Articles By Bhisma Kukreti - श्री भीष्म कुकरेती जी के लेख

[Bhishma Kukreti]

           Dinaric Race in Ancient Garhwal-Kumaon (Uttarakhand )
History of Kumaon-Garhwal (Uttarakhand) - Part -10 
Ancient communities of Kumaon-Garhwal (Uttarakhand), Himalayas-6
Western Brachycephal Races of Uttarakhand -2 

                                       Bhishma Kukreti

  Dinaric (शक जाति ) people came to Uttarakhand after entry of Khas (Aplanoid) in Uttaranchal. The terms Dinaric comes from the Alps maintain Dinara the border of Bosnia, Croatia and Herzegovina (Balkan Peninsula). There are several theories about origin of Dinaric race. Gunthar and Coon claim that Bell -Beaker People of European Bronze Age were partially Dinaric. The characteristics of Dinaric people is described as very tall, mostly mesomorph bodily build, relatively long legs, short trunk , long arm span, head from brachycephalic to hyper brachycephalic. Dinaric race entered India though western part at various time and intervals.
               Patanjali described this race as Shak Yavan the inhabitants of Gabdik (Champba –Gaddi), Shaurya (Saunki valley of Kumaon) and Kraunch (Mana valley of Garhwal).
     The Dinaric women were very beautiful and the ancient writers claim that the beauty of Dinaric women was due to Dinaric race using garlic abundantly in their food (Bagbhatt- Ashtang Collection, Uttar,  A.49).  The historians marked them for ability with bow and arrow.
  Dinaric race was Sun God worshipper and the dress of Sun in their temples was as humans put on long skin robe and long boot in regions as Alps Europe. The Sun putting long robe or Sun with long boot in the Sun temples of Uttarakhand hint that Dinaric race was very much in Kashmir, Himachal and Uttarakhand.
                             Dr Dabral mentions the following Sun temples of Uttarakhand those are different than Aryan Sun temples and Sun is putting dress as of Dinaric Sun God. The old time Sun temples of Garhwal and Kumaon remind the influence of Dinaric race on Khas and Katyuri races of Uttarakhand.
   Place in Uttarakhand ----------------Patti -----------------------Deity Name
Katarmal -------------------------------Kumaon --------------------Sun with long boot
Belar (Bel) ------------------------------Gangoli ---------------------Adityaa
Prabhai (Bel) --------------------------Gangoli ------------------ Aditya
Ramak --------------------------------- (Mahar , Kali Kumaun) ----------Aditya
Naini ------------------------------------ ( Lakhanpur, Chaugarkha) --------------Aditya
Jageshwar -----------------------------------------------------------------------Adity
Joshimath -----------------------------------------------------------------------------Surya Narayan
Before Dinaric race came to Mid Himalayas, the Khas or Alpanoid race was ruling the region and ultimately Dinaric race merged with Alpanoid race


References and Further Reading Suggestions:
Badri Datt Pandey, 1937, Kumaun ka Itihas, (second edition.) Shyam Prakashan, Almora (page 155-179)
Dabral, Shiv Prasad, 1968, Uttarakhand ka Itihas Bhag-2, (pages117 to321), Veer Gath Press, Dogadda, India
Dinesh Prasad Saklani, 1998, Ancient Communities of the Himalayas
D.D Sharma, 2009, Cultural History of Uttarakhand
Hari Krishna Raturi, 1921, Garhwal ka Itihas
Jagdish Bahadur , 2003 Indian Himalayas
Dr. Naval  Viyogi, Professor M A Ansari, 2010  History of the Later Harappans and Shilpkara Movement (two volumes) Kalpaz Publication, Delhi, India
H.K Barpujari, 1990, The Comprehensive History of Assam (page 11)
Bindeshwar Prasad Sinha, 1974 The Comprehensive History of Bihar (Page-70)
Fisher, William B., 2003, The Middle East and Africa 
S.N Sen, 1999, Ancient Indian History and Civilization
Carleton Stevens Coon, 1962, The Origin of Race
C.S. Coon, The Races of Europe
Copyright@ Bhishma Kukreti 10/4/2013
(The write up is for general readers and may not be properly suitable for history research scholars)
History of Garhwal –Kumaon (Uttarakhand) to be continued... Part -11
Ancient communities of Kumaon-Garhwal (Uttarakhand), Himalayas- to be continued...7
Western Brachycephal Races of Uttarakhand to be continued...3
Historical Notes on Dinaric Race in Ancient Uttarakhand; Dinaric Race in Ancient Haridwar, Garhwal, Uttarakhand; Dinaric Race in Ancient Dehradun, Garhwal, Uttarakhand; Dinaric Race in Ancient  Uttarkashi, Garhwal, Uttarakhand; Dinaric Race in Ancient Tihri Garhwal, Uttarakhand; Dinaric Race in Chamoli Ancient Garhwal, Uttarakhand; Dinaric Race in Ancient Pauri Garhwal, Uttarakhand; Dinaric Race in Ancient PitharuraGarh Kumaon, Uttarakhand; Dinaric Race in Ancient Almora Kumaon, Uttarakhand; Dinaric Race in Ancient Bageshwar Kumaon, Uttarakhand; Dinaric Race in Ancient Champawat Kumaon, Uttarakhand; Dinaric Race in Ancient Nainital, Kumaon, Uttarakhand; Dinaric Race in Ancient  Udham Singh Nagr Kumaon, Uttarakhand to be continued....

[Bhishma Kukreti]

           Shiv Gatha: Kumaon-Garhwali Folklore on Lord Shiva 
Folklore, Folk Legends, Folk Myths of Kumaon-Garhwal, Uttarkahnd-4
Religious and Mythological Folklores of Garhwal, Kumaon, Uttarakhand – 4 

