उत्तराखंड पर कवितायें : POEMS ON UTTARAKHAND ~!!!

[Bhishma Kukreti]

Sab Mileek Raunla Ham : A  Gem of Indian Children  Literature

  (A Review of Poetry Collection for Children Sab Mileek Raunla ham ' by Lalit Keshwan )

Critical and Chronological History of Modern Garhwali (Asian) Poetry –-73 B
                    Literature Historian:  Bhishma Kukreti
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  In all language literature, the literature for children is found relatively the least . it is difficult to write for children as  the poet or prose maker mistake the subject and the literature become the subject of fun instead of creating funny literature for children. Understanding The children psychology is difficult and if the creation is not proper the work goes in vein.
In modern Garhwali language, till date there is only one attempt and that is Ankh Pankh poetry collection by Abodh Bandhu Bahuguna (1970) . Dr Nand Kishor Dhoundiyal presented folk children poem and published them in 2010.
The second modern Garhwali poetry collection for children is  'Sab mileek Raunla' by Lalit Keshwan (2010) . There are six poems for children in this collection and all are proof the capability of Lalit Keshwan as poet and psychologist.
                The first poem is about the suppression of a lion and the wise acts of a fox to protect the animals from lion. The images and symbols of animals are specific in Garhwal , Lalit Keshwan uses symbols and animals very effectively to attract children and indirectly offering message too
   The story in poems Muso ar biralo (Mouse and cat ) or Kukhadi ar mair are marvelous pieces of poems in world literature, The uses of symbolic animals for preaching the children is efficient
The poem Syal –Kukur is also narration of animal characters and children as well as old aged will like the poetry. Children literature reviewers  Lukens , Reichards, state that use of imagery is essential aspect of children poetry to attract establishing mood and delivering the concepts in the perception of readers . In this poem , Lalit seems the master of setting mood of children readers by using images in poetry.
Fool is about the importance of living amicably in the society. The sixth poem about Mahatma Gandhi tells the children that a small town person can be a great soul forever. The serious subject is narrated in simple words and with simplicity that children are always anxious to finish  the full poem
    The most difficult situation is that the children have less experience and the wordings of experiences of old men can not relate the understanding of children mind. However, Lalit Keshwan uses the words from Garhwali vocabulary which are commonly understood by small children too. Chung –Yuan Liu and Ning Huang  state that the failure of poet who wants to address children through is that the poet uses advanced vocabulary , however, the mastery of Lalit Keshwan is that he uses simple and memorable lines and phrases that all poems become interesting for children.
  In any children poem, the first need is to attract the children at initial stage only. Famous children literature analysts as  T Cairney, Jones, D.l.  Russel,  C.Lynch-Brown, C.M. Tomlinson  brief that to fascinate young readers there should be perfect humor narration in the poetry. Lalt Keshwan is born humorous poet and he uses humor perfectly to attract the young Garhwalis to read these six poems though all are different in subject and messages.
The scholars as Egan, horning, Jones, L. Rothlein, A.m. Meinbach, D. Booth, b.Moore, advocate the poem should be rhyme in nature to magnetize the young readers for poetry reading and Lalit Keshwan has been successful in attracting the young readers by creating vivid rhythm in his all six poems .
Personification is also the demand for  creating interest among the child readers and Lalit Keshwan 's  these poems show that Keshwan is aware about the importance of personification in verses for children.
   Poetry reviewers as  L. Reichards , Hill and Jones suggest that word play  great role in engaging the children in poem and Lalit Keshwan is master of words to engage the young and old readers.
   Conclusively could be said that lalit Keshwan is successful in creating poems for children as he is successful in creating humorous, satirical , serious epical poems in past. As the world literature lovers appreciate the works of Yahuda Amichi, Erin Belieu, Carl Sandburg, T.S. Elliot, H V Dyke, Stevenson  Rabeendra nath Taigor, , P Eluard, Cullen, Brandstreet, William Henry Devies , Victor Hugo, Sarojani Naidu, A. S.Tessimond, Robert William Service, Robert Herrick, Ted Huges, Kobayashi Issa, Li Po , jarell for their children poems , the world literature lovers will definitely rember Lalit Keshwan for his immense contribution in developing children poetry genre in Garhwali language literature,
Sab millek Raunla Ham  : A Garhwali poetry collection for children
Publisher : K K Handu , New Delhi

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Copyright @ Bhishma Kukreti Mumbai; 2016
Critical and Chronological History of Asian Modern Garhwali Folk Songs,  Poets   ; Critical and Chronological History of Modern Garhwali Folk Verses,  Poets ; Critical and Chronological History of Asian Modern Poetries,  Poets  ; Poems Contemporary Poetries,  Poets  ; 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 ,  Poets  ; Contemporary Poetries,  Poets  ; Contemporary folk Poetries Poems  from Pauri Garhwal; Modern Garhwali Folk Songs; Modern Garhwali Folk Verses  ; Poems,  Poets   ; Modern Poetries  ; Contemporary Poetries  ; Contemporary folk Poetries from Chamoli Garhwal  ; Critical and Chronological History of Asian Modern Garhwali Folk Songs  ; Modern Garhwali Folk Verses,  Poets   ; Poems,  Poets  ; Critical and Chronological History of Asian  Modern Poetries; Contemporary Poetries , Poems folk Poetries from Rudraprayag Garhwal Asia,  Poets   ; Modern Garhwali Folk Songs,  Poets    ; Critical and Chronological History of Asian Modern Garhwali Folk Verses  ; Modern Poetries  ; Contemporary Poetries,  Poets   ; 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]

 Khilda Phool Hansda Pat: A Signature in Garhwali Poetry History
Critical and Chronological History of Modern Garhwali (Asian) Poetry –-73 A
                    Literature Historian:  Bhishma Kukreti
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When Carl Sandburg said, "Poetry is a shuffling of boxes of illusions buckled with a strap of facts." , as if he read Lalit Keshvan who takes on the path of fantasy but shows us the reality on the surroundings too. Keshvan .

Lalit Keshwan is among Trimurty (Three greats) poets -Kanhayalal Dandriyal , Lalit Keshwan and Jayanand Khuksal who transformed the Garhwali poetry into a real modern poetry. Keshwan and two others initiated for changing the form, emotional expressions, manifestations, of Garhwali poetries and tried to make Garhwali poetry competent enough to stand with other languages poems of world. In other words, Khuksal, Dandriyal and Keshwan initiated to bring contemporariness in Garhwali poetries in terms of form, realism, expressional aspects, experiencing, providing scope to readers or creating close relationship with the readers rather preaching the readers as their predecessors used to do , new and existing experimentations, uses of existing symbols and images into new patterns.

The Garhwali language critics as Abodh Bandhu Bahuguna, Rajendra Dhashmana, Parashar Gaud, Prem Lal Bhatt, Shivanand Nautiyal, Bhajan Singh Singh, Shambhu Prasad Augean , Bhagwati Prasad Bahuguna and other praised Lalit Keshwan for narrating the reality of rural Garhwal and Garhwalis with transparency , effectively. The readers can experience easily the pain, pleasure, detachment of rural Himalayas in the poems of Keshwan.

The poetry collection ' Hansda Pat Khilda Phool' is the true representation of what Keshwan created in Garhwali language and will also show the reasons behind big demand for Lalit Keshwan to read his poetries in Kavi Sammelans (conferences for reading poetries) . There are thirty three poems in this collection and each verse is capable to be an International standard poem.

Phass class ho:
The poem Phass class ho of Keshwan reminds the lines of famous satiric poem created by satirist Ezra Pound.

The modern civilization in India bringing new desire for having wife a smart, wise, beautiful and the same time the link and characteristics of orthodox culture too .Lalit Keshwan attack on those paradoxical desires to have two magnet poles together in Phas Class ho
Color kwee bhi ho
Par swee swee na ho
Size medium ho
Par chal freedom na ho
Keshwan experimented mixing English with Garhwali and became successful in creating Dhabadi kavita (poem of dual languages)
Andi si ta :
This poem is all about dream of an average migrated Garhwali for accomplishments of life. However, Keshwan did not narrate the subject directly but he used metaphoric way in this poem and shocked the readers when he disclosed the reality of wishes for winning the Delhi state lottery. Lalt is successful in showing the similarity between beloved lover with winning a lottery.
Tyara nam par
Kholu dyaulu
Agarbatti factory
Aandi see t
D chuchi
Dilli ki lottery
Limba
: The philosophical lines are those , which are interpreted differently by different analyzers. That is why the subject of philosophy is still a mystery. Take the example of Shrimad Bhagwat Geeta. Shankar was first scholar who interpreted Geeta and till date, hundred of scholars interpreted Geeta with their own views. Even one western scholar could interpreted the homo*ual relation between Krishna and Arjun from the narration of Geeta As Gosvami (2005) analyzed homo*uality differently from Mahabharata 's stories .
Different readers will interpret the poem Limba (Lamon) differently. Philosophically, the readers may understand the poem as preaching that the day dreaming will not fetch you ascending results :

Poru
Veen
Supnyun ma
Kaiki
narangee twaidine
Ainsu
Jaika limbu tode
The literal meaning is as :

Last year, She stole Oranges , in Dream

This year, She stole Lemons, in Dream

However, other meaning is that since, last year she saw positive dreams (sweetness-oranges and blessing of Pundits in the form of oranges in dream) , she is pregnant . The symbolic word Limba (lemon ) in this poem is also related to pregnant woman eating lemon pieces.

