै चणै दिछी
दूदक गिलास किनार धर बेर
किरौटी लिजी भै – बैणियों में लड़ाई हूँछी
आहा ! पहाड़ में कतु भल दिन हूँछी....
बाबू जछी गोरूक ग्वाव, ईज खेतम कुटैयी छापेरि लि जछी
भै–बैणियोंक दगण हमलै , बाखोई में डोइनै रौंछी
आहा ! पहाड़ में कतु भल दिन हूँछी....
ठुल दादीक पेंट जब ,घुन जाणे पुज जछी, चार हरी पिहाव टल्ल जब
विक पिछाडि लाग जछी
ऊक बादा ऊ म्यर नई पेंट हूँछी, पेंट पैण बेर मैं लै खूब इतरौंछी
आहा ! पहाड़ में कतु भल दिन हूँछी....
स्यो,खुमानि,पुलम,काफो
हमर पहाड़ में खूब हूँछी
अडडू , बाघ– बकरि , साँप सीड़ी
हमर नान छनाँक खेल हूँछी
आहा ! पहाड़ में कतु भल दिन हूँछी....
भल करला भलै हौल, आम–बुबुक य सीख हूँछी
पहाड़ेक ठंडी हाव में, ईष्ट देवोंक आशीष हूँछी
आहा ! पहाड़ में कतु भल दिन हूँछी....

[Bhishma Kukreti]

         

Gokula Nand Kimothi : the bridge between older and newer Garhwali poetries

Critical and Chronological History of Modern Garhwali (Asian) Poetry –-50
                    Literature Historian:  Bhishma Kukreti


           After independence, there have been two types of Garhwali poets. The first type of poets did not leave the legacy of old precedent established by poets around 1850 AD. Late Aditya Ram Doodhphudi was one such poet who even in nineties followed the set pattern of Garhwali poetry in terms of physical format, style, conversation path with readers or audience, subject, writing verses more for moral teaching or we may say that the versifiers of this class were purely idealistic in form and subjects in Garhwali literature. Another class of Garhwali poets emerged after independent, which initiated to doing experiments in many dimension and direction of poetries . These experiment lovers broke all the borders of past pattern of Garhwali poems in terms of form, style, structure, composing scale , symbol, attitude, experiencing symbols of a common man, direct communication representation with the audience, and subject. The know critic of Garhwali poetry Bhagwati Prasad Nautiyal intimates that Abodh Bandhu Augean , Sarvesh Juyal, Kanhaya Lal Dandariyal, Jaya Nand Khuksal 'BauLya', LalamJi' Giridhari Lal Thapaliyal 'kankal', Sher Singh 'Garhdeshi' and Jagdish Bahuguna 'kiran' will be remembered in Garhwali poetry world for initiating new terms, new formats, variation in subject and characterization, subject of realism and new communication conduit of poetry. Most of the poets of eighties , nineties and this millennium have not only followed the path, which Nautiyal described above but newer generation of poets are more aggressive and do more experiments in all terms of poetry.

Born in 1920 in Kimotha, Pokhari, Chamoli Garhwal, Gokala Nand Kimotha is the bridge between the two classes of Garhwali poets. Gokula Nand Kimotha meets both the ends. Being in army for twenty eight years, Gokula Nand Kimotha 's poetries are full of patriotism, idealistic in nature and are with moral building messages, which our poets of pre-independence stressed upon. However, at the same time Kimothi used new symbols, newer subjects emerged because of post-independence in Garhwal. From form , style and aim of teaching point of views, verses of Kimothi seems to be old Garhwali poems of pre-independence but subject, symbols, using fresh emblematic words for direct conversation or communicating with readers attach him to the new generation of Garhwali poets.

Gokula Nnand Kimothi published two books on collection of his Garhwali poetries 'Garhwali -Gatha' and Pitaroon Raibar'

As name suggests, Garhwali Gatha has poems of praise worthy characters of Garhwal and Garhwalis . The rhymes of Garhwali Gatha are in the form of folk Garhwali songs and subject.

There are seventeen poems in Pitarun ko Raibar and most of the verses are aimed towards idealistic way of life .

In Binti poem, Kimothi prays to Laxmi the goddess of wealth for enhancing the prosperity and modern facilities in Garhwal that no Garhwali inhabitant requires migration and faces the pain of insult before others :

PaNi, motor bijali di de
Panchun ki di de raj.
Bhair ni jan poD jo ham sani
dekhaN bada bada saab

Fazal poem describes the scene of morning happenings in a Garhwali village and while reading the poem, the reader experiences as if it is the time of morning in his/her village
If Boya ki Jikudi describes the sacrifice of a mother of Garhwali village, Sajj poem takes us showing the reality of breaking relationship , intolerance, fissures in the old customs, Garhwali leaving their own language due to migration from Garhwal and the struggles in the migrated land.