                                        Bhishma Kukreti
                         Folklores on Lord Shiva in Non-Indian Territories
                There are classic literature and folk literature available about Lord Shiva in all parts of Jambudweep (India, before 1 B.C). For example, there are folktales and folk dances related to Shiva in Cambodia as the kings before Asoka era were Shaivya or Vaishnva. There are temples of Shiva of ancient time in Cambodia. 
            There are various types of temples and symbolic sculptures of Shiva in Thailand. There are folklores related to lord Shiva in Thai literature as 'Cha Larm tri Pob'.
  St. Andrew and St. John provide the folklores of Burma or Myanmar about Lord Shiva (Indo Burmese Folklore, 1889).
There are folklores/folktales related to lord Shiva in Javanese and Balinese cultures. Thaipusam festival in Malaysia is definitely related to folklore related to Lord Murugan son of Lord Shiva (Pierced by Murugan's lance by Elizabeth Fuller, 1997).
It is said that the Trusul folklore of Romani or European gypsies is related to Trident of lord Shiva.
Taking clue from Persian and Arabic pronunciation (Shiva=Hiva, Sindhu=Hindu, Asura=Ahura), a couple of scholars are of opinion that there are instances of Shiva in Old Iranian folk literature as in Zoroastrian literature.
                           Shiv Gatha: Kumaon-Garhwali Folklore on Lord Shiva 
                               Shiva Marriage Story in folklore
Shaivism influenced very much the Kumaoni and Garhwali societies from ancient time. There are hundreds of Shiva temples or temples related to Shaivya cult in the region. There are tens of folk stories/folklores around lord Shiva in Garhwal and Kumaon. One of folklores is about lord Shiva marrying Gauri.
The Shiva marriage event starts in folklore as
कुमाऊं और गढ़वाल की लोक गाथाएँ -4
                       शिव गाथा
मूल संकलन: डा कृष्णा नन्द जोशी
--------------------------------------
  शिव गौरी विवाह प्रसंग
हे शिव भगवानु लै की रथ बणायो
गुरु घिंगालीनाथ बणाया, तिन लोकी तिरसुलनाथ बणाया
तिरलोकी त्रिसूलनाथ गुरु हिमांल में बसा
तवी गुरु का भगवानु लै दियि हाली हतेंडली में तीन तला धरती
तब गुरु जप करनी
हात  में रुद्रांछ कि माला जपी दैनी हाल
तिरसूल बीराज्ये छ बौ आडुली गुरु
पंचचूली बैठ हिमांल हे पंच नाम देवतो
हे बरमा .  बिष्णु , चित्रगुप्त . भगवान हिया रचा
तब नारद रिखी जु थै कयो   होलो महादेव सिवजी को ब्याह
हे प्रजापाल की साटी चेली भया
तब सिव भगवानु लै धरो कलंगी को रूप
तब गया महादेव ज्यू प्रजापाल का घर
सबूं को मन लागौ हौरन कै
गौरी सब ज्येठी चेली को  मन महादेव लागो
तब शिव ज्यू का संग में भगवती गौरी महादेव को ब्या है गयो
महादेव ज्यू लै प्रजापाल कन ढोक नि दी कबेर
प्रजापाल को मन रीस लै भरी गयो

O Lord! What did you create new universe? He created Guru Ghigaali Nath, Trilokpati, Trishulnath. Trilokpati and Trishulnath started living in Himalaya. O guru! Then God he put three based earth on your palm. Then, Guru took long Samadhi. He took Rudraksh on right hand and started Jap and took Trident on left hand. The O Thirty three Crores deities! Panchdevta- Brahma, Vishny, Chitrgupt and shakti asked sage Narad ," tell us the story of Shiva-marrigae".
    Prajapti had sixty daughters. There was Swamvar of his daughters. Shiva went there as leprosy man. Other girls of Prajapti choose other deities as their husbands.  The eldest daughter Gauri loved Shiva. Shiva married Gauri.
             Mahdev did not salute Prajapati . Prajapati the father of Gauri became very angry. However, it was not possible for Shiva to salute as he is consumption god too.
     Prajapati thought to insult Shiva. Prajapati organized a Yagya to be run for twelve years and did not invite his eldest son in law Shiva.
                The heavenly chariots of goddesses and deities were making noise in the sky. Gauri asked Mahadev about the movement of chariots in the sky. Lord shiva disclosed that her father organized a twelve year Yagya but did not invite the, Gauri said," it is not possible. Father should have invited me first and then others."
Laughingly, Mahadev said," If you don't believe me you should go to your mother place." 
Angrily Gauri went to her father's place.
Prajapati was busy in sacrifice for Yagya.
Offering respect to her father, Gauri touched her father's feet. Prajapati asked, "I never invited you. Why did you come here without my invitation?" Her mother also fired her for coming without invitation. The sisters also accused her coming to father's Yagya without invitation. Gauri was feeling insult and guilty that she did not obey lord Shiva (her husband).  Gauri jumped into hot boiling oil pot and died.
Lord Mahadev saw Gauri in dream. She was repenting her disobeying the advice of Shiva. Lord Shiva came aware from Samadhi and fell sorry. He went to Prajapati place. Shiva started doing Tapa and Japa. Gauri's soul showed sorry to Mahadev.  Gauri took new birth as daughter of Himalaya and married to Shiva.   


Curtsey and references:
Dr. Krishna Nand Joshi, Kumaon ka Lok Sahity
Dr Trilochan Pandey, Kumaoni Bhasha aur Uska Sahity
Dr Siva Nand Nautiyal, Garhwal ke Lok Nrityageet 
Dr Govind Chatak, Garhwali Lokgathayen
Dr. Govind Chatak, Kumaoni Lokgathayen
Dr Urbi datt Upadhyaya, Kumaon ki Lokgathaon ka Sahityik Adhyan
Dr. Prayag Joshi, Kumaon Garhwal ki Lokgathaon ka Vivechnatmak Adhyayan
Dr Dinesh Chandra Baluni, Uttarakhand ki Lokgathayen
Dr Jagdish (Jaggu) Naudiyal, Uttarakhand ki Sanskritik Dharohar, (Ravain) 
Abodh Bandhu Bahuguna, Dhunyal
Shambhu Prasad Bahuguna, Virat Hriday
Tony Samantha Phim andamp, Ashley Thompson, 2000, Dance in Cambodia, Uni. Chicago, NY.

Copyright (Interpretation) @ Bhishma Kukreti, 8/4/2013
Folklore, Folk Legends, Folk Myths of Kumaun-Garhwal, Uttarakhand- to be continued...4
Religious Folklores of Garhwal, Kumaon, Uttarakhand to be continued... 4 
Notes on Folklore on Lord Shiva; Folklore on Lord Shiva from  Kumaon; Folklore on Lord Shiva from Garhwal;  Folklore on Lord Shiva from Mid Himalaya; Folklore on Lord Shiva from Himalaya; Folklore on Lord Shiva from  India; Folklore on Lord Shiva from Asia; Folklore on Lord Shiva from  Oriental countries; Folklore on Lord Shiva from Burma/Myanmar; Folklore on Lord Shiva from Indonesia;  Folklore on Lord Shiva from Bali; Folklore on Lord Shiva from Java; Folklore on Lord Shiva from Malaysia; Folklore on Lord Shiva from Cambodia; Folklore on Lord Shiva from Thailand 

[Bhishma Kukreti]

ढ़वाली हास्य -व्यंग्य
सौज सौज मा मजाक मसखरी
हौंस,चबोड़,चखन्यौ
सौज सौज मा गंभीर छ्वीं
                             