A reader may also read between the lines that it is very simple that dreams are just dreams. A few readers may infer that the wishes even in dream do not die but take newer and newer shapes. The poet is successful using subconscious mental activity by Garhwalis. Garhwalis have many symbols and their interpretation of dream out of those symbols and Keshwan created perfect poem related to reading the dream by Garhwalis .

That is the beauty of Keshwan for creating such poems, which compel readers or audience for thinking or making many judgments out of a poem.

He meri bwe kan mori ge chhe mi:
The poem is about an accident took place and how the victim suffers traumas, pains , frustrations etc physically and mentally .In low number of words, LalitKeshwan also showed the anxiety of sufferer about the worst conditions of his family members in case the wounded would have died at the spot. Lalit Keshwancould portrayed the physical- mental pain, ache, hurt, fear, trepidation , horror, twinge, throbbing with tendered, touchy and emotional words as Jessica Zombiee (Ref-2) narrated accident and its effects on the wounded in the Crash poem and Teller (ref-3) . The readers will definitely feel the chills of accident recited ByKeshwan is this He meri bwe kan mori ge chhe mi poem as successfully as Teller (ref:3) could revealed the chills, horror of reaching nearest to death in her poem The Final Act.
Ratyun main jab nind nee Aund
: In Mahabharata, Vidur says to Dhritrashtra that one of the biggest pains in life is to be in debts and inability to return the debt in time. The 'Ratyun main jab neend ni aund ' poem of Keshwan is about passing the sleepless night in the emotions of worries, regret , pain of inability , sorrow , frustration for not completing the difficult most task, embarrassment, labor in trying to get sound sleep etc. Keshwan has been successful in creating emotions of sleeplessness nights and readers may feel those agonizes, throbbing, repentant , disturbances, irritations, discomfitures arise because of debts , which could not be returned.
Ratyun ma jab nind ni aund

Haudu-haudu farki farki uthwapodi see honi round
.......
Jaun man lhe chhau , yunku diye nee
Ya bharman bi pwadi siye nee
Jithaa jee :
jitha ji poem is a poem which expresses many meanings to this author and same way readers will conclude different meanings according to their imagination.
The poem is as----
He didi
Jitha jau
Kyanko path ch ibari
...
Bhai didi
Vut ladies ma ji
Lagda chha achha

The meaning of poem is as :

Hey elder sister!

Elder brother in law (your husband and my husband's elder brother) ---

What is his part (in Drama)?

Listen younger sister !

He told , this year, he will perform the role of Dashrath (in Ramleela)

And children will play the roles of females

O ! elder sister---

He is better in female roles

The poem looks very simple that a person used to play part of females in Ramayan drama. This year, he is supposed to play the role of Dashrath that is role of male. However, his younger brother's wife appreciates him playing the roles of females than playing the role of male. But the poem is not so simple as it looks from the surface. Jtha ji is somehow also indicating illicit relation between the person and his younger brother's wife and the younger brother's wife is not satisfied with the manhood of her husband's elder brother. That is why she says that Jitha Ji (husband's elder brother) fits in the role of females and not on role of males.

Indirectly, Keshwan is also indicating traits of lesbianism among females for their liking female characters played by males in the stage drama.

Pani
! : Keshwan has created poems for children too. Therefore, Lalit knows the psychology of children and is well versed with the curiosity of children, the unanswerable questions to elders by children. And the irritation of elders from the questions raised by innocent children. Ann Skea (2000) , while reviewing a world famous poet Ted Hughes, who created poetry for children wrote, "Ted Hughes learned that children's world "is not just a miniature world of naive novelties and limited reality" but a world where there is still much to be explored. And Ted Hughes gained knowledge that children discover the world with curiosity, perception, a keenness to modify and "a no-holds-barred approach to problems" which mature people, mostly, have lost.". Same way, the poem Pani witnesses that LalitKeshwan has knowledge about children discovering the world and the children want to change this world from their angles. Keshwan does not treat children as miniature adults but innocent discoverer of this galaxy.
Lalit Keshwan , successfully could show the innocent but logical curiosity of children about the ratio of water that is there is two third water and one third land in this earth. However a question by a child is always unanswerable for a common man that what is the destiny of water which came in this earth.

Chala , aunu bhi holu

T janu kakh holu

Pandit ji you ithga panee?

Badi Jhangora khai-khai ki
: There has been regular talk that Garhwali language is in danger or may extinct by end of this century (Bhishma Kukreti, 2008-9). UNESKO, SIL Organization, Michel E Kraus, S.Tapani, Mark Abley, Lyle Campbell, Nicholas Evan, K.David Harrison, Patric McConvell, T Nicholas, Marianne Mithun, T Sebeok, Kangas, Skutnabb, William Shetter, Tasaku Tsunoda, and many more researchers, social activists showed their grieve concern over endangering of languages from the globe. A report of UNESC says that 192 Indian languages and 2500 our of 6500 language of the world will diminish very soon.
The true poetry is the reflection of the contemporary society. Lalit Keshwan showed his concern over the worsening position of Garhwali language in 1982, when there was less talk about endangering of hundred of languages. Badi Jhangora khaiki-khaiki ki is the example of senility of Keshwan for social issues. He cautioned all Garhwalis that the language is walking to extinction because its speakers are leaving speaking in Garhwali.

Apni pani boli mna

Apni apni bhasha man

Sabi rvaine, sabbi hansnai

Ham mand pe peki, badi jahngora khaiki ki

Na hansi sakna chha na roi sakna chhan

In his introductory note of this collection, Prem lal Bhatt interprets this poem that the poem Badi jhangora ...shows the hassles of Garhwal .

Dam:
There have been corruption, misuses of public money and authorities, carelessness among government staff for public utility works, no serious concern for durable building or water reservoirs among politicians and government work force, It is common fact everywhere in India that the dams are built this year and these dams can not sustain water pressure next year. Keshwan explained such painful status of developmental works or public works in India in only twelve words .This poem shows the vocabulary power of Keshwan and he used figure of speech to express his views in lowest possible words. If profound Urdu story writer Manto is the craftsman of story telling in least words, in Garhwali poetry world, Keshwan is an expert of using minimum possible words to tell the volumes of story as :
Poru parar

Sune

Bal banige dam

Aiswa basgyal

Sune

Bal pwadige 'dam'

The meaning of the poem is

Year before,

Built the Dam

This year,

The Rain

Collapses the Dam

A grave penalty for us !

Dam
poem shows the high sensitivity, awareness, concern , care, worries of Keshwan for bad happening in the society. Dam is one of the best created satiric poems of Garhwali language. In Garhwali language "Dam' means to brand or burn by read hot ion rod and another meaning of 'Dam' word is used as punishment. Keshwanused the word 'Dam' for water reservoir and grave penalty as well. This poem proves that words are slaves of Keshwan .
Ghunda Hilai:
From the early time of civilization, human beings are busy in discussing and trying to conclude about which is important the luck or the action and till date , there is conclusion. The poets and philosopher also created literature about luck and the importance of industriousness in becoming achievers. An American poet, Dickson (1955) created a poetry as :
Luck is not chance-

Its Toil -

Fortune's expensive smile

Is earned

The Father of Mines

Lalit Keshwan supports that apart from depending on the luck or superstitious acts the human beings should rely on industriousness in his famous poetry Ghunda Hilai.

At the end of poem, he says :

Par han

Kakhi tu

Yankai bharwasu na rai

Jara

Apna bi ghund hilai

The meaning of above verse is :

But, (For getting child)

Wholly,

Don't depend on hocus-pocus

Shake your knees too

Ghund Hilai , poem is one of the most heard and talked poems of Keshwan.