Though, Gokula Nand Kimothi spent twenty seven years in army out of Garhwal he could not adjust himself in so called foreign land (pradesh) and there he remembers Garhwal and Garhwal. The poems Pyaro Garhwal and Teri Yad Man tell us how a migrated Garhwali feels frustrated in migrated land and how he remembers his motherland on and on. pyaro garhwal is also the extension of Garhwali folk song myaro gadhwaL kano bhagyan, kyaLa kulain ka chhan jakh bagwan and teri yad man poetry is annexing poetry tu wheli beera ghasiyaryun ka bhesh man created by Jeet Singh Negi

BaskyaL is the narration of rainy season in Garhwal and the beauty of Garhwal in rainy season. Same way, myaro gaun, byakhun dain poems are also the description of geographical beauty of Garhwal.

The ni hondu naunoo, pitrun raibar, palisi dida, swaanai-khan and uthau bhula haLsingo poems come under idealistic poems and teaches the importance of morals and morality. These poems pay attention on values, humanity, Garhwalism, village-ism and disciplined life.
The poem San 62 ki pukar of Kimothi is a call for all Garhwalis to serve the country and the description of tension generated around Neeti-Mana the Indo-China border villages of India.

Though, Kimothi wrote or published more poems in Hindi than Garhwali poems but Gokula Nand Kimothi got recognition in literary field because of Garhwali verses. Gokula Nand Kimothi will be remembered in Garhwali poetry field for his immense love for beauty of Garhwal, expression of pain of migration, destruction of Garhwali customs due to migration, extending the subject of folk songs and poetic subject of Jeet Singh Negi, creating patriotic poems as of Ram Dhari Singh Dinkar the famous Hindi poet and pathos rapture in remembering Garhwal through his Garhwali poems.


Copyright @ Bhishma Kukreti Mumbai; 2016
Critical and Chronological History of Asian  Modern Garhwali Folk Songs ; Critical and Chronological History of Modern Garhwali Folk Verses; Critical and Chronological History of Asian Modern Poetries; Poems Contemporary Poetries; Contemporary folk Poetries from Garhwal; Development of Modern Garhwali Folk Songs; Poems; Critical and Chronological History of South Asian    Modern Garhwali Folk Verses; Modern Poetries; Contemporary Poetries; Contemporary folk Poetries Poems  from Pauri Garhwal; Modern Garhwali Folk Songs; Modern Garhwali Folk Verses; Poems ; Modern Poetries; Contemporary Poetries; Contemporary folk Poetries from Chamoli Garhwal; Critical and Chronological History of Asian Modern Garhwali Folk Songs; Modern Garhwali Folk Verses; Poems; Critical and Chronological History of Asian  Modern Poetries; Contemporary Poetries, Poems folk Poetries from Rudraprayag Garhwal Asia; Modern Garhwali Folk Songs; ; Critical and Chronological History of Asian Modern Garhwali Folk Verses; Modern Poetries; Contemporary Poetries; Contemporary folk Poetries from Tehri Garhwal; Asia ; Poems;  Inspirational and Modern Garhwali Folk Songs; Asian Modern Garhwali Folk Verses; Modern Poetries; Contemporary Poetries; Contemporary Folk Poetries from Uttarkashi Garhwal;  Modern Garhwali Folk Songs; Modern Garhwali Folk Verses; Poems; Asian Modern Poetries; Critical and Chronological History of Asian Poems; Asian Contemporary Poetries; Contemporary folk Poetries Poems from Dehradun Garhwal; Famous Asian Poets; Famous South Asian Poet ; Famous SAARC Countries Poet ; Critical and Chronological History of Famous Asian Poets of Modern Time;
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  स्वच्छ भारत ; स्वच्छ भारत ; समर्थ गढ़वाल

[Bhishma Kukreti]

Modern Garhwali Folk Songs, Concept Comparison  ,  Satire Poems

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         रंग (गढ़वाली कविता )

रचना --    देवेश  जोशी ( जन्म 1967 , गंगुली , चमोली  गढ़वाल  )
Poetry  by - Devesh Joshi

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( गढ़वाली कविता  क्रमगत इतिहास  भाग -139  )
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इंटरनेट प्रस्तुति और व्याख्या : भीष्म कुकरेती
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लाल पिंगळा हैरा नीला
काळा अर सुखैला
बनि -बनि रंग का छन 
दुनिया मा
पर विज्ञानं पढ्यां लोग ब्वलदन
कैकू क्वी रंग नी छ
रंग त उज्याळा मा हूंदा
उज्याळा का जै रंग तै हम पचै नी सकदा 
अपण भैरा खोळा मां
वै ही रंग दिख्येंदा
तब तू -
जु दिखेंद जथगा सुखिल भैर बिटेन
मन को उथगा काळू होलू
अर जु दिखेंदू जथगा ईमानदार
वो होंद महा -बेमान 




( साभार -- अंग्वाळ )
Poetry Copyright@ Poet
Copyright @ Bhishma Kukreti  interpretation if any

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पौड़ी गढ़वाल, उत्तराखंड  से गढ़वाली लोकगीत , कविता ; चमोली  गढ़वाल, उत्तराखंड  से गढ़वाली लोकगीत , कविता ; रुद्रप्रयाग गढ़वाल, उत्तराखंड  से गढ़वाली लोकगीत , कविता ;टिहरी गढ़वाल, उत्तराखंड  से गढ़वाली लोकगीत , कविता ;उत्तरकाशी गढ़वाल, उत्तराखंड  से गढ़वाली लोकगीत , कविता ; देहरादून गढ़वाल, उत्तराखंड  से गढ़वाली लोकगीत , कविता ; 
  स्वच्छ भारत , स्वच्छ भारत ,  धनवान  गढ़वाल