                            गां मा फेस्बुक्याण अर ट्वीटर्याण   
                             चबोड़्या - चखन्यौर्या: भीष्म कुकरेतीइन
(s = आधी अ )
  दिल्ली , मुम्बै , भैर देसुं गढ़वळि  समजदन जन बुल्याँ नै  टेक्नौलौजि उपयोग यी बिंडि जाणदन अर गाँव  वाळ इनि गंवार छन।
इन नी च। म्योर गां मा फेस बुक या ट्वीटर को बडो प्रचलन बढ़ गे अर खूब  फेस्बुक्याण अर ट्वीटर्याण सौरीं (फैलीं ) च।
अब सि मधुलि बौ तैं इ देखि ल्यावदि। नणद तें बिजाळणो टैबलेट मा एक वेकिंग रिंग टोन  लगै छौ जु नणदो ब्यौ बाद बि उनि च अर  अर ठीक सात बजि टेबलेट से रिंग टोन बजद," हे नरभागण सि धारमा घाम ऐ गे। कन निंदाड़ ब्वे की बेटी छे जु अबि बि फकोरिक सिंयीं छे।उठ हे असुण्या।" अब नणद त अपण ससुराल च पण रिंग टोन मधुलि बौ तैं बिजाळणो काम आंद।
मधुलि बौ सुबेर सुबेर बिजिक मुख नि धोंदी बलकणम टैबलेट पर अयां रैबार पढ़दि। जु दिल्ली बिटेन भैजिक  फेस बुक मेसैज नि रावो  तो मधुलि बौ  जोर जोर से बरडान्द कि बगल  का  कमरा मा  सासु बि सुणि ल्याओ , रात तुमन अपण ब्वै रन्ड़ोळो दगड फेस बुक पर चैट  करि होलु अर वीनं पाठ पढै होलु त अबि तलक सुबेरो रैबार नि भेजि।" अर इनि रैबार फेसबुक से भैजि कुणि भेजि दींद।

उना जमली बोडि अपण ब्वारिक सुबेरों कुटबाग  सुणदि अर बोडि बि जोर जोर से  हथनी जन चिंघाडि बुलण मिसे जान्दि," कन बदमाश रांडै बेटी च। जनों तन  ह्वावन कन। मी तो 'कन च आज की ब्वारी' सीरियल देखि से गे छौ। अर अबि तलक मीन कम्प्यूटर औन बि नि कार। मीन जु चैट करी हो तो त्यार बुबाक  गौड़ मोरी जैन।" अर बोडी बि बगैर मुख धुयां कम्प्यूटर औन करदी अर भैजि कुण ब्वारि काट करण वाळ मेसेज भेजि देंदी। उना बौ बि सासु तै गाळी की मैसेज भैजि कुण भेजि दींद। पैल खाली कम्प्यूटर छौ तो द्वी- सास ब्वारि कम्प्यूटर प्रयोग का बान  झगड़दा छा। जब बिटेन भैजिन बौ बान टैबलेट भ्याज तो अब बोल बचन मा झगड़ा कम ह्वे गे, किलैकि अब द्वी या तो अपण अपण कमरा मा  टीवी सीरियल दिखण या फेस बुक मा चैटिंग मा व्यस्त रौंदन। अब भैजि मन्योडर नि करदन बस इलेक्ट्रोनिक मैसेज से बौक बैंकम रुपया ट्रांसफर कर  दीन्दन। अर बोडी कुण कै हैंकाक अकौन्ट्स से रुपया ट्रांसफर करदन कि बौ तैं पता नी चौल कि भैजि अपण ब्वे कुण रूप्या भिजणु च।     
   अब सि धनु बोडि तैं इ देखि ल्यावदि। धनु बोडी चार लड़िक छन पण द्वी साल ह्वे गेन अबि तलक वूंन निस्तार नि कार साक कि धनु बोडि कुण टैबलेट कु भै भ्याजल।उन त जब तलक बडा  बच्युं छौ बोडिन नि जाण कि पतिव्रता नार क्या हूंद पण इना बड़ा सोरग होइ अर गां मा टैबलेट को प्रचलन ह्वाइ तो धनु बोडी  जैक बि ड्यारम जावो वैमांगन टैबलेट मांगदि अर सीता की कहानी इना उना फेस बुक मा पोस्ट करणी  रौंद। पैल जैक लैंदो नि होंद छौ वु छांच मांगिक पऴयो   खांदो छौ अब जैम टैबलेट नी च वो दुसर मांगन मांगिक फेस बुक माँ चैट करदो या मैसेज पोस्ट करदो। गां मा सहयोग की भावना अबि बि बचीं च।
बच्चा लोग अब गुल्लि डंडा , क्रिकेट कुछ नि खिल्दन अब तो बस टैबलेट पर कम्प्यूटर गेम मा ब्यस्त छन।
बुड्या अब चौक या कैक डिंड्यळम बैठिक छ्वीं नि लगौंदन अब तो बस  फेस बुक ही ऊंकुण  चौक , डिंड्यळ हवे गे.   
अब तुम तै इन सुणनो रोजि मीलल। "ये भुलि बारा बजि गेन तीन खाणा बणै याल?" तो भुलि जबाब आंदो,' ना हे  दीदी! आज एक बजे फेस बुक मा संजीव कपूर लाइव चैट पर आणु च बस जो बि वो खाणक बणालु मीन आज वो इ खाणक बणान, अर तीन खाणक बणै आल?"
जबाब आंदो," कख ! अचकाल टैम हि कख मिलणु च। आज सुबेर बिटेन अमिताभ बचन , शाहरुख खान को ट्वीटर मा ही व्यस्त रै ग्यों। बस जरा अमीर खान को   ट्वीट ऐ जावो तो लंच मा खिचडी चढौल. दुफरा  बाद आज  फेस बुक अर ट्वीटर पर सलमान खान अर कटरीना कैफ  लाइव आणा छन।"     
   सुन्दरी अर गुन्दरी बौ छन त काका बाडो बेटि पण द्यूराण -जिठाण हूण से वु द्वी अब सांप - नेवला का  खेल का खिलाड़ी ह्व़े गेन। पैल  फेस बुक को प्रचलन नि छौ तो गां वाळ परेशान छा . एक भाजपा तैं जोर जोर से गाळी देंदी छे तो हैंकि कौंग्रेस तै ऐडेक गाळी दींदी छे, या जू बि  मील वैक समणि अपण पार्टी बड़ाई अर विरोधी पार्टी काट। लोग यूं मादे कै तै बि दिखदा छा त रस्ता इ बदल दींदा छा। पण जब बिटेन फेस बुक अर ट्वीटर को प्रचलन बढ़ सरा गां का लोग चैन मा छन। अब सुन्दरी महाफेन्कू का नाम से दिन भर-रात भर नरेंद्र मोदी तै गाऴयूं मैसेज या ट्वीट भिजणम व्यस्त रौन्दि अर गुन्दरी पप्पू छ्वारा नाम से दिन -रात राहुल गांधी तै गाळिक मेल , मैसेज, ट्वीट भिजणि रौंदी, अब दुयुं तैं पता बि नी च कि ऊंक  क्वी गां च , समाज च बस ऊं दुयुंक समाज फेस बुक अर ट्वीटर तक ही सीमित ह्वे गे।
हां रघुकुल रीति सदा चलि आयि कि नई टैकलौजीक  पैलो  फैदा उच्च या इलीट लोगुं तैं   ही मिलदो। अब हमर परिवारों ल्वार भाना काका  तै  देखि ल्यावदि। जब लोग फेस बुक अर ट्वीटर को फैदा उठाणा छन भाना काका रोज लोगुंम जांदो अर मिन्नत करदो ," हे ठाकुर जी ! जैदिन तुमर मोबाइल फिंकण लैक ह्वे जावो मि तै अपण मोबाइल दे दिंयां हां।" आज पांच साल ह्वे गेन आज बि भाना काका उम्मीद मा च कि कै ना कै दिन वैको बि मोबाईल होलु         