Apart from humorously preaching, the poet is successful for providing space to the readers for imagining the *ual intercourse . Keshwan, Kanhayalal Dandriyal have been successful , in providing the space and scope to the readers that they expand the poem themselves. This is one of the reasons that Dandriyal andKeshwan are called the heroes of neo-modern Garhwali poetry.

Gwair Chhwara:
Gwair chhwara is a satiric and humorous poem and shows the escapism among Garhwalis for education and struggle for more civilized condtions. The world's one of the best story tellers Prem Chand also narrates a condition in the story Kafan that when society witnesses that when struggle and industriousness do not fetch the results the society adopts the path of escapism. In this poem , In poem -Gwair Chhawar, Keshwan describes the cause of escapism in the society with wit and humour
..........

Chwara bachyun ralo

T gor charalo

...........

If son is alive

At least

He can survive as shepherd

Naren cha
: If birth is a truth, the death is also a truth, as Benjamin Franklin says in his one poem, " But death is sure all he (death god) can get". It is just not possible that the poems on the death phenomenon, orally or in written form, is not created in any language, Every poet has different experiences and unlike objectives for creating poetry on the subject of death. Poets as G K Chesterton, Ella Wilcox, Herbert Trench, Arthur Conan Doyle, Anne Finch, William Blake, Aleister Crowley, Walter de la Mare, John Dryden, R.L Stevenson, Sir Walter Scott, P.B . Shelly, and many more created poetries on death and each poet wrote differently with varied purposes. The top most notable French renaissance poet Pierre de Ronsard , also wrote poetry about death .We may find many poems related to death written by European poets in Sonnets of Love and Death (European Poetry Classics) (Paperback), (Author: Jean De Sponde and translated by David R. Slavitt) .
Garhwali language literature is also rich about the poems about death. However, most of the poets as Sushil Chandra or Jaggu Nautiyal .There is extreme pathos in the death related poems of Naudiyal or Sushil Chandra . The poem Naren Cha in this volume of Keshwan is about death. However, Keshwan described death as philosophical happening. In the Narain cha poem, Keshwan depicts a cheerful, mockery expert, helpful, agile, amicable, playful character who died suddenly and without any pain. This poem again clears scope and space for finding the questions of causes of death and becoming sad themselves too. Lalit Keshwan does not create any sad scene in the poem but leaves everything on the audience for becoming dejected or sad . This is a specialty of Keshwan to describing serious subject in light version without let loosing the seriousness of centre axis of the poem.

Rotya ban
: Hunger, poverty, sleep without taking food had been the reality all over world. The poets of all languages depicted hungry people, hungry children in their poems.
For example, famous Irish poets as John O' Hagan, James Tighe, Jane Francesca Wilde (Mother of Oscar Wilde). Amelia Branford (Ref-7)created fine and memorable poetries related to hunger, famine and they all became successful to attract the attention of the audience.

Rotya ban poem by Keshwan is of international standar and is also very memorable poem about the hunger of child and sleep without food by whole family. The specialty of 'Rotya ban ' poem is that Keshwan humanized the whole room, wall, earthen oven, vessels to weep on the weeping of a child's hunger because parents do not have anything to feed the child.
Vai dekhik

Sairo bhitar rwai

Bihtaro pali rwain

Chauka rwai, chula rwai

Patgaband:
Patkaband means to stop or to close. This poem is all about population control. However, Keshwan did not provide any preaching but in light mood, humorous way, he , successfully, could impress about the importance of small family . This is the difference between Keshwan and old Garhwali poets as Chandra Mohan Raturi, Mahant Giri, Rudola etc is that old genres preach/teach directly but Keshwan say the same subject in humour and light version.
Mangan
: 'Mangan' means engagement. Keshwan describes the Garhwali engagement ceremony as it is happening before you . However, the best part of this poem is the ending stanzas, which portray the uniqueness of Garhwali community. Garhwalis have an uniqueness about relationship between Jeeja-Sali and Samdhee Samdhan (father of son/daughter and mother in law of son/daughter.) .
Poet describes:

Yan se badi bat kya hon

Jab samdani n ithga boli de

Ki tum nauna ka pita ji chha

Bada chha

Janni meri sundri ka pita ji chhan

Tanni tum bi chha

This author positions the poem 'Mangan' with the status of famous Garhwali poem 'Satyanarayan brath katha' by Kanhayalal Dandriyal.

Bhair Gadaa:
According to famous Garhwali poet and critic Prem Lal Bhatt , the poem 'Bhair gadda' is a humorous and satire verse. There is no disagreement on the note of Bhatt. However, the poem is fine example of poetry with humour, satire and realism too. A person may be world famous person but he requires honor, respect at his own family too. The poem is about perusing wife for recognizing her husband's greatness at outside world.
Umrausingh Bada :
Aging is an universal truth and world famous poets as William Shakespeare,
Donald Hall, William Butler Yeats, Jenny Joseph, Lu Yu, David Wright, William Carlos Williams, Lord Alfred Tennyson, Dylan Thomas, Reznikoff, Czeslaw Milosz, Thomas Stanley, R. Ammons, Robert Creely, R W Emerson, Julia Kaddorf, Henry W Longfellow, S. Kunitz, Thomas hardy and many more wrote about aging . Each great poet portrays aging from her/his own angle and created superb poetry. Laly Keshwan is not behind for creating the marvelous poetry on aging and his poetry is an emotional poetry with difference that the person became old not by age but by migrating or displacing his own motherland.

Sabbi goal:
The dowry has been an evilest custom in Indian subcontinent and in other regions of the world. Tamil poetess , Vaaransi Banumuty Rao (2002) writes, "Dowry is the social evil in INDIA. Thousands of young brides, women are dying and committing suicides everyday." . Poets of all Indian languages wrote against Dowry as Tamil poet Vaaransi Banumuty Rao (2002) and Saliha Rashid (Ref-10) etc wrote fine poetry against dowry, Lalit Keshwan also attacked dowry but with his own style in humorous and with sharp satiric words. The poem Sabbi Goal of Keshwan makes you laughing but wounds you by the net result of dowry custom.
Chhain ch Kuchh:
When the nation or society faces the political or government author's corruption at each level, the sensitive poet can not resist creating criticizing corruption through their poetries. As Japanese poet Ishikava Takboku , Korean poet Pak Tujin, John Gey, or Indian poet Naunihal Singh of English language created poetries against political/authorities corruptions, Keshvan also wrote many poems against the corruption . Chhain ch kuchh is a poetry about corruption in police department. As usual, Keshwan dealt police corruption with wit, absurdity, hilarity, and criticizes the system which brings corruption at the lowest level in Chhain cha Kuchh poem.
Bhukha petan, nanga gatan:
It is a fact of matter that in Asia, Europe, Africa and Latin America , many poets created poetries about hungry children, children without clothing in hard winter. The author have already provided the example of best poems related to hunger or famine from Irish poets. All the referred poems and the poem 'I had been hungry all the years ' by Emily Dickinson (Ref-11) . All the referred poems are touchy and have pathos rapture or emotion. The poem of Keshwan 'Bhukha...' is also touchy but with difference. Keshwan brought here a specific culture of Garhwal that is hantya. In this poem, the dead parents or their souls watching the hungry and naked children. The souls are experiencing the pain of children. This innovative type of narration in the poem makes Keshwan exclusive or different from all poets of the world who wrote poetries on hunger and pain of hunger.
Lalangi Gaudi
: From the surface ' Lalngi Gaudi seems to be a humorous poem wherein a myopic visionary person perceives a woman as a cow and describes the cow , which also fits with the description of the woman too. However, if the readers study the poem carefully and understand the wordings the poet attacks on the way we make wrong perception about anybody. English poet Jones Faye (Ref-12) also says the same thing that :
There is many a time
You seem to read my mind.
But in the end
You can't know what I intend.
Your view of my actions
Are clouded by your past attachments.
But Keshwan says this matter of perception with hilarious way and with lot of Garhwali symbols too. That is why Keshwan becomes a one of the world class poets in the world poetry world.

Matai Goli:
Child abuse, child beating by adults is a social crime but this crime is happening every second in every society. The child abuse leaves a psychological wound in the mind of child and this scare is dangerous for the natural growth of a child. The sensitive poets as Misty Nicole Ramsey (2009), Kyara Lee (2006) , Pamela (ref-15) created very fine pieces of poetries and these poetries are enough to disturb the readers about the consequences of child abuse. 'Matai goli' poem by Keshvan is also fine piece of poem about child abuse and proves that Keshvan is also authority on writing on the subject of subconscious mind .
The other poems in this volumes are also likable by Garhwali readers but those are meant to entertain and there is very little for compelling the readers for thinking or there is less scope and space for the readers to expand the poetry further , which is specialty of Keshvan.