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[Bhishma Kukreti]

गढ़वाली की उत्कृष्ट कविताओं में से एक कविता

श्री प्रेम लाल भट्ट (देवप्रयाग , 1931 ) हिंदी के जाने माने  कृतिकार है. गढ़वाली में भी प्रेम लाल भट जी का योगदान प्रशंसनीय है।  गढ़वाली भाषा में दो कविता संग्रह और एक महाकव्य के रचयिता प्रेम लाल भट्ट की निम्न कविता पंक्तियाँ गढ़वाली काव्य संसार की घरोहर  हैं -

इन रुत रुत मी ह्वे गयों / जनु मेरु दुश्मन भी न हो। 
मी तैं उर्ख्यळा  की घाण सी /क्वी धोळि गै क्वी कुटि गै
फंड फूकि द्यों ये समाज न मि फुकीं चिलम को तमाखू सी।
कटण दे नाक या स्वेण हो , यो निसाब ही म्यरा साथ रै
( उमाळ काव्य संग्रह ) 
      रुखा माटा मा प्यार की फसल की   बिडंबना

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रचना --   प्रेम लाल भट्ट   ( जन्म -1931, सेमन , देवप्रयाग , गढ़वाल     )
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इंटरनेट प्रस्तुति और व्याख्या - भीष्म कुकरेती

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कैन बोलि या रिसी मुन्यूं की
द्यौ अर द्यब्तौं की धरती च
तुम्हीं बता क्या रूखा माटा मा
फसल प्यार की उग सकणी च ?
जख भुम्याळ भूखा मौन्ना छन
मेघ तिस्वाळा ही घुमणा छन
रक्षपाल रक्षा का बाना
त्राहि त्राहि ही सब कन्ना छन
वख बल कबि द्यवता रहेंदा छा
बात क्या या तुम तैं खपणी च ?

तुम्हीं बता क्या रूखा माटा मा
फसल प्यार की उग सकणी च ?
देव बाला छन भूखा पेट जू
घास का फंची सान्नी सन्नी छन
सोळ हाथ का पाठगौं से जू
ज्वान्नि कि ल्हास ल्हसोण्णी छन
एक मील से रिसि कन्या क्वी
डिब्लु पाणि कू ल्है सकणी  च ?   
तुम्हीं बता क्या रूखा माटा मा
फसल प्यार की उग सकणी च ?

[Bhishma Kukreti]

 Prem Lal Bhatt: the Garhwali Poet of Struggle, Pain and new Vision   
Critical and Chronological History of Modern Garhwali (Asian) Poetry – 51 A

                    Literature Historian:  Bhishma Kukreti

   Critics and Editor Madan Duklan put Prem Lal under intellectual poets of Garhwal. Puran Pant also supports Duklan. 
     His epic 'Uttaryan' is not based on the common subject of Garhwal but different web of stories.
His poetry collection 'Umal' is new statement of poor and poverty.  The Khand Kavya (long Poetry) 'Bhagai Lakir' is a food for thoughts for intellectual readers and collection gift for them.
The dialects of Bhatt are mixers of Devprayagi Garhwali, Sanskrit and Hindi.
  Sahitya Acedemy awarded Prem Lal Bhatt for his contribution in Garhwali literature.
    Prem lal bhatt was born in 1931 in Seman, Devprayag, Garhwal.

गढ़वाली की उत्कृष्ट कविताओं में से एक कविता

श्री प्रेम लाल भट्ट (देवप्रयाग , 1931 ) हिंदी के जाने माने  कृतिकार है. गढ़वाली में भी प्रेम लाल भट जी का योगदान प्रशंसनीय है।  गढ़वाली भाषा में दो कविता संग्रह और एक महाकव्य के रचयिता प्रेम लाल भट्ट की निम्न कविता पंक्तियाँ गढ़वाली काव्य संसार की घरोहर  हैं -

इन रुत रुत मी ह्वे गयों / जनु मेरु दुश्मन भी न हो। 
मी तैं उर्ख्यळा  की घाण सी /क्वी धोळि गै क्वी कुटि गै
फंड फूकि द्यों ये समाज न मि फुकीं चिलम को तमाखू सी।
कटण दे नाक या स्वेण हो , यो निसाब ही म्यरा साथ रै
( उमाळ काव्य संग्रह ) 
      रुखा माटा मा प्यार की फसल की   बिडंबना

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रचना --   प्रेम लाल भट्ट   ( जन्म -1931, सेमन , देवप्रयाग , गढ़वाल     )
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इंटरनेट प्रस्तुति और व्याख्या - भीष्म कुकरेती

-
कैन बोलि या रिसी मुन्यूं की
द्यौ अर द्यब्तौं की धरती च
तुम्हीं बता क्या रूखा माटा मा
फसल प्यार की उग सकणी च ?
जख भुम्याळ भूखा मौन्ना छन
मेघ तिस्वाळा ही घुमणा छन
रक्षपाल रक्षा का बाना
त्राहि त्राहि ही सब कन्ना छन
वख बल कबि द्यवता रहेंदा छा
बात क्या या तुम तैं खपणी च ?