                       



Copyright @ Bhishma Kukreti  13 /4/2013

[Bhishma Kukreti]

            Khasa the Ancient race of Garhwal-Kumaon (Uttarakhand) 
History of Kumaon-Garhwal (Uttarakhand) - Part -11 
Ancient communities of Kumaon-Garhwal (Uttarakhand), Himalayas-7
Western Brachycephal Races of Uttarakhand -3 
                                       Bhishma Kukreti
                There may be differences of opinion on when the Khasa race came to India and Himalayan belt. However, there is agreement among scholars that Khasa race dominated Himalayan belt from Kashmir, Himachal Pradesh, Garhwal, Kumaon, Nepal, Sikkim, Bhutan, Hills of Bengal and Rajasthan.  Khasa were spread in Zagros Mountains of Iran-Iraq long before Christian era. From there, Khasa one race spread towards plains and reached to Bengal and Bengal. It is believed that one part of Khasa from Iran- Afghanistan reached and settled in Himalaya before one thousand years of Aryan entered to India.
                There are mentions of Khasa of Himalayas in Mahabharata (Sabhaparva, Bhishm Parv, Udyog parv, Dron Parv etc);  Brahmand Purana ( 27-62-62); Matsya Purana (120-43, 44,48,51); Vayu Purana (47,, 42-43,45,47-49); Vishnu Puran (2,4-8); Markendey Puran (58); Bhagwat Puran (2, 4); Kalika Puran III(6);Sanat Kumar samhita (36-41); Rajatrangani (Translated by Dr Stein). There are mentions of Himalayan Khasa in Brihat Samhita, Tibetan chronicle Dpag –bsam-ljon-bzah (The Excellent Kalpa Briksh).
  The characteristics of Khasa are longer in height, long and straight nose, white or wheat color, strong built and wider chest and full of beard and mustache on face.  Due to cross breeding with Aryan, it is difficult to find exact body characters today. 
Many scholars support Dr. Dabral that following village names are the proof of Khasa culture and their dominance in the territory.
British Garhwal- Kashkhal, Kasunda, Kashbadi, Kashli, Kaslinagar, Kasmoli, Kashlodi, Kasyali, Keshta, Kapol, Kapeti, Kafola, Kafaldi, Kafolgan, etc (taken from Rajeshawri Prasad, Village Directory, Garhwal).
Tihri Garhwal villages- Kash, Kashani, Kashral, Masho, mana, Kash or Shas, Las, (taken from Rajeshawri Prasad, Village Directory, Garhwal).
Almora Villages –Kashan, Kashani, Kashauli, Khasparja, Kashur, Khasoti, Kashyari etc (taken from Rajeshawri Prasad, Village Directory, Almora).
  Khasa were perfect in domestication of animals and were hunter and shepherd and farmers too. Khasa or Kasa used to worship Sun, Marut, Borij etc deities. Initially, the deity sign of Khasa was horse.
The main deity of Kasa or Kasa was Kassu. The Khasa,Khashas or Kasa left many old deities and adored new deities as per place, class and time.  Sun worshiping was taken from Shaka by Khasas, Khashas or Kasas. However, they never left Kassu and Khasa beloved Kassu that they used Shu name in naming the villages and deities. The deity Mahasu is the monument to suggest that Khasa dominated in Garhwal-Kumaon.
The village names Amlasu,  Utransu, Farsu, Gandasu, Masbuna  or Patti/Pragnaa names Brahsyun,Dhoundiyalsyun suggest that before Aryan took over Khasa were main human societies of Kumaon and Garhwal and Nepal too.
The Khasa of Iran worshipped Shimliy goddess and then words were derived as Himadevi. Him became Uma. Kassu-Mahassu, maheshwar Shima,Hhima Devi , Uma devi show tha ezistance of Khasa in himalya for many centuries.
Khasa invented tens of village deities-goddesses in Uttarakhand and pilgrim places as Amarnath, Baijnath, Uttarkashi, Badrinath, Triyuginarayan, Dwarhat, Binsar etc. No doubt, later on other races or Khasa built temples on these pilgrim places. Khasa belied on village deity and used to offer cereal first to village deity before their own uses.  Dabral states that this race believed in dead souls and used to offer prayer (Hantya). The images of Bada temples
            Khasa also invented Yaksha, Jakh or jagas deity. The village or place names remind the people about Yaksha deity or protectors of Khasa –Jakhni, Jakhnikhal, jakher etc.The Khasa were believers of offering animals to their deities and Jakh (Yaksha).
The deities Vinayak, Kushmand, Gajtund, jayant, Mahakal, nandi, mahakal, Ghantakarn were yaksha or Jakh of Khasa race. The Jakh is gatekeeper of Badrinath temple.
Khasa was also called as Yaksha race or jakh race.Asoka had soldiers of Khasa race. There was caste system among Khasa at later stage.
Khasa race initially used to follow female leadership in the family that mother would be the career of property.
  After entry and settlement of Aryan culture in India and Uttarakhand, the Khasa lost their ruling power but not the social power.
    There are many cultural norms of Khasa race remained intact till date in Kumaon and Garhwal.       
When Aryan entered hills of Himalayas the Aryanization of Khasa and Kols started (approximately? around 2000 to 2500BC).
References and Further Reading Suggestions:
Badri Datt Pandey, 1937, Kumaun ka Itihas, (second edition.) Shyam Prakashan, Almora (page 155-179)
Dabral, Shiv Prasad, 1968, Uttarakhand ka Itihas Bhag-2, (pages117 to321), Veer Gath Press, Dogadda, India
Dinesh Prasad Saklani, 1998, Ancient Communities of the Himalayas
D.D Sharma, 2009, Cultural History of Uttarakhand
Hari Krishna Raturi, 1921, Garhwal ka Itihas
Jagdish Bahadur , 2003 Indian Himalayas
Dr. Naval  Viyogi, Professor M A Ansari, 2010  History of the Later Harappans and Shilpkara Movement (two volumes) Kalpaz Publication, Delhi, India
Khadak Singh Valdiya , 2001, Himalaya: Emergence and Evolution , Uni Press, Hyderabad,  India
K.P nautiyal, B.M. Khanduri, 1997, Him Kanti (page 85 for Khasa)
O.P Kandari and O.P Gusain, 2001 , Garhwal Himalaya (Pages for Khasa- 309/360) 
Lalan Ji Gopal and Vinod Chandra Shrivastava , History of Agriculture in India  (up to 1200AD(article of Dr K.P Nautiyal et all – Agriculture in Garhwal Himalayas o to 1200AD, page 162)
O.C. Handa, 2003, History of Uttaranchal (Page 22 for Khashas)
O.C. Handa, 2009, Art and Architecture of Uttarakhand
John Whelpton, 2005, History of Nepal (page 22 , Khasa)
Narendra Singh Bisht and T. S Bankoti, 2004, Encyclopedic Ethnography of the Himalayan Tribes (Page for Khasa – 736 )
Dr.Bipin Adhikari , 2011, Nepal Khas Jati,
H.K Barpujari, 1990, The Comprehensive History of Assam (page 11)
Bindeshwar Prasad Sinha, 1974 The Comprehensive History of Bihar (Page-70)
Fisher, William B., 2003, The Middle East and Africa 
S.N Sen, 1999, Ancient Indian History and Civilization
Carleton Stevens Coon, 1962, The Origin of Race
C.S. Coon, The Races of Europe
Copyright@ Bhishma Kukreti 13/4/2013
(The write up is for general readers and may not be properly suitable for history research scholars)
History of Garhwal –Kumaon (Uttarakhand) to be continued... Part -12
Ancient communities of Kumaon-Garhwal (Uttarakhand), Himalayas- to be continued...8
Western Brachycephal Races of Uttarakhand to be continued...4
Notes on Historical aspects on Khasa, Khasha the Ancient race of Uttarakhand; Historical aspects on Khasa, Khasha the Ancient race of Uttarkashi Garhwal, Uttarakhand; Historical aspects on Khasa, Khasha the Ancient race of Tihri Garhwal, Uttarakhand; Historical aspects on Khasa, Khasha the Ancient race of Chamoli Garhwal, Uttarakhand; Historical aspects on Khasa, Khasha the Ancient race of Rudraprayag Garhwal, Uttarakhand; Historical aspects on Khasa, Khasha the Ancient race of Haridwar/Hardwar Garhwal, Uttarakhand; Historical aspects on Khasa, Khasha the Ancient race of Dehradun Garhwal, Uttarakhand; Historical aspects on Khasa, Khasha the Ancient race of Dwarhat Kumaon, Uttarakhand; Historical aspects on Khasa, Khasha the Ancient race of Pithauragarh Kumaon, Uttarakhand;  Historical aspects on Khasa, Khasha the Ancient race of Champawat Kumaon, Uttarakhand; Historical aspects on Khasa, Khasha the Ancient race of Almora Kumaon, Uttarakhand; Historical aspects on Khasa, Khasha the Ancient race of Nainital Kumaon, Uttarakhand;  Historical aspects on Khasa, Khasha the Ancient race of Udham Singh Nagar  Kumaon, Uttarakhand to be continued...