Keshvan broke the conventional path of Garhwali poem running from 1850 or so in many terms. Structurally, he totally transformed the structure of conventional poetic form that is Doha, Chaupaya etc. he is one of he Garhwali poets who brought realism and experiencing aspects. Keshwan proved by this volume of poems that he is the master of fine blending satire, humour and realism together that attract the readers and at the same time, readers are compelled to think about the subject too. His one specialty is that the readers start expanding poem further by their own too . Keshwan also used the scope and utility of describing subconscious mind in Garhwali poems.

He used the symbols and imagery in the poems which make his poems simple and understandable easily or by symbols and imagery, the readers feel the poems are created for them from their own life.

Whenever, necessary, Keshwan used Hindi , Urdu and English words to enhance the readability of poems. Keshwan never backs from doing beneficial experiments and does not do experiments for the sake of experiments only.

Keshwan also narrates his experiences easily that readers are hooked to the poems.

Lalit Keshwan has the same place in Garhwali poetry world as W.H. Auden, T.S. Elliot, Robert Frost, James Joyce, Robert Lowell, Marianne Moore, Ezra Pound, Wallace Stevens, William Carlos Williams, William Butler Yeats in English; Baudelaire, Hugo, Lamartine, Mallarme, Rimbaud, Verlaine , John Perse, Paul Claudel of French language; Xu Xhimo, Guo Moruo and Wen Yiduo who broke Chinese poetry from past conventions; Masaoka Shiko who brought modernism in Japanese language poetry; Vicente Aleixandre, Antonio Machado, Federico Garcia Lorca, Jorge Guillen in Spanish poetic field; and Umberto Saba, Eugenio Montale and Giuseppe Ungaretti of Italy have places in their respective languages.

Khilda Phool Hansda Pat' is one of the mile stones of Garhwali poetry world.

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Copyright @ Bhishma Kukreti Mumbai; 2016
Critical and Chronological History of Asian Modern Garhwali Folk Songs,  Poets   ; Critical and Chronological History of Modern Garhwali Folk Verses,  Poets ; Critical and Chronological History of Asian Modern Poetries,  Poets  ; Poems Contemporary Poetries,  Poets  ; 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 ,  Poets  ; Contemporary Poetries,  Poets  ; Contemporary folk Poetries Poems  from Pauri Garhwal; Modern Garhwali Folk Songs; Modern Garhwali Folk Verses  ; Poems,  Poets   ; Modern Poetries  ; Contemporary Poetries  ; Contemporary folk Poetries from Chamoli Garhwal  ; Critical and Chronological History of Asian Modern Garhwali Folk Songs  ; Modern Garhwali Folk Verses,  Poets   ; Poems,  Poets  ; Critical and Chronological History of Asian  Modern Poetries; Contemporary Poetries , Poems folk Poetries from Rudraprayag Garhwal Asia,  Poets   ; Modern Garhwali Folk Songs,  Poets    ; Critical and Chronological History of Asian Modern Garhwali Folk Verses  ; Modern Poetries  ; Contemporary Poetries,  Poets   ; 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]

Lalit Keshwan: The Initiator of Neo Modernism in Garhwali Poetry
Critical and Chronological History of Modern Garhwali (Asian) Poetry –-73
                    Literature Historian:  Bhishma Kukreti
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The Garhwali, Uttarakhand, Himalayan poetry cannot be described without description of Lalit Keshwan. He along with Kanhayalal Dandriyal and Jayanand Khuksal 'Baulya' brought new thinking, realism, new style, new form, sharp satire,
Lalit Keshwan - the Garhwali poet, prose maker and Hindi poet was born in Sirali village, Idwalsyun Patti of Pauri Garhwal in 1940.
After, completing High School from Garhwali, he came to Delhi and struggled to settle down in the capital of India. The struggle in getting suitable job till he got back office job in Ashok Hotel made him poet. The new style of living in a five star hotel-Ashok Hotel by guests inspired him to break the old pattern of poetry creation in Garhwali language. He broke all the orthodoxies of old modern Garhwali poetry creation. In breaking old pattern of Garhwali poetry, he never left the touch of attracting the audience and readers. The readers may always, enjoy the rhymical , singing ability in his prose-poetry , he also acted in Garhwali film Dhai.
Besides, Garhwali language poetry creation, he also created poetry and prose in Hindi language.
He is still in demand in Garhwali Kavisammelan (Reading poetry in conferences) because of his sharp satiric subject, lyrical pattern, contemporariness, freshness in the subject.
His publication details are as:
1-Khilda Phool, Hansda pat (Garhwali poetry collection)
2-Hari Hindwan a historical lyrical drama in Garhwali and Hindi languages
3-Dilhyan Din Tapyan Gham ( A Garhwali verses collection)
4- Jaga Hai desh (hindi poetry collection)
5- Jamari ekta Jindbad (Hindi poetry collection)
6-Sabko Gale Lagate ( children poetry)
Udan tastary (stories for children)
7- Narayan – Drama collection

Dr Shivanad Nautiyal praised him for his modernity in Garhwali literature and for thrilling the readers. Parashar Gaud put Keshwan among the top most poets of world poetry. Bhajan Singh Singh the famous Garhwali poet appreciated his work for changing the scenario in Garhwali language poetry. Another signature in Garhwali poetry world, Shambhu Prasad Bahugna eulogizes him for realism in Garhwali poetry.
He was reviewed well by many famous Garhwali critics as Rajendra Dhashmana, Swaroop Dhoundiyal, Prem Lal Bhatt, Netra Singh Aswal and is awarded by Navani Puruskar and Uttar Pradesh government too

बाबा उत्तराखंड बणगे (ललित केशवान रचित कविता   )
रचना --   ललित केशवान   ( जन्म  - 1940, सिरोली , इडवालस्यूं , पौड़ी गढ़वाल )


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बाबा उत्तराखंड बणगे  ब्वेई उत्तराखंड बणगे।
बेटा उत्तराखंड बणगे बेटी उत्तराखंड बणगे।। 
ल्हेण को छौ नौं रयुं स्यो वो भि चलगे। 
म्यारा कुल को दीप छायो वो भि बुझगे ।। 
स्युंदी को सिंदूर तो उत्तराखंड बणगे।
दाज्यू उत्तराखंड बणगे बाज्यू उत्तराखंड बणगे।।
जो बुरांशा फूल झड़ने ज्वान ह्वेकी।
जौन दे बळि अपणा अपणा प्राण ख्वेकी ।।
उंकी चिंता की राख उत्तराखंड बणगे।
भैजि उत्तराखंड बणगे भुला उत्तराखंड बणगे।।
वूं कुकर्मयों  घाम लगीना।
माळु की घुघती जॉन तड़फडैना ।।
वूंकी वा किल्क्वार उत्तराखंड बणगे।
दीदी उत्तराखंड बणगे भूली उत्तराखंड बणगे।।
रात ही जख कत्ल ह्वेगे रात माँ।
खून की जख गाड़ बगने बाँठ माँ ।।
ऊंको अमर बलिदान उत्तराखंड बणगे।
बाबा उत्तराखंड बणगे  बेटा  उत्तराखंड बणगे। ।।
गंगा गौरी गैतरी न धै लगैनी।
हंसुळि धगुलि झगुलि ट्वपलि बचै रखनी।।
वूंकी फिटकार उत्तराखंड बणगे।
चेली उत्तराखंड बणगे ब्योलि उत्तराखंड बणगे।।

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Copyright @ Bhishma Kukreti Mumbai; 2016
Critical and Chronological History of Asian Modern Garhwali Folk Songs,  Poets   ; Critical and Chronological History of Modern Garhwali Folk Verses,  Poets ; Critical and Chronological History of Asian Modern Poetries,  Poets  ; Poems Contemporary Poetries,  Poets  ; 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 ,  Poets  ; Contemporary Poetries,  Poets  ; Contemporary folk Poetries Poems  from Pauri Garhwal; Modern Garhwali Folk Songs; Modern Garhwali Folk Verses  ; Poems,  Poets   ; Modern Poetries  ; Contemporary Poetries  ; Contemporary folk Poetries from Chamoli Garhwal  ; Critical and Chronological History of Asian Modern Garhwali Folk Songs  ; Modern Garhwali Folk Verses,  Poets   ; Poems,  Poets  ; Critical and Chronological History of Asian  Modern Poetries; Contemporary Poetries , Poems folk Poetries from Rudraprayag Garhwal Asia,  Poets   ; Modern Garhwali Folk Songs,  Poets    ; Critical and Chronological History of Asian Modern Garhwali Folk Verses  ; Modern Poetries  ; Contemporary Poetries,  Poets   ; 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,   loss of trust ,  Poems