तुम्हीं बता क्या रूखा माटा मा
फसल प्यार की उग सकणी च ?
देव बाला छन भूखा पेट जू
घास का फंची सान्नी सन्नी छन
सोळ हाथ का पाठगौं से जू
ज्वान्नि कि ल्हास ल्हसोण्णी छन
एक मील से रिसि कन्या क्वी
डिब्लु पाणि कू ल्है सकणी  च ?   
तुम्हीं बता क्या रूखा माटा मा
फसल प्यार की उग सकणी च ?

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Copyright @ Bhishma Kukreti Mumbai, 2016
Asian  Modern Garhwali Folk Songs, Modern Garhwali Folk Verses of struggle, pain and new vision    , Asian Modern Poetries, Poems Contemporary Poetries of struggle, pain and new vision , Contemporary folk Poetries from Garhwal of struggle, pain and new vision; Development of Modern Garhwali Folk Songs, Poems of struggle, pain and new vision , South Asian    Modern Garhwali Folk Verses, Modern Poetries, Contemporary Poetries, Contemporary folk Poetries Poems of struggle, pain and new vision from Pauri Garhwal; Modern Garhwali Folk Songs, Modern Garhwali Folk Verses, Poems , Modern Poetries of struggle, pain and new vision , Contemporary Poetries, Contemporary folk Poetries from Chamoli Garhwal; Asian Modern Garhwali Folk Songs, Modern Garhwali Folk Verses of struggle, pain and new vision, Poems, Asian  Modern Poetries, Contemporary Poetries, Poems folk Poetries from Rudraprayag Garhwal Asia; Modern Garhwali Folk Songs  of struggle, pain and new vision, Asian Modern Garhwali Folk Verses, Modern Poetries of struggle, pain and new vision, Contemporary Poetries, Contemporary folk Poetries of struggle, pain and new vision from Tehri Garhwal, Asia ; Poems,  Inspirational and Modern Garhwali Folk Songs, Asian Modern Garhwali Folk Verses, Modern Poetries, Contemporary Poetries, Contemporary Folk Poetries from Uttarkashi Garhwal; , Modern Garhwali Folk Songs, Modern Garhwali Folk Verses, Poems, Asian Modern Poetries, Asian Poems, Asian Contemporary Poetries, Contemporary folk Poetries Poems from Dehradun Garhwal; Famous Asian Poets, Famous South Asian Poet , Famous SAARC Countries Poet , Famous Asian Poets of Modern Time,
पौड़ी गढ़वाल, उत्तराखंड  से गढ़वाली लोकगीत , कविता ; चमोली  गढ़वाल, उत्तराखंड  से गढ़वाली लोकगीत , कविता ; रुद्रप्रयाग गढ़वाल, उत्तराखंड  से गढ़वाली लोकगीत , कविता ;टिहरी गढ़वाल, उत्तराखंड  से गढ़वाली लोकगीत , कविता ;उत्तरकाशी गढ़वाल, उत्तराखंड  से गढ़वाली लोकगीत , कविता ; देहरादून गढ़वाल, उत्तराखंड  से गढ़वाली लोकगीत , कविता ;   Asian Poems for ; South Asian Poems for  ; Indian Poems for  ; North Indian Poems for   ; Himalayan Poems for
  स्वच्छ भारत , सफल भारत , गढ़वाली भाषा युक्त गढ़वाल 

[Bhishma Kukreti]