[Bhishma Kukreti]

गढ़वाली हास्य -व्यंग्य
सौज सौज मा मजाक मसखरी
हौंस,चबोड़,चखन्यौ 
सौज सौज मा गंभीर छ्वीं

                                          अपण बल्दौ खुंड सिंग
                                     चबोड़्या - चखन्यौर्या: भीष्म कुकरेती
(s = आधी अ )

                    गढ़वाळिम एक मिसल च बल 'अपण बल्दौ पैनु सिंग'। कुज्याण कैन त य़ा मिसल रचि अर गळथि से मिसल रचि बि तो या मिसल किलै प्रसिध्यायि? मिसल वै प्रसिध्याण चयेंद जैं पर लोग टक लगैक अमल  कारन। अब जब हमन जैं बात पर अमल कतै नि करण त फिर इन मिसल को क्या फैदा? हम अपण अपण बल्दों पैनु सिंग नि बथान्दा बल्कणम  सरा अडगैं (क्षेत्र) मा भोंपू लेक बुलणा रौंदा बल कख जयुं बिच्युं बल्द च  अर तैको सिंग खुंड छन। हम अपण   लोगुं भलो काम दिखणो मामला मा जन्मो काणो जि छंवा तो पैनो सिंग ह्वेक बि हम बुलणा रौंदा बल हमर बल्दो खुंड सिंग छन।
  अब सि हमर मल्ला ढांगू कि हि छ्वीं ले ल्यावदि। ग्वील का नंदा दत्त कुकरेतीन स्व सदानंद कुकरेती मरणोप्रांत सिलोगी स्कूल सम्बाळ अर स्कूल तैं मिडल बिटेन हाई स्कूल करवाइ पण हमन उंकी इज्जत त नि करि होलि हां बेजत करण मा हमन कमि बि नि कार। उ त भलो ह्वेन डा नन्द किशोर ढौंडियाळो जौन हम ढांगू  वळो  तैं बथाइ बल नंदा दत्त जी एक विभूति छया। हम  अपण कामौ बल्द पछ्याणनम अर सम्मान दीणम   भौति कंजूस छंवां। फिर यु 'अपण बल्दौ  पैनु सिंग' की कल्पना किलै ह्वे होलि?
             अब जब डा नन्द किशोर ढौंडियालो छ्वीं आइ गे त छ्वीं पर छ्वीं ऐइ जांद। डा  नन्द किशोर ढौंडियालन छै खंडोम गढ़वाल की दिवंगत विभूतियाँ (सन अस्सी बाद ) छपै। पण कथगा इ बुलणा रौंदन बल नन्द किशोर ढौंडियालन कै तैं बि विभूति बणै दे। त म्यार बुलण च बल हे भै   जु तुममा विभूति पछयाणनो बड़ी सिद्धि च तुमि एक किताब छपै दींदा! असलम हम अपण बल्दो पैनो सिंग सहन हि नि कौरि  सकदां। हम गढ़वाऴयुं कुण अपण बल्दों पैनु सिंग'  बेकार की मिसाल च उल्टा हम त 'अपण बल्दौ  पैनो सिंग' तैं खुंड्याण अर पैनो सिंग तैं तुड़नम उस्ताद छंवां।
   अफार सि केशर सिंग बिष्ट की बदौलत आज मुंबई सरीखा जगा मा बड़ो उत्तराखंडी कौथिग होंदु पण हम मुंबई का   उत्तराखंडी केशर सिंग बिष्ट अर  वूंको टीम की हौसला अफजाई जगा पर काट करण मा अपणि बडै  समजदवां। 'अपण बल्दौ  पैन सिंग' देखिक हम जळदा छंवा।
         अब मुंबई की बात ऐ गे त बलदेव राणा बात भि होलि ही। मुंबई सरीखा जगा मा  दस दिनों नंदा जात जात्रा उर्याण एक अभिनव  प्रयोग च अर संस्कृति रक्षा, संस्कृति प्रसार , संस्कृति से पछ्याणक बणाणो वास्ता बलदेव राणा अर टीम की जथगा बि प्रशंसा ह्वावो कम ही च। पण हम मुंबई का उत्तराखंडी एक जुट ह्वेक बलदेव राणा को उचित सम्मान नि दींदा। उल्टां पीठ पैथर काट करणम अग्वाडि रौंदा। 'अपण बल्दौ पैन सिंग ' से हम हर्षित ना शोक ग्रस्त ह्वे जांदा।
   इनि बिछ्ला ढांगु  मा खंड गां का एक  मनीषी छया मुकन्द राम  बडथ्वाल। भैर वाळु कुणि  संस्कृत अर ज्योतिष का बड़ा विद्वान्। पण हम ढांगु वाळु कुण बस एक बुड्या। हमन सार्वजनिक तौर मुकन्द राम जी तैं वो सम्मान कबि नि दे जांक वो लैक छया। 'अपण बल्दौ पैन सिंग' से हम चिरड्याद छंवा।
   अब बिछ्ला ढांगु मा खंड की बात आलि तो सत्य प्रसाद बडथ्वाल की बात त होलि ही। सत्य प्रसाद बडथ्वालन अपण गां मा लोगुं तैं बथाइ बल जु गढ़वालम नौन कनवेंसनल (गैर पारम्परिक ) खेती याने  बागवानी करे जावो तो पलायन बि  रुकल अर कमाइ बि होलि। पण      हम ढांगु वळ बुल्दवां बल जब तै सत्यान पौढ़ी लेखिक खेती ही जि करण छे त किताब  किलै बोकिन? हम अपण बल्दौ पैन सिंग मा द्वास जरुर खुज्यांदा पण अच्छाई खुज्यान्द दें हम या तो टुटकां पोड़ी जांदा या बौंहड़ से जांदा।
                   