-  भरोसा कू अकाळ ( बड़ाई तो करण इ  पोड़ल )

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रचना --  धनेश कोठारी   ( जन्म  1970,  देवप्रयाग , टिहरी गढ़वाल  )
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Poetry  by - Dhanesh Kothari
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( गढ़वाली कविता  क्रमगत इतिहास  भाग - 158 )
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इंटरनेट प्रस्तुति और व्याख्या : भीष्म कुकरेती
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जख मा देखि छै आस कि छाया

वी पाणि अब कौज्याळ ह्वेगे

जौं जंगळूं कब्बि गर्जदा छा शेर

ऊंकू रज्जा अब स्याळ ह्वेगे


घड़ि पल भर नि बिसरै सकदा छा जौं हम

ऊं याद अयां कत्ति साल ह्वेगे


सैन्वार माणिं जु डांडी-कांठी लांघि छै हमुन्

वी अब आंख्यों कू उकाळ ह्वेगे

ढोल का तणकुला पकड़ी

नचदा छा जख द्‍यो-द्‍यब्ता मण्ड्याण मा

वख अब बयाळ ह्वेगे

जौं तैं मणदु छौ अपणुं, घैंटदु छौ जौं कि कसम

वी अब ब्योंत बिचार मा दलाल ह्वेगे

त अफ्वी सोचा समझा

जतगा सकदां

किलै कि

अब,

दुसरा का भरोसा कू त

अकाळ ह्वेगे


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 ; 
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  स्वच्छ भारत , स्वच्छ भारत ,  धनवान  गढ़वाल

[Bhishma Kukreti]

Jaggu Naudiyal: the master of Pathos Rapture
Critical and Chronological History of Modern Garhwali (Asian) Poetry –-74
                    Literature Historian:  Bhishma Kukreti
           In one of my most memorable cartoons 'ek chor ki kal kali katha' published in Garh Aina and Dhad, I showed that a thief goes various Garhwali creative for burglary and has unusual experiences. When the thief goes to Puran Pant's house, instead of fearing from the thief, the poet becomes happy that somebody is there to hear his poems and the poor thief has to listen poetry from Puran Pant for whole night. The thief has to offer his whole day's earnings to Kanhaya Lal Dandariyal after seeing the materialistic condition of the greatest Garhwali poet. The poor thief becomes mad by hearing the Garhwali grammar lessons from Abodh Bandhu Bahuguna. The thief has to smell terrifying bad smell of sweating Chinmaya Sayar.

       When in the same cartoon, the thief comes out of Jaggu Naudiyal 's house weeping, with full of sorrow , grief, sadness and was crying in mental agony , " The police should not use tear gas but the poems of Jaggu Naudiyal are enough instead of tear gas." There is no exaggeration in my cartoon about the poems of Jaggu Naudiyal. No doubt, Jaggu Naudiyal wrote poems related to patriotism, chivalry, devotion to deities, development, and growth but he will always be remembered in Garhwali literature for his displaying grief, sadness, awe, fatigue, depression, detachment, stunning, anxiety, dejection, death, terror, epilepsy and tears in his Garhwali poems written in tens of places of Garhwal region.

Jaggu Naudiyal was born in the year 1940 in the remote village Bheemali Talli of Paino patti, Pauri Garhwal then called British Garhwal. Jaggu Naudiyal expired in 2012 in Rishikesh.
When Naudiyal was just two years old , he lost his mother and Jaggu tells that he is the samloun (the souvenir) of his mother. Jaggu Naudiyal had to suffer the bearings of motherlessness for his whole of life. Even after being the father of children, he could not digest that he lost his mother at the age of two years and Jaguu never forget his pain of being chhwara (parentless) from point of view of motherless. We may see the pain of separation, memoir agony of aloofness, sadness generated by separation, fear, oppressed conditions in his many poems such as samlaun, dheera ko dharm, beti bidai, beti ka bol, bhai banaiun ki mausyan, o din ni ando pher, chhantwa bwau, nirdayee baba, man ki chakhulee.

      The emotional pain of his childhood is displayed everywhere in his poetry. Even, we may find some kind of emotion dejection his patriotic or poetries written for inspiring people to take part in the village development . No doubt, jai badrinath, bharat ka beer jawan jaag uth, chal meri pyari syali Garhwal are not the peoms of sadness or grief but without fail we may feel the philosophy generated by detachment, non-affiliation, aloofness in these poems too.

His poem samlaun is the master piece of rapture of pathos and the feelings are expressed by the poet in the simplest form. A dieing mother is telling to her husband about his two years child:

Rakhyan ye sambhali thukrai ni diyan
Meri nauki dali seenchada rayan
Smalaun mero adhkhilo phool
Triveni man gadnai si kool
Barr bijli joo nind waiki
Taprali tap tap si aankhi waiki
Chamm uthiki man man bahtyalo
Halka si hathan thupthei liyan

I don't think except Jaggu Naudiyal other poet could express such caring words from a dieing mother . He experienced the pain of motherlessness and that is why he could express the same in such simple words and symbols in his poems.

As far my knowledge is concerned, I know only two collections of Garhwali poems published by Jaggu Naudiyal -Geetu ki Gaad and Samlaun .Naudiyal also wrote Sudama ki gareebi and translated Soor Sagar but till date they are unpublished

From form point of view, Jaggu Naudiyal wrote his poems either in Doha or chaupaya only. It seems that Jaggu's whole intention was for displaying the emotion in poems and not doing any experiment for style or form. Jaggu believes in expression in the simplest way than playing with words, linguistic charm, experimentation, bringing variations, giving shocks to the readers etc.

The specialization of Jaggu Naudiyal in Garhwali poetry was creating pathos and pathos.
Jaggu Naudiyal's contribution in Ravain folk literature is memorable. He published Ravain Ki Sanskritik Dharohar a folk literature details of Ravain region

बकी बातों ह्यूं - (जग्गू नौडियाल की कविता )
           