Umal : A Collection of Poetries of Poverty, Personal Accounts and Painful Prateek Dobhal-
(Review of Umal ' a Garhwali , Asian Poetry Collection )
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Critical and Chronological History of Modern Garhwali (Asian) Poetry – 51 B
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                Literature Historian: Bhishma   Kukreti 
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      Poverty is an universal truth and human conscious poets create poverty and personal account oriented poetries as Confucius, Charles Baudelaire, Charles Dickens,David Olsen, Du Fu, Ernesto Cardenal, Frank Mc Court, Frederick Douglass, George Lamming, Gustavo Gutierrez, Julia Vinograd, Jelaluddin Rumi, Kazi Nazrul Islam, Michael Harrington, Maria Eugenia Lima, Miguel Hernandez, Mirabai, Muhammad Mahdi Mahdi al-Jawahiri, Muhammad al-Maghut, Pope Pius X, Ryokan, Samuel Johnson, James Boswell's , Wislawa Szymborska, Thich Nhat Hanh, Fred Taban, Robert Service, Robert Burns, Nissim Ezkiels, created very fine poems on poverty and struggle of poor people.
     Prem Lal Bhatt is famous Hindi poet, short story writer, critic and novelist. However, Prem Lal Bhatt published poetries in Garhwali language too. Prem lal bhatt wrote an epic Uttarayan (unique subject) and love oriented poems in poetry collection Kutgyali. Umal is unique in Garhwali poetic world but in the world literature too. All the poems of Umal are pertaining to poverty and experiences of poor people . We may find very rarely such volume of poetry collection in the world literature. Many Garhwali poets as one of the greatest poets of world literature Kanhaya lal Dandriyal wrote poetries on experience of poverty and poor people but even he did not wrote/publish all the poems pertaining poverty and poor man
      Each poem of Umal (published in 1979) is epic and provocative poem and stir the readers about doing something for eradicating poverty too .
Yes! Poverty is a fact and when a wealthy person who never experienced non availability reads the poems of Umal , he will also ask the God for creating this inhuman division among human beings that is depriving people for food available in this earth. .
Umal means to come out and Umal poetry collection is a experiencing hunger, deprivation , no protection from seasonal changes for the poor .
In a poem in this volume, poet tells us that i is not only hunger, extreme struggle for getting a piece of brad by the poor but there is aggression from rich people to poor people , there is oppression for the poor and the poor man cant do anything against the oppressions :
Me tain urkhyalai ki gahn si
Kwee dholi ge kwee kooti ge
It is paradox in this world that the human beings created a peculiar system that the producer can not taste his won produce because of poverty as explained by Prem Lal Bhatt:
yakh bhainsi palik bi kabi
Kyau minu chhau ghyu doodh mai
ghyu t ghyu rai byaj ma
Mayedu bi nasib ni hoi
The poet describes the daily life of a poor man through similarity or parallel that the day of a poor man is equal to sickness and night are as painful of an widow, the morning as weeping and evening as sucide. This author did not find any such poem in Garhwali language and even in Hindi explaining poverty in such emotional wording. The poet is master of wordings and figure of speeches
The poems of Umal prove that Prem Lal Bhatt is connoisseur of creating comparison or simile .
Such bhog ki ch pakin hisar
Bhala jog wala khana chhan
Inu kandu chubhi yeen karibi ku
Min khut bi ni alge saku
Though there is everything in this earth but due to discriminating and suppressing mentality, the poor is deprived from his fundamental right to have food, shelter and clothing.
Whenever a poor man gets anything but the poor does not have to capability to digest it or use it :
Kakhi gas giccha gai bi ch
Ghutun magar ai bi ni ch
The extreme poverty brings a hopelessness , a negative thinking that poors cant not think about rising from poverty and even the poor man forgets there is something luck or path for coming out of poverty:
Ky batalu bathu you jog bee
Jab bhuligyon hitnu hi mi
Myari thand ab ya kujog ki
Chup meri hadgyun ma baithi ge
There are challenges to the God from poor that instead of creting poor men , He should have created them animals that at least they (Poor) could not experiences of deprivations on every moment of life:
Jani kyoku you bhagwan bi
Kardu majak gareeb se
Mankhi ki surat de ki bi
Pashu hi Banyu kyau rani de
T
he nature and wealthier people torture, oppress, provide torment, harass equally to poor community and both do not have any kindness towards poor people :
Ju garib ch duchy vo bui
Dhan val bansi bajanu ch
Dukhdu dukhdu rai
Yakh you sanatan chaldu aye
Likewise, there are one hundred and fifty poems in this volume, which all are pertaining to experiences of poor people and there is no hope that any new rule of humanity will improve the situations .When a reader reads the poems of Umal, the readers experiences the emotions as grief, awe, detachment, remorse, fatigue, indolence, depression, agitation, anxiety, stupor, dejection, eagerness, disorder, terror, trembling, choking of voice, stunning, etc. Prem lal Bhatt expertly describes sadness in his poetries that the wealthiest readers will also feel the pinch of poverty and its emotions .
Prem lal Bhatt uses Garhwali proverbs, saying, symbols, images as words like-- gurmulya jog, apna bhujya bukkhan, hisarai danI, pichhnai ki rothi, palyun kutta kani ayee, ansi ma bi saunlu for creating the poems and therefore these verses are very much understandable .
The poet used Devprayagi dialects in his poems and used Hindi Sanskrit word very frequently in the verse of this volume.
The one hundred fifty poems of this volume state that the histrian of world poetry will always appreciate Prem lal Bhatt for creating such fine example of sad poems be relevant to struggle , pain, helplessness, hopelessness, deprived experiences, suppressed familiarity, oppressed situations of poor people.
Umal
Garhwali Poetry collection by Prem lal Bhatt
Year of publication: 1979Ad
Published by
Krishna nagar , Delhi-110051
Copyright @ Bhishma Kukreti, Mumbai, India, 2010
Umal : Exclusive Volume of Poetries Describing Poverty , Struggle of Poor
Umal: Experiencing the hunger, struggle for a bread piece by a poor woman
Umal : Challenging the God for Poverty and Inhumanly discriminations in the Earth

[Bhishma Kukreti]