  बिचारो पैन सिंगौ बल्द अपण पैनो सिंग से कुज्याण कथगा मानसिक अर भौतिक  लडै लड़दो पण हम अपण बल्दो कमजोर्युं बखान करणम सद्यानि अग्वाडि रौंदा।
अपण पैनो सिंग वाळ बल्दौ हुंकार तैं हम बकवास नाम दींदा अर दुसरौ मरण्या बलदक कुणाट तैं पद्मश्री दीणो रगर्याट करदां।
अपण पैन सींग को बल्द मा हम तमाम ऐब खुज्यांदवां अर दुसरो ऐबि की  प्रसंशा करण मा एक हैंको दगड़ छौंपा दौड़ ( प्रतियोगिता ) करदां।
अब समौ ऐ गे बल हम  अपण मनीषियों तैं उचित सम्मान देवां।                             





Copyright @ Bhishma Kukreti  14 /4/2013

[Bhishma Kukreti]

        History of Kumaon-Garhwal (Uttarakhand) - Part -12   
Historical Aspects of Ancient communities of Kumaon-Garhwal (Uttarakhand), Himalayas-8
History of Garhwal-Kumaon Uttarakhand in Indus Civilization Era -1

                                       Bhishma Kukreti
         History of Garhwal-Kumaon Uttarakhand in Indus Civilization Era   
          Civilization Ages in Chronological pattern
    The Indus (Sindhu Ghati ki Sabhyata ) civilization is one of oldest urbanized society. It flourished in today's Pakistan, Baluchistan and Gujrat, Punjab, Haryana, Uttar Pradesh regions too. 
          The Indus Valley sites are –Almagiripur (Meerut), Balu (Haryana), Balakot (Pakistan), Banwali (Haryana), Bargaon (Saharanpur), Bhagtarav (Gujrat),Bhirana (Haryana), Sindh (Pakistan), Dholavira (Kucch Gujrat),Daimabad (later Harappa, Mahrashtra), farmana (Haryana), Ganeriwala (Punjab, Pakistan), Goladhoro ( Gujarat), Harappa (Pak),Hulas (Saharanpur), kalibangan (rajsthan), Khirsara (Kutch, Guj),Padri (Kutch, Guj),kotbala (Pak),Kot Diji, (Sindh), Kunal (Haryana),Kuntasi, (Rajkot, Guj), Lakhun do Jado(Pak), Larkana (Sindh), Lateshwar (mehsana, Guj), Lothal (Ahdbad, Guj), Manda (j&K, Ind), Malwan (Surat, guj),Mandi (U.P), Mehargarh(Pak), Mohenjo daro (SIndh),Mundigak (Afghn),Nausharo (Pak), Ongar (Pak), Pir Shah Juno  (Sindh), Pirak (Pak), Rakhigarhi (Haryana), Rangpur (Ahmd , Guj),Rahman Dheri (Pak), Rojdi (Rajkot, Guj), Rupar, (Punj), Sanauli (Bagpat, india), Shikarpur (Guj), Shortugai(Afgn), Sothi (Haryana), Shurkotada (Guj), Sutkagar Dor (Afghanistan).
    The historians provide the chronological Ages of Indus Valley civilization as follows
Date Range ---------------------Phase----------------------Era
7000-5500 BCE------------Aceramic Neolithic-----------Early Food Producing Era
5500-3300 BCE------------Ceramic -------------------------Regionalization era
3300-2600-----------------Early Harappan----------------- Regionalization era
3300-2800-----------------Harappan (Ravi Phase) ----- Regionalization era
2800-2600-----------------Harappan phase 2 ------------- Regionalization era
2600—1900 ------------Mature Harappan A, B, C Indus Valley civilization,--Integration Era
1900-1300--------------Late Harappan --------------------------------Localization Era
1900-1700---------------Harappan  4------------------------------------ Localization Era
1700-1300-----------------Harappan 5----------------------------------- Localization Era
1300-300----------------Painted Grey Ware –Iron Age ------------Indo Gangetic Tradition
   The script of Indus valley civilization is yet to decipher. The archeologists found 400-600 symbols.
It seems that there was no ruler system in this age and everybody enjoyed equal status. But every society had own authority.  There was accuracy to measure length, height etc. The society followed decimal system. Indus system coined metallurgy and developed it. Civil engineering was best. There were uses of sculpture, seals, pottery, gold jewelry,   in Indus valley civilization era. The societies worshiped images.
There were some types of dance in the society. There were many crafts as shell working, ceramics, agate, bead making.
The societies depended on trade. The people used to celebrate religious ceremonies and used to worship gods and goddesses. Initially, the burial system was common but in later stage, the cremation was also common.
There were four main classes in the society- Elite class, soldiers, Traders/craftsmen, Servants.
It is said that due to climate changes, the civilization started collapsing and people started migrating various places. Non- commissioning of fort is also one of the reasons of collapsing of Indus valley civilization.
Indus Valley civilization influenced all the later societies of northern and western India.
When the Indus valley civilization was flourishing, there were Proto-Australoid, Mediterranean, Monggoloid and or Alpanoid civilizations in Uttarakhand (Already written in last parts).
Copyright@ Bhishma Kukreti 14/4/2013
(The write up is for general readers and may not be properly suitable for history research scholars)
History of Garhwal –Kumaon (Uttarakhand) to be continued... Part -13
Ancient communities of Kumaon-Garhwal (Uttarakhand), Himalayas- to be continued...9
History of Garhwal-Kumaon Uttarakhand in Indus Civilization Era to be continued...2