कवितौ रचना समौ :खैडा, गाँव  २४ जनवरी १९६०
  ये दिन याद राला ,
ह्यूं पड़ी अबा साला .
                        सात गती मौ का मैना ,
                        ह्यूं का पाड़ बंदे गेना ,
                        भवरेगैनी छाला . ह्यूं पड़ी अबा साला
आंदा जांदा लोक बन्द ,
म्वरणो कू आया छंद
गोरु क्या जी खाला . ह्यूं पड़ी अबा साला
              ह्यूं को पाणी तातु कैक
               गौड़ी भैंसी वे पिलैक
            लगै द्यावा ताल़ा . ह्यूं पड़ी अबा साला
गाजी मोरि हम बि मोरा
क्वी नि आन्दु  धोरा 
अब ऐगे काल़ा , ह्यूं पड़ी अबा साला
                    पाणी अब कन लाण 
                   बेटी ब्वारी बांदा ताण
                  हाथ खुटा लाल , ह्यूं पड़ी अबा साला
बूड बुड्यों ठड ह्व़ेगी 
ओजू धारु लगण लेगी
कन यूँ बचौला , ह्यूं पड़ी अबा साला
                मोटर सी आणि जाणि
                बन्द ह्वेन सब्बी धाणी
                 येई गढवाळ .ह्यूं पड़ी अबा साला
छुट्टी ल्हेकी क्वी बि आलू
बाठा बटी बौडि जालू
सब्बी सास राला . ह्यूं पड़ी अबा साला
              देसु वाला भैजी ऐना
               कोटद्वार खौंल़े गेना
              कानू कैकी राला , ह्यूं पड़ी अबा साला
उनकू को छ वख क्वी भी
छुट्टी आला जु भी
बैठी बैठी र्वाला (रवाला ) .ह्यूं पड़ी अबा साला
             दगडा ल्हाला चाणs गुड़
                 आंसू आला तड़ बुड
             सौडि  जाला माला . ह्यूं पड़ी अबा साला
आध बाठा भैजी छया
ऊन चिट्ठी लिखी द्याया
नौं कनअ ह्वाला .  ह्यूं पड़ी अबा साला
            इस्कूल बन्द रैनि 
           मास्टर क्वी बि नि गैनी
           ह्व़े गे ढंग चाळ  .ह्यूं पड़ी अबा साला
डाळी बूटी टूटी गैन
छ्वटि बड़ी सुकी गेन
फौंका टुट डाला , ह्यूं पड़ी अबा साला
           ब्योका हाल सुणा अब
           इनु दुःख आया तब
            पिसीं  रेगी दाला , ह्यूं पड़ी अबा साला
रस्ता पौणु भूलि गेन
ह्यूं की रात मौ क मैना
तै मंडा का छाला . ह्यूं पड़ी अबा साला
              कैकु घुण्ड कैकु मुंड
             रस्ता खुज्याओ तख फुंड
            क्वी पडू याँ भ्याला .ह्यूं पड़ी अबा साला
पौंछणे कि कख पूछ
कैक ठनडे गेन मूछ
कैकु आया ल्वाला .ह्यूं पड़ी अबा साला
            दूसरा तिसरा दिन पौणा 
             ऐड़ी ह्वेगी कैकी धौणा
            पक्या रै गेनी स्वाला   .ह्यूं पड़ी अबा साला
बार बजी रात क्वी
डांड मग हाय ब्वेई
कख मन्न फाळ  .ह्यूं पड़ी अबा साला
               ब्योली का ब्व़े बाब बल,
              पेट मची खळ बळ
              कख जौल़ू भ्वाला . ह्यूं पड़ी अबा साला
जौंकू ब्यौ होण छायो
बयोउ ऊन कायो कायो
ह्यूं का गीत गाला . ह्यूं पड़ी अबा साला
            कैकी भग गे गाया फंड
           क्वी बुड्डी ह्वेन रांड
           येई बुड्या धवाळआ  , ह्यूं पड़ी अबा साला
बाजा बाजा ज्वान ज्वान
ह्वेगी ऊँ थैं अभिमान
सड़म रौडी वै  छाला . ह्यूं पड़ी अबा साला
           बाजा बुड्या धंस तौळ
          ह्यूं मा प्वड़याँ उडी खौळ
          उठाणा कि हाला .ह्यूं पड़ी अबा साला
कैका ड़्यार लखड़  नीन
कख जाण ब्वेई तीन
फंक्या झंगरयाल .ह्यूं पड़ी अबा साला 
       कैकु साग नी च भात
       हेरी बटोळी  ल्यखद बात
  जग्गू नौडियाला  .ह्यूं पड़ी अबा साला



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Copyright @ Bhishma Kukreti Mumbai; 2016
Critical and Chronological History of Asian Modern Garhwali Folk Songs,  Poets   ; Critical and Chronological History of Modern Garhwali Folk Verses,  Poets ; Critical and Chronological History of Asian Modern Poetries,  Poets  ; Poems Contemporary Poetries,  Poets  ; 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 ,  Poets  ; Contemporary Poetries,  Poets  ; Contemporary folk Poetries Poems  from Pauri Garhwal; Modern Garhwali Folk Songs; Modern Garhwali Folk Verses  ; Poems,  Poets   ; Modern Poetries  ; Contemporary Poetries  ; Contemporary folk Poetries from Chamoli Garhwal  ; Critical and Chronological History of Asian Modern Garhwali Folk Songs  ; Modern Garhwali Folk Verses,  Poets   ; Poems,  Poets  ; Critical and Chronological History of Asian  Modern Poetries; Contemporary Poetries , Poems folk Poetries from Rudraprayag Garhwal Asia,  Poets   ; Modern Garhwali Folk Songs,  Poets    ; Critical and Chronological History of Asian Modern Garhwali Folk Verses  ; Modern Poetries  ; Contemporary Poetries,  Poets   ; 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]

Ravain Ki Sanskritik Dharohar by Dr.Jagdish Prasad Naudiyal

(Review of book 'Uttarakhand Ki Sanskritik Dharohar' by Dr.Jagdish Prasad Naudiyal (Jaguu Naudiyal)
Critical and Chronological History of Modern Garhwali (Asian) Poetry –- 74 A
                    Literature Historian:  Bhishma Kukreti
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   Ravain region of district Uttarkashi, Uttarakhand, India is rich in its heritage and exclusive culture. The region is situated in the valley between Tons and Yamuna Rivers. Mahabharata and Skandpuran provide the glimpse of Ravain and its strategic and social importance of that time.
                 Ravain has exclusive social and cultural heritage. There is influence of Garhwali culture on the area but at the same time it has uniqueness and distinctiveness   too. Therefore, it is necessary to explore the culture and social aspects of Ravain region exclusive than Garhwal as whole.
               Dr Shiv Prasad Dabral provides the historical aspects of Ravain in his books 'Uttarakhand ka Itihas'.    No doubt, there have been attempts for exploring about the culture, language, folk literature of Ravain as by Dr. Govind Chatak, Dr. Shiva Nand Nautiyal, and Rawanlta,  Surendra Pundir. However, all works come under the category of tits and bits. Dr Jagdish Naudiyal alias Jaggu Naudiyal a Garhwali and Hindi creative is firs creative to explore the region from all social and cultural angles in this Hindi book.
             The first chapter of the said book deals with general features as geography, forest and other economical aspects, famous tourist and religious places of Ravain.
             In the second chapter, the readers will find about culture of Ravain -  land, cultural features, customs , family tradition, religious and social norms etc
            Third chapter of Uttarakhand Ki Sanskritik Dharohar is dedicated to all arms of general folk literature
           Fourth chapter discusses about folk literature and cultural exclusivity.
            The learned research scholar Dr Jagdish Naudiyal alias Jaggu Naudiyal did not forget to guess about future of the region by stating present aspects and changes being taken places.
             The author Dr Jagdish Naudiyal alias Jaggu Naudiyal   traveled village to village for exploring each aspect of society and culture of Ravain. There are 23 photographs collected by the author and supported his findings by 13 charts.
         The book by Dr Jagdish Naudiyal alias Jaggu Naudiyal is based on the researches done for his PhD degree. However, Jaggu Naudiyal used simple Hindi phrases that book is different than the complex research write up.
    Research scholars, learned intellectuals and all other people from different fields will definitely appreciate the work of Dr Jagdish Naudiyal alias Jaggu Naudiyal.
   It I will be enough to conclude the words of Professor Braj Mohan Sharma of Punjab University  that Dr Jagdish Naudiyal alias Jaggu Naudiyal has deep study of traditions, values, language, culture and folk literature of Ravain a Himalayan region, therefore Dr Jagdish Naudiyal  is successful in presenting the original  geographical, historical, political, life of  Ravain. Professor Sharma appreciates the work of the scholar and states that Dr. Jagdish Naudiyal has tremendous capacity for examining the aspects of society and culture.
Book reviewed -
Uttarakhand Ki Sanskritik Dharohar-: Ravain Kshetr ki Lok Sahity ka Sanskritik Adhyan
Author –Dr Jagdish Prasad Naudiyal (Jaguu Naudiyal)
Publisher: Winsar Publishing Company
K.C. City Centre
4 Dispensary Road
Dehradun – 248001
Call- 0135-3294464
Winsar.nawani@gmail.com

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Copyright @ Bhishma Kukreti Mumbai; 2016
Critical and Chronological History of Asian Modern Garhwali Folk Songs,  Poets   ; Critical and Chronological History of Modern Garhwali Folk Verses,  Poets ; Critical and Chronological History of Asian Modern Poetries,  Poets  ; Poems Contemporary Poetries,  Poets  ; 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 ,  Poets  ; Contemporary Poetries,  Poets  ; Contemporary folk Poetries Poems  from Pauri Garhwal; Modern Garhwali Folk Songs; Modern Garhwali Folk Verses  ; Poems,  Poets   ; Modern Poetries  ; Contemporary Poetries  ; Contemporary folk Poetries from Chamoli Garhwal  ; Critical and Chronological History of Asian Modern Garhwali Folk Songs  ; Modern Garhwali Folk Verses,  Poets   ; Poems,  Poets  ; Critical and Chronological History of Asian  Modern Poetries; Contemporary Poetries , Poems folk Poetries from Rudraprayag Garhwal Asia,  Poets   ; Modern Garhwali Folk Songs,  Poets    ; Critical and Chronological History of Asian Modern Garhwali Folk Verses  ; Modern Poetries  ; Contemporary Poetries,  Poets   ; 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]

Totaram Dhoundiyal 'Agyeya' -The Poet of Idealism
Critical and Chronological History of Modern Garhwali (Asian) Poetry –-75
                    Literature Historian:  Bhishma Kukreti