Epic Uttarayan: A History of Civilization, Philosophy, and Spirituality
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(Commentary of Dr. Shiva Nand Nautiyal on Uttarayan an Epic by Prem Lal Bhatt)
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Critical and Chronological History of Modern Garhwali (Asian) Poetry –51 C 
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                    Translation: Bhishma Kukreti
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      Uttarayan is a History, a philosophy of human life, but on top of it , it is poetry. The poet Prem Lal Bhatt used the imagination but there is total realism in the story. The epic is about philosophy but is not beyond common men.. One of the great poets of Garhwali language Prem lal Bhat took clue from Purans but took those stories, which are needed for proving humanity as the supreme power or force. The 'Narayan' of Uttarayan is as old as his wife 'Laxmi' who is 'Chanchala' . Other name of 'Laxmi' is 'Vasana' the desire, yearning, craving, want, wish and so on. And whole earth moves around desire .
        The cultural history of human beings is the history of ups and downs brought by power (Indriya- sensational organs) and desire (Vsana) .The desire and power together attack first on the devotion and faith.
               Upnishad and Purans described 'Shradha' (devotion) with many names and forms. The eldest wife of Dharma or Vishwash (Faith) is Shradha among his thirteen wives. Shradha is the eldest daughter of Prajapati (the creator) . Prem Lal Bhatt took this clue only - Shradha and Vishwash because Shankar and Parvati are the form of belief (faith) and trust. If, the Shradha (trust) of Kamayani epic by Jai Shankar Prasad , along with Manu ( Focused thinking) develops humanity; the Shadha of Uttarayan cooperates with faith/belief and culture the humanity. The name of son of Faith (Dharma ) and Trust (Shradha ) is Shubh (auspicious or beneficial) in Uttarayan. Both Dharma (Faith) and Shradha ( Trust) .
           For some time, for protecting their existence , Shradha and Dharma had to escape away from the kingdom of Narayan and Laxmi to Aryamandal. However, in Arymandal too, the people are divided between believers and non believers,. Here too Narayan and Laxmi (Power and desire) are ruling to people. Dharma and Shradha start to unite them and try to free the people from the bad effect of power and desire. Here, both happen to to meet Deena (Poverty) and her daughter Bhakti (extreme Devotion) . Bhakti tells the story of her struggle in life to Shradha.
         Deena (Poverty) is the real fact of this earth. Karma (Acts ) always been deceiving Deena (Poverty). And those who who do not accept this immutable fact that he does not understand Karma (Act) and Karmic (Doer). The imaginary wives - Kinchana (Having) and Kinshasa (Not having or Deprived) of Karma in Puran are objective oriented. Deena is human being who is in pain and her husband Prabhu (The God) don't hug her but Deena is always devoted to Parmeshwar (The God). The people exploited by Laxmi (wealthy and powerful) come under the banner of Vishwash and this ignites the Class -War in Aryamandal.
      The Class war between haves and Haves not is the central point of Uttarayan, where Shakti is essential and Shakti is also exploiter of humanity . Prem lal Bhat proves his genius in describing the Class War , which is always there from the initiating point of human being taking birth in this earth.
         Deena (Deprived) is representative of human sensitivity and her revolution against Power and Endless- Desire is the struggle for existence in Aryamandal. Shradha and Vishwash help to unite individual struggles of deprived class and help the humanity. Eradication of poverty is the main objective of humanity and for that the unity among deprived ones is essential ingredient.
          The imagination of Swarg (heaven) above the earth is wishful thinking . Full of aspirated person becomes weightless and goes to Shunya (heaven) and reaches in devious position . Desire or wsh throws the human into wandering position. Narayan under the influence of Laxmi falls in wandering position. But Bhakti brings him down in the reality that is in the earth. Humanity and Bhakti protects His deity characteristics.
          From today's point of view, there is nothing wrong if learned people perceive the consumerism as the real face of Laxmi and East India Company as human face of Laxmi too. Indian people revolt against British ia nothing but the combined struggle of Faith and devotion for saving humanity. The Indian freedom fight is the repetition of Dev- Asur Sangram (War between Demons and Deities) .
        The two attitudes Shadha and Vishwas (Trust and Faith) struggled against the Shakti and Bhogvadi Pravirti (Power and Consumerism) and got success. However, the prime objective of Shradha and Vishwash is not success but the amin aim is equality among all human beings and providing highest position to humanity in this galaxy. This war is never ending and the exploiters/terrorists and humanitarians will always clash with each other.
          Scientific researches never believe that blood or flesh is living matter but for scientist blood is a matter only. In Uttarayan, the poet imagined the wealthy and powerful become 'Shila' (Stone or heartless)
           When there will be struggle/clashes between the two opposite attitudes, then only the humanity will get heist position in this earth . Pralayntar or after revolution, humanity will definitely win
Curtsey and Copyright Shri Prem lal Bhatt for permitting translation
Uttarayan:
A Garhwali language Epic
Poet : Prem Lal Bhatt
Publisher : Sahta Sahitya Bhandar 57-B Pocket a Phase-II
Ashok Vihar New Delhi
Internet copyright Prem Lal Bhatt, New Delhi, 2009

[Bhishma Kukreti]

Kutgyali : Defining Love Differently in Garhwali Language
(Review of Poetry Collection "Kutgyali" of Prem Lal Bhatt)