References and Further Reading Suggestions:
Badri Datt Pandey, 1937, Kumaun ka Itihas, (second edition.) Shyam Prakashan, Almora (page 155-179)
Dabral, Shiv Prasad, 1968, Uttarakhand ka Itihas Bhag-2, (pages117 to321), Veer Gath Press, Dogadda, India
Dinesh Prasad Saklani, 1998, Ancient Communities of the Himalayas
D.D Sharma, 2009, Cultural History of Uttarakhand
Hari Krishna Raturi, 1921, Garhwal ka Itihas
Jagdish Bahadur , 2003 Indian Himalayas
Dr. Naval  Viyogi, Professor M A Ansari, 2010  History of the Later Harappans and Shilpkara Movement (two volumes) Kalpaz Publication, Delhi, India
Khadak Singh Valdiya , 2001, Himalaya: Emergence and Evolution , Uni Press, Hyderabad,  India
K.P nautiyal, B.M. Khanduri, 1997, Him Kanti (page 85 for Khasa)
O.P Kandari and O.P Gusain, 2001 , Garhwal Himalaya (Pages for Khasa- 309/360) 
Lalan Ji Gopal and Vinod Chandra Shrivastava , History of Agriculture in India  (up to 1200AD(article of Dr K.P Nautiyal et all – Agriculture in Garhwal Himalayas o to 1200AD, page 162)
Kanti Prasad  Nautiyal, 1969, The Archeology of Kumaon including Dehradun
O.C. Handa, 2003, History of Uttaranchal (Page 22 for Khashas)
O.C. Handa, 2009, Art and Architecture of Uttarakhand
S.s Negi ,Back and beyond, Garhwal Himalaya: Nature, Culture and Society
B.P. Kamboj, 2003, Early Wall painting of Garhwal
S.S.s Negi, Himalayan Rivers, lakes and Glaciers
Surendra Singh, 1995, Urbanization in Garhwal Himalaya: a geographical Interpretation
Upinder  Singh, 2008,History of Earlier and Medieval India.
John Whelpton, 2005, History of Nepal (page 22 , Khasa)
Narendra Singh Bisht and T. S Bankoti, 2004, Encyclopedic Ethnography of the Himalayan Tribes (Page for Khasa – 736 )
Dr.Bipin Adhikari , 2011, Nepal Khas Jati,
H.K Barpujari, 1990, The Comprehensive History of Assam (page 11)
Bindeshwar Prasad Sinha, 1974 The Comprehensive History of Bihar (Page-70)
Fisher, William B., 2003, The Middle East and Africa 
S.N Sen, 1999, Ancient Indian History and Civilization
Carleton Stevens Coon, 1962, The Origin of Race
C.S. Coon, The Races of Europe

[Bhishma Kukreti]

Sandip Rawat: A Promising Garhwali language Poet, Story teller and Critic

[Notes on poets, story writers of Uttarakhandi languages; poets, story writers of Garhwali an Uttarakhandi language; poets, story writers of Himalayan language; poets, story writers of Mid Himalayan language; poets, story writers of North Indian regional language; poets, story writers of Indian regional language; poets, story writers of Asian regional language; poets, story writers of Oriental regional language]
                                      Bhishma Kukreti
           Snadip Rawat is promising poets who has been publishing his poems for a couple of years in Garhwali magazines and newsletters and relaying his poems story through Akashwani too.
                  Sandip was born in Alkhet, Talain, Pauri Garhwal in 1972.
   Sandip is Chemistry post graduate and his inclination to literature was from his student life. Sandip is Lecturer in Dhaddi, Tihri Garhwal.
  Sandip published Garhwali stories, poetries in Khabar Sar, Rant Raibar, Regional Reporter, Yugwvani .
   Garhwali literature creative appreciate much Sandip for his researches in history of Garhwali literature. Sandip Rawat published many articles regarding history of Garhwali literature in Garhwali newsletters. Sandip is very sensitive writer who has ability to see what an average literature can't see in the literature.
                   Recently, Sandip Rawat published his first Garhwali language poetry collection 'Ek Lapang' (2013). Famous Indian singer and Lyric Narendra Singh Negi, famous Garhwali poet and dramatist and lyricist Girish Sundariyal, the Nathpanthi literature scholar Dr Vishnu Datt Kukreti, the editor of Garhwali newspaper Vimal Negi, one of the great Garhwali poets Madan Duklan, the famous Garhwali critic Virendra Panwar appreciated poems of young Sandip Rawat.
Sandip has many plans for Garhwali literature and very soon he will publish critical history and review of Modern Garhwali Literature.
Sanipp lives in Shri Nagar Garhwal and readers may contact him on sandeeprawat524@gmail.com or 9720752367

Copyright@ Bhishma Kukreti, 15, April 2013

Notes on poets, story writers of Uttarakhandi languages; poets, story writers of Garhwali an Uttarakhandi language; poets, story writers of Himalayan language; poets, story writers of Mid Himalayan language; poets, story writers of North Indian regional language; poets, story writers of Indian regional language; poets, story writers of Asian regional language; poets, story writers of Oriental regional language to be continued...