The author's statement that Totaram Dhoundiyal is the poet of idealism may create argument that Totaram Dhoundiyal writes various types of Garhwali poems. However, , the author feels that Totaram does not leave his teaching and preaching instinct, even,  in creating humorous poetry. By nature, Totaram is idealistic and lives simple life with stern principles. He does not take tea, does not smoke, does not touch alcohol and is totally a vegetarian. We may find these characteristics in his poetries. He served his life as idealistic teacher and after retirement, he is settled in Dehradun
   Birth Date: 9th September, 1950
  Place: Bansi, P.O-Jaspur, Dhoundiyalsyun, Pauri Garhwal
   Education: M.A, Sahitya Shashtri, Sahitya Ratna, Shikhsha Shastri (B Ed.)
  Writing:---- he has written hundred of Garhwali poems and published in local periodicals as Hilans, Dhad, Chitthi Patri, Uttarakhand Khabar Sar , Shilavani .
    Edited book----Gwai-a collection of Garhwali poems created by inhabitants of Dhoundiyalsyun .
He regularly relays his Garhwali poetry and talk on Garhwali literature and community from Akashvani
  Poetry collections -  Hamaro Hak, Gaon Jaun ya Shahar in Garhwali 
He also collected and edited folk songs of Garhwal.
Awards: 1-- Vishambhar datt Chandola Purushkar.
2-Akhil Bhartiya Laghu Patrika samvnaya Kanpur Puruskar
Totaram published books on Yoga and Pranayam in Hindi
'Postcard' one of the longest poems in Garhwali poetry world is his famous poem in Garhwali
Karkhana ma paida hund
Chutaye jandu
Dur-dur gaon , gaulu, pahadun, maidanun, damalun
Nagarun, shah run, deshun, videshun, ma
Hrekak seva karna vasta
Kaiko holu chai ni holu
Mero sbun se eksani vasta
In this poem , Totaram opens many secrets of human beings by taking the base of postcards. He describes about various differences in society, indifferences by upper class for burning community issues, socialism, describes the exploitation and many human emotions in this lovely poem
हमरो हक  हमम द्या   ( गढ़वाली कविता -)
रचना --    तोताराम ढौंडियाल  ( जन्म  - 1940  , बांसी , ढौंडियालस्यूं , पौ 'ग   )
Poetry  by - Totaram Dhoundiyal

( विभिन्न युग की गढ़वाली कविताएँ श्रृंखला -75)
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इंटरनेट प्रस्तुति और व्याख्या - भीष्म कुकरेती

हमारी कूड़ि इ काखम्
कुळै  डाळीइ जड़म्
लीसै तैं टंग्युं गिलास
एक छ्वटु नौनु
अपणी ब्वै कि  तिडीं खुट्यूं तैं
एक बूँद लीसो  ल्याणू कनु प्रयास
चट्टाआं   .....छक्कड़ अर जुर्माना पड़ि गे
वु ननो भिवरी कै भयम पड़ि गे
जनो बिजोग पड़ि गे
वैका बुबाम बुनु वो -
यो सरय्या जंगळ ठ्यकादारम बिक्युं,
हमर हक यख नी !
अरे !   ... ! जौं जंगळऊं तैं दादा , पड़दादूँ बटि
नाती -नंतान , पूति -संतान  नौना सि छां सैंतणा !
आज हम बिना पुछ्याँ
कलकत्ताs  सेठम कनकै  बिकाणा ?
यख हमरो हक कख छ  ?
क्य ई वन नीति छ ? 
त जन नीति क्य छ ?
टक लगै सुणि ल्या !
हमरो हक हमम द्या ! 
तब रैली यूँ जंगलुँ की अंद्वार ,
निथर जिद्दम होलू खंद्वार




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Copyright @ Bhishma Kukreti Mumbai; 2016
Critical and Chronological History of Asian Modern Garhwali Folk Songs,  Poets   ; Critical and Chronological History of Modern Garhwali Folk Verses,  Poets ; Critical and Chronological History of Asian Modern Poetries,  Poets  ; Poems Contemporary Poetries,  Poets  ; 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 ,  Poets  ; Contemporary Poetries,  Poets  ; Contemporary folk Poetries Poems  from Pauri Garhwal; Modern Garhwali Folk Songs; Modern Garhwali Folk Verses  ; Poems,  Poets   ; Modern Poetries  ; Contemporary Poetries  ; Contemporary folk Poetries from Chamoli Garhwal  ; Critical and Chronological History of Asian Modern Garhwali Folk Songs  ; Modern Garhwali Folk Verses,  Poets   ; Poems,  Poets  ; Critical and Chronological History of Asian  Modern Poetries; Contemporary Poetries , Poems folk Poetries from Rudraprayag Garhwal Asia,  Poets   ; Modern Garhwali Folk Songs,  Poets    ; Critical and Chronological History of Asian Modern Garhwali Folk Verses  ; Modern Poetries  ; Contemporary Poetries,  Poets   ; 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,     Poems

  श्री नरेंद्र नेगी चालीसा  (गढ़वाली कविता )

रचना --    मनोज रावत 'अंजुल' ( जन्म  1971,  च्वींचा , नांदलस्यूं गढ़वाल  )
Poetry  by - Manoj Rawat ANjul
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( गढ़वाली कविता  क्रमगत इतिहास  भाग - 160 )
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इंटरनेट प्रस्तुति और व्याख्या : भीष्म कुकरेती
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गीत गंगा बगै तुमुन / खैरी विपदा लगै तुमुन.!
कभी सीला - पाखों रीटी / कन घुघूती घुरै तुमुन.!
मेला खौलौं मा घूमी / कनि बांद खुजै तुमुन.!
वे विलेती भीना तेइ / रोट अरसा चखै तुमुन.!
सौ कु नोट सुट्ट करी / बौ की जिकुड़ी झुरै तुमुन.!
रूआँ - धुआँ सी खौलेकि / कनि माया लगै तुमुन.!
सलण्या साली सुरक-२ / ये मुलुक बुलै तुमुन.!
नयु -२ ब्यो छौउ जबरी / मीठी -२ छवीं लगै तुमुन.!
दिल्ली वला द्यूर दगड़ी / बौ की खैरी लगै तुमुन.!
चुल्लु जगान्दि वक़्त भैजि / उंकी याद दिलै तुमुन.!
ईं ज्वनि कु राज पाठ / कब तै रौलू बतै तुमुन.!
मेरी सुर्मा सरेला सुर्मा / ज्वांनो तै रटै तुमुन.!
कनु लड़ीक बिगड़ी मेरु / ब्वारी करी बतै तुमुन.!
सुरसुरया बथों मा भैजी / ग्यों की दौऊँ रीटै तुमुन.!
रीता भांडा भोर देनी / अंसधरी चुभै की तुमुन.!
सौंण बरखी भादों बरखी / हिया भी नि भीजै तुमुन.!
सर बिरली बणैकी वींतै / इं डंडयाली बुलै तुमुन.!
ध्यू करी धूपणू करी / रूसयीं बौ मनै तुमुन.!
मेरी उमा कै बानो भैजी / डंडयाली भैर बुलै तुमुन.!
परसी देखि छज्जा मा छैई / ब्याली सुपन्या बुलै तुमुन.!
वींका रूपा की झौल मा / नौणु सी ज्यू गले तुमुन.!
हौंसिया उमर मा भैजी / जूनी टक़ लगै तुमुन.!
आंख्यों बटी फरार ह्वे ज्वा / वींतै लाटी चितै तुमुन.!
स्वीं सैं ना खबर करी / सुरक सुपन्या बुलै तुमुन.!
कू ढुंगू नी पूजी इख / कै डांडा नी खुजै तुमुन.!
जूड़ी माया की हे भैजी / अपड़ा गौला पैरै तुमुन.!
सला बिरणी , सगोर अपरू / नि खै जाणी बतै तुमुन.!
ढ़ेबरा बखरा हरचनी त / कख -२ नी खुजै तुमुन.!
समद्वौला का द्वी दिन / समधणिया धोरा बितै तुमुन.!
तीलू बाखरी हे दीदा / सैरी मुंथा खुजै तुमुन.!
दादा अर ह्यूंद क्या बोन / कनि कथा मिसै तुमुन.!
उठा जागा उत्तराखंडियों / धै लगैकी बिजै तुमुन.!
ना काटा तौं डाल्यूं बोली / जल जंगल भी बचै तुमुन.!
मेरी डांडी काठयों का मुल्क़ / बसंती फूल खिलै तुमुन.!
नौछम्मी नारैण गैकी / सरकार भी हिलै तुमुन.!
अब कथगा खैल्यू बोलि / नेतौं तैभि दगै तुमुन.!
बावन गढ़ूं क देश / कनि आस जगै तुमुन.!
बाग़ मनु उत्तराखंड मा / जसपाल राणा बुलै तुमुन
तिन कपाली पकड़ी रोण / वीमा पैली बतै तुमुन.!
तीतरी फँसैं चखुली फँसैं / कागा कन्मा फँसैं तुमुन.!-