Critical and Chronological History of Modern Garhwali (Asian) Poetry – 51 D

Review by: Bhishma Kukreti

  As the world poetic history remembers Alexander Pushkin, Andrew Marvell , Carl Sandburg ,David Herbert Lawrence , Edna St. Vincent Millay , ,Edward Lear ,Edgar Allan Poe , Elizabeth Barrett , Emily Dickinson , John Donne , Johann Wolfgang von Goethe, Katherine Mansfield , Lord Byron , Matthew Arnold , Oscar Wilde , Percy Bysshe Shelley , Philip Larkin , Pablo Neruda , Rainer Maria Rilke , Robert Burns , Robert Herrick , Robert Frost , Robert Browning , Rudyard Kipling , Theodore Roethke , William Butler Yeats , Walt Whitman , W. H. Auden ,William Shakespeare for their finest way of explaining LOVE through their poetries, world poetry critics will position Prem Lal Bhatt as the poet who initiated creating LOVE related poems differently and exclusively in Garhwali language .
            The critics of Garhwali literature ignored the senior Garhwali literature creative Prem Lal Bhatt for gifting his dues for creating new way of poems in Garhwali. The coming generations will remember Prem lal Bhatt for providing new subjects and new of defining many conventional subjects differently and for breaking conventional wisdom too. The latest poetry collection "Kutgyali" of Prem Lal Bhatt is the best example that Bhatt does find new way of explaining things in his own way. Bhatt labeled the love distinctly and is able to break the old wisdom of love explanations in Garhwali poetries. This author never read such poetries regarding love in Garhwali literature and this author wants to congratulate to Prem for creating such marvelous piece of poetries .
            Usually, even today, the Garhwali language poets do not leave the shadow of Baldev Prasad Sharma 'Deen ' in describing love from meeting of famous poem 'Rami Baurani' and 'Tu Holi Beera uch Nisi Dandyun Man' of famous Garhwali poet jeet Singh Negi for describing love-pain of separation. However, Prem Lal Bhatt has been successful in breaking the conformist astuteness about 'Love' found in Garhwali poetries whether there is pain of separation or happiness of meeting by the lovers .In fact , his many poems characterize the devotion from the new angles and the poet sees love from new prospective too. After reading all the poetries, the reader will appreciate Prem lal that he has depth knowledge of Indian philosophies - and has knowledge of real Bhakti. It seems that the poet follows both the Narad Bhakti Sutra and the Markenday's Bhakti Sutra because in some poems the poet argues that the final solution of any love is not result but the target of love is path but in couple of poems the poet supports the theme that get love by any means. According to Narada Bhakti Sutra the aim of love is not result but walking on the love path but Markendaya says that there should be results of each love or devotion.
           When somebody says that 'Love is nothing but accepting' , the poet explains it through many poems in this collection.
       When a reader reads the poem " Va Ek Dristi Kaiki " of Bhatt the reader will remember the famous quote about love is " "Age does not protect us from love, But love to some extent protects us from age."
        There is definitely difference between desire and achieving the desired aim and Prem lal successfully explains this reality through his poem "Dwee jindagee Samantar"
        The poem " Pyar Vo Bi Pyar Kya" explains the love but differently in these words of a unknown philosopher "Listen to your heart, for it knows the truth"
         Corinthians wrote a poem as "Love is patient, love is kind. It does not envy, it does not boast, it is not proud. It is not rude, it is not self-seeking, it is not easily angered, it keeps no record of wrongs. Love does not delight in evil but rejoices with the truth. It always protects, always trusts, always hopes, and always perseveres. Love never fails" and Prem lal Bhatt elaborates the true sense of of love in his poem "Tu dhadkan jan chhain"
        Love is all about accepting and poet writes in Sweekar main"-
Kora kagaj parain daskhat chhan karyan
      Teri kwee bi ibarat sweekar ch main
         Like this , Prem Bhatt explores many internal, known and unknown aspects of love in his forty poems in this collection 'Kutgyali'
             Prem Lal Bhatt brought many new symbols, new wordings, new metaphors/figure of speeches and imagery for Garhwali poems in this collections and the coming generations will definitely appreciate Prem Lal Bhatt for initiating new explanations of love in Garhwali poetries. Prem Lal Bhatt also brought new romances in Garhwali poetry and .became successful in surprising the readers and poets too.
However, this writer is not happy that though there were alternate words in Garhwali language, Prem Lal Bhatt used Hindi words unnecessarily in many his poems
                The poetries of Kutgyali are of international standard and all the poems are enough proof that th language creator of small population as Garhwali language can create the contemporary literature.
Kutgyali
Sahitya Bhandar
57 B Pocket A, Phase II
Ashok Vihar
Delhi-110052
Phone 011-27420386
　
Copyright @ Bhishma Kukreti, Mumbai, India, 2010

[Bhishma Kukreti]

Modern Garhwali Folk Songs, Poems , 

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         बीजि ग्याई कविता (गढ़वाली कविता )

रचना --  गिरीश पंत 'मृणाल '  ( जन्म 1967  , भट्टी गांव , पौड़ी  गढ़वाल  )
Poetry  by - Girish Pant 'Mrinal'
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( गढ़वाली कविता  क्रमगत इतिहास  भाग -140  )
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इंटरनेट प्रस्तुति और व्याख्या : भीष्म कुकरेती
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  खौरी  का बारा, बीजि ग्याई कविता
लेखिक , पौढिकि , 'से ' ग्याई कविता। 

गांधी का त्याग से रामी का तप तक
जीतू कि प्रीत मा 'र्वै' ग्याई कविता। 

ह्यूं का हिंवाळ से , स्वाणा बुग्याळयूँ तक
नंदा की छंतोळी तक 'छै '  ग्याई कविता।   

चौछवड़ि गाड गदेरों का पाणि से
गंगा की औत नहे  ग्याई कविता।   

हौळ की स्यूं बटि , बांजि पुंगड़ी तक
ढुंगा अर गार बुकै  ग्याई कविता।   

आंख्युं मा अंसधरि मन मा यकुलास
कुजाणि कैकु क्या ख्वै ग्याई कविता।   

सूणीकि -भौणीकि , बींगीकि -जाणीकि
कनै नि गूणी खौंळये  ग्याई कविता।   

देखिकि हाल मनखी मनख्याळी  का
हंसी कि रूणी बौळये  ग्याई कविता।       

( साभार -- अंग्वाळ )
Poetry Copyright@ Poet
Copyright @ Bhishma Kukreti  interpretation if any

Modern Garhwali Folk Songs, Modern Garhwali Folk Verses  Helplessness of Poetry   , Modern Poetries   Helplessness of Poetry   , Poems Contemporary Poetries Helplessness of Poetry    , Contemporary folk Poetries  Helplessness of Poetry  from Garhwal; Modern Garhwali Folk Songs,Poems  Modern Garhwali Folk Verses  Helplessness of Poetry   , Modern Poetries, Contemporary Poetries, Contemporary folk Poetries Poems  Helplessness of Poetry   from Pauri Garhwal; Modern Garhwali Folk Songs, Modern Garhwali Folk Verses, Poems , Modern Poetries, Contemporary Poetries, Contemporary folk Poetries from Chamoli Garhwal; Modern Garhwali Folk Songs Helplessness of Poetry   , Modern Garhwali Folk Verses, Poems, Modern Poetries, Contemporary Poetries, Poems folk Poetries from Rudraprayag Garhwal; Modern Garhwali Folk Songs, Modern Garhwali Folk Verses, Modern Poetries, Contemporary Poetries, Contemporary folk Poetries from Tehri Garhwal; Poems, Modern Garhwali Folk Songs, Modern Garhwali Folk Verses, Modern Poetries, Contemporary Poetries, Contemporary Folk Poetries from Uttarkashi Garhwal; Modern Garhwali Folk Songs , Modern Garhwali Folk Verses, Poems, Modern Poetries,Poems, Contemporary Poetries, Contemporary folk Poetries Poems from Dehradun Garhwal;
पौड़ी गढ़वाल, उत्तराखंड  से गढ़वाली लोकगीत , कविता ; चमोली  गढ़वाल, उत्तराखंड  से गढ़वाली लोकगीत , कविता ; रुद्रप्रयाग गढ़वाल, उत्तराखंड  से गढ़वाली लोकगीत , कविता ;टिहरी गढ़वाल, उत्तराखंड  से गढ़वाली लोकगीत , कविता ;उत्तरकाशी गढ़वाल, उत्तराखंड  से गढ़वाली लोकगीत , कविता ; देहरादून गढ़वाल, उत्तराखंड  से गढ़वाली लोकगीत , कविता ; 
  स्वच्छ भारत , स्वच्छ भारत ,  धनवान  गढ़वाल

[Bhishma Kukreti]

  ब्यटा ! कथगा निर्दै हुयाँ तुम !
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रचना --  सुदामा प्रसाद 'प्रेमी '  ( जन्म  - 1931 -2014, फल्दा , पटवाल स्यूं , पौ.   ग .     )
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इंटरनेट प्रस्तुति और व्याख्या - भीष्म कुकरेती

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ब्यटा दयाल , कृपाल
जब से तुम परदेश गयां,
तुमन इख को बाटो नी सुंत्याळो
कथगा निर्दै हुयाँ तुम !
जैं ब्वेका तुमन संसधरा पेछा,
जैं ब्वेना तुम नांग भूख सैकी
अपणी छाती पर चिपकैकी रखी छा ,
जैं ब्वेना ज्यू मारी की ,
लाड प्यार से पाळीपोशी की
अपणो मन बुथ्याई छयो -
कि म्यरा गुरबर -गरबर
बच्यां राला , गोरु चरैकी भी -
गुजर बसर कारला।
पर तुम गोरु चरौण्या न रैकी -
मनखी चरौण्या ह्वैग्याँ
याँ की मी तैं भारी ख़ुशी छै:
अपणी कोख मिन धन्य समझी छैः
पर ब्यटा आज मेरा होणा छन कुहाल
टक्क लगैक सूण्ल्या
ब्यटा दयाल -कृपाल

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( साभार --शैलवाणी , अंग्वाळ )