Poetry Copyright@ Poet
Copyright @ Bhishma Kukreti  interpretation if any

Modern Garhwali Folk Songs  Narendra Singh Negi chalisa   , Modern Garhwali Folk Verses  Narendra Singh Negi chalisa   , Modern Poetries , Poems Contemporary Poetries  Narendra Singh Negi chalisa  , Contemporary folk Poetries from Garhwal    ; Modern Garhwali Folk Songs Narendra Singh Negi chalisa   ,   Poems  Modern Garhwali Folk Verses  Narendra Singh Negi chalisa  , Modern Poetries, Contemporary Poetries   Narendra Singh Negi chalisa   , Contemporary folk Poetries Poems  from Pauri Garhwal  Narendra Singh Negi chalisa  ; Modern Garhwali Folk Songs   Narendra Singh Negi chalisa  , Modern Garhwali Folk Verses  Narendra Singh Negi chalisa   , Poems  Narendra Singh Negi chalisa  , Modern Poetries  Narendra Singh Negi chalisa   , Contemporary Poetries   , Contemporary folk Poetries from Chamoli Garhwal Narendra Singh Negi chalisa   ; Modern Garhwali Folk Songs  Narendra Singh Negi chalisa   ,     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 ; 
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  स्वच्छ भारत , स्वच्छ भारत ,  धनवान  गढ़वाल

[Bhishma Kukreti]

Shiv Prasad Pokhariyal: A Famous Garhwali Lyricist of Love Rapture
Critical and Chronological History of Modern Garhwali (Asian) Poetry –-76
                    Literature Historian:  Bhishma Kukreti

     Shiv Prasad Pokhariyal is famous cultural activist of Dehradun. Shiv Prasad Pokhariyal is a poet, lyricist and singer. He used to organize Garhwali cultural shows all over India. His poems are mostly love lyrics.
    Shiv Prasad Pokhariyal was born in 1940 in Pokhara village of Pauri Garhwal.
Shiv Prasad Pokhariyal published a Garhwali poetry collection 'Jhamka' in 1963.
Shiv Prasad Pokhariyal is famous for love, nature and spirituality in his poems. Famous poetry analyzer Dr. Manju Dhoundiyal, famous cultural activist of Mumbai Ram Mohan Kukreti appreciated Shiv Prasad Pokhariyal symbols, words and    phrases in his verses. Shiv Prasad Pokhariyal published his poems in various magazines, periodicals and relayed through Akashvani too. Shiv Prasad Pokhariyal also wrote lyrics for many audio-video cassettes.
फ्यूंलड़ी (श्रृंगार रसयुक्त गढ़वाली कविता )




फ्यूंलड़ी त्वै देखि औंद याद यो मन मा 
तेरो मेरो साथ छयो पैल्या जनम  मा।
गोरी मुखडी मा जब घुँघट  खैंचदि तू
धोतिन उठड्यूं दबै कि मुलमुल हंसदि तू
झिलमिल फूली को झिमलाट नाक मा।  तेरो मेरो साथ छयो पैल्या जनम  मा।

मुंडि कि घुंघर्याळी लटुली सुरजी सि किरणी
बिगरैलि खुटोंकि हिटैइ डांड्यू की सि हिरणी   
छुण छुण चूड़ियों को छमणाट हत्यों मा , बतौणु छौ हत्यों मा। तेरो मेरो साथ  ....

उलर्यों दगड्यों दगड़ि कौथिग जान्दि तू     
फररा फर फर बथौं मा दुशलि उडाँदि तू
झलकदि मछलि बतौणि छ कान मा बतौणी छ कानुमा। तेरो मेरो साथ   ....

डाँड्युं मा दगड्यों दगड़ी घास कु जब जांदि तू
छुण - छुण -  छुण -  छुण दथड़ि का  छुणका बजांदि तू
रसीला गीत बतौणा छैं डाँड्युं मा ,  बतौणा छैं डाँड्युं मा। तेरो मेरो साथ ...

पुंगड्यों की भीट्यूं बैठिक , जब खुट्यों हिलांदि तू
केळा सि कुंगळी फिलियों तैं धोतिन ढकांदि तू
देखिकि आंख्युं को सरमाणु मनमा बतौणु छ मनमा। तेरो मेरो साथ ...

पाणि कि गागरि लेकि जब उकाळि कु आंदि तू
देखिकि मि झट बौगा ह्वे कि मुखडि फर्काँदि तू
धौंपेलि को फेर बतौणु छ पीठि मा ,  बतौणु छ पीठि मा।   तेरो मेरो साथ ...

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Copyright @ Bhishma Kukreti Mumbai; 2016
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  स्वच्छ भारत ; स्वच्छ भारत ; समर्थ गढ़वाल

[Bhishma Kukreti]

Modern Garhwali Folk Songs,   The fight is ours and win is yours,   Poems

लड़ै  हमारी अर जीत तुम्हारी( आपकी  कथा  कहती  कविता )

रचना --   भवानी शंकर  थपलियाल  ( जन्म 1972,  भलगांव , श्रीनगर गढ़वाल  )
Poetry  by - Bhavani Shankar Thapliyal
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( गढ़वाली कविता  क्रमगत इतिहास  भाग - 161 )
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इंटरनेट प्रस्तुति और व्याख्या : भीष्म कुकरेती
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    लड़ै  हमारी अर जीत तुम्हारी

कवि : भवानी शंकर थपलियाल (भलगांव , श्रीनगर , जन्म -1972 )

लड़ै हमारी अर जीत तुम्हारी—--The fight is ours and win is yours
जमीन हमारी अर जब्ती तुम्हारी।  --The Land is ours and ownership is yours.
जंगल हमारू अर हक तुमारु --- The forest is ours and right on forest is yours
लड़ै हमारी अर जीत तुम्हारी।. The fight is ours and win is yours
पाणी हमारू अर परियोजना तुम्हारी The water is ours and planning (to get water) is yours
विकास हमारू अर विजली तुम्हारी। The electricity developmental (spending) is ours and electricity is yours
लड़ै हमारी अर जीत तुम्हारी The fight is ours and win is yours
चिपको हमारू और चांट तुम्हारी। Forest protection duties  are ours and benefits are yours
राज्य हमारू बाँट तुम्हारी  The state is ours and distribution rights (recourses) are yours
लड़ै हमारी अर जीत तुम्हारी। The fight is ours and win is yours
विकास हमारू अर ठेका तुम्हारु The developmental work is ours and contracts are yours
गारेंटी हमारी अर रोजगार तुम्हारु। Guarantees are ours and right on  employments are yours
लड़ै हमारी अर जीत तुम्हारी The fight is ours and win is yours
गाणी हमारी अर धीत तुम्हारी। The aspirations are ours and satisfactions are yours
माया हमारी अर प्रीत तुम्हारी  Perceptions are  ours and right on  love are yours
लड़ै हमारी अर जीत तुम्हारी। The fight is ours and win is yours

(Ref-Angwal, )
Poetry Copyright@ Poet
Copyright @ Bhishma Kukreti  interpretation if any

Modern Garhwali Folk Songs   The fight is ours and win is yours , Modern Garhwali Folk Verses  The fight is ours and win is yours , Modern Poetries , Poems Contemporary Poetries  The fight is ours and win is yours , Contemporary folk Poetries from Garhwal  The fight is ours and win is yours  ; Modern Garhwali Folk Songs The fight is ours and win is yours  ,   Poems  Modern Garhwali Folk Verses The fight is ours and win is yours  , Modern Poetries, Contemporary Poetries     , Contemporary folk Poetries Poems  from Pauri Garhwal The fight is ours and win is yours  ; Modern Garhwali Folk Songs   The fight is ours and win is yours , Modern Garhwali Folk Verses    , Poems   , Modern Poetries    , Contemporary Poetries   , Contemporary folk Poetries from Chamoli Garhwal   ; Modern Garhwali Folk Songs    ,     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 ; 
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  स्वच्छ भारत , स्वच्छ भारत ,  धनवान  गढ़वाल