[Bhishma Kukreti]

जसपुर (ढांगू ) में छमिया बुड्या का लोक नाटक
                   गीत संकलन- श्रीमती दमयन्ती कुकरेती
                      प्रस्तुति ; भीष्म कुकरेती
जसपुर में भी अन्य गावों की तरह चैत  महीने में  रात को सामूहिक व सामुदायक गीत गाये जाते थे। गीत स्व सिचिदा नन्द कुकरेती, स्व राधा कृष्ण कुकरेती , स्व दयाराम कुकरेती व स्व घना नन्द कुकरेती के चौकों में खेले जाते थे. जो एक दुसरे से सटे थे . वैसे प्रथम रात को शुरवात या तो दयाराम बड़ा जी या घना ददा जी के चौक से होता था (घना ददा जी प्रधान थे ).
गीत गानों के अतिरिक्त केवल स्त्रियाँ या स्त्री पुरुष मिलकर स्वांग भी भरते थे (नाटक रचना ).
मुझे गीतों व लोक नाटक देखने  का कम ही अवसर मिला क्योंकि मै कक्षा छ से छात्रावास में रहता था किन्तु जो भी याद आता है उसे आप लोगों तक प्न्हुचाता रहता हूँ
एक नाटक की मुझे याद था जिसे छमिया बुड्या कहते थे.
छमिया बुड्या का लोक नाटक अधिकतर गीतों के खेलने के अंत में ही खेला जाता था
इस नाटक में दो मुख्य चरित्र होते हैं एक छमिया बुड्या और एक जवान लडकी। छमिया बुड्या वास्तव में शायद जानवर का रूप होता रहा होगा। वह  भयानक शक्ल का बुड्ढा होता था, भयानक पगड़ी पहनता था व इस बुड्ढे की एक विशेषता होती थी कि इसके सर पर दो बड़े सींग होते थे। यह नाटक रोमांच, हास्य,  प्रकृति दर्शन , वियोग , त्रास व  सामजिक विषय लिए होता था. सबसे अधिक दर्शक इसी लोक नाटक को देखते थे
कथा यह है कि एक लडकी के पिता ने रुपयों के एवज में अपनी पुत्री की शादी छमिया बुड्या से तय कर दी। तय समय पर छमिया आता है और लडकी को उठा कर ले जाना चाहता है इस पर लडकी अपने पिता को सुनाकर निम्न गीत  गाते थी। लडकी गीत गाती जाती थी , छमिया लडकी उठाने का प्रयाश करता है, गाँव की औरतें उसे छमिया से बचाती रहती थीं, यह एक छीना झपटी का भी दृष्य  पैदा करता था. अंत में छमिया लडकी को उठाने में कामयाब हो जाता है और उसे कंधे में उठाकर भाग जाता है स्त्रियाँ देखती रह जाती हैं . गमगीनी का माहौल बन जाता था


छि बुबा छमिया कु नि जाणु ये
   छि बुबा छमिया कु नि जाणु ये
छि बुबा बांदरौ  कु जौलु त तिल्लु झाड़ी लालु,तिल्लु झाड़ी लालु,   
  छिछि बुबा छमिया कु नि जाणु ये
बुबा छमिया कु नि जाणु ये
छि बुबा भल्लु कु जौलु त मुंगरी तोड़ी लालु,
मुंगरी तोड़ी लालु छि बुबा छमिया कु नि जाणु ये
छि बुबा छमिया कु नि जाणु ये
छि बुबा स्याळु कु जौलु त बाखरी मारि लालु , बाखरी मारि लालु
छि बुबा छमिया कु नि जाणु ये
छि बुबा छमिया कु नि जाणु ये
छि बुबा गूणि कु जौलु त म्याळा  तोड़ी लालु ,म्याळा  तोड़ी लालु
छि बुबा छमिया कु नि जाणु ये
छि बुबा छमिया कु नि जाणु ये

छमिया का अभिनय  अधिकतर श्रीमती स्व गयात्री देवी कुकरेती (पत्नी श्री श्री राम कुकरेती ) या श्रीमती स्व भड्वैइ कुकरेती (पत्नी श्री सचिदा नन्द कुकरेती )करती थीं
अभिनय में छमिया का  नवजवान लडकी पर लालच भरी आँखें, लडकी को छीनने के लिए आतुरता व युक्तियाँ, अन्य औरतों को झांसा देना, औरतों का छमिया बुड्या द्वारा लडकी को छीनने की क्रिया विरुद्ध रणनीति अपनाना , छमिया बुड्या द्वारा लडकी को भगा ले जाने के पश्चात स्त्रियों का दुखी होना अलग अलग रंग के रस व भाव प्रदान करने में सफल हैं। गीत व नाटक सामयिक सामजिक बुराईयों की और ध्यान भी आकर्षित कराता है। इस नाटक को याद कर मैं कख उठता हूँ - natya  शास्त्र के रचयिता भरत की असली चेली तो मेरे गाँव की स्त्रियाँ थी जो नाटक में सभी रसों का प्रवाह  करने में सक्षम थीं  .
     copyright@ Bhishma Kukreti 16/4/2013

[Bhishma Kukreti]

       History of Kumaon-Garhwal (Uttarakhand) - Part -13   
Historical Aspects of Ancient communities of Kumaon-Garhwal (Uttarakhand), Himalayas-10

        Thapli Sites, Malari Burials, Ranihat Sites, Sanana Baseri and ancient History of Uttarakhand

[Notes on ancient history of Uttarakhand; ancient history of Garhwal, Uttarakhand; ancient history of Rudraprayag Garhwal, Uttarakhand; ancient history of Chamoli Garhwal, Uttarakhand; ancient history of Tihri Garhwal, Uttarakhand; ancient history of Uttarkashi Garhwal, Uttarakhand; ancient history of Garhwal, Uttarakhand; ancient history of Pauri Garhwal, Uttarakhand; ancient history of Dehradun Garhwal, Uttarakhand; ancient history of Hardwar Garhwal, Uttarakhand; ancient history of Pauri Garhwal, Uttarakhand; ancient history of Udham Singh Nagar Kumaon,  Uttarakhand; ancient history of Nainital Kumaon,  Uttarakhand; ancient history of Almora Kumaon,  Uttarakhand; ancient history of Champawat, Kumaon,  Uttarakhand; ancient history of Dwarhat, Kumaon,  Uttarakhand; ancient history of Pithauragarh Kumaon,  Uttarakhand; ancient history of Bageshwar Kumaon,  Uttarakhand]


                                  Bhishma Kukreti

                                    Thapli Excavation
                  The K.P.Nautiyal team excavated at Thapli (near Shrinagar at Shrinagar –Badrinath road at Alaknanda bank) in 1982-83. The site is single painted grey ware culture and period is estimated 1100-800B.C.
                          Malari Burials and History of Uttarakhand
                Dr Shiv Prasad Dabral informed about his finding burials in Malari village (3800Meter height, Niti valley, Chamoli Garhwal, 61 Km from Joshimath at bank of Dhauliganga) on June 1956. Agarwal , Bhatt, J.Kharakwal, K.P. Nautiyal and B.M Khanduri et al also did researches on the burials of Malari.
    Dr K.P. Nautiyal and B.M. Khanduri provide us recent details of recent researches on prehistoric time of Uttarakhand.   The Malari burials are now said to be 1-2 B.C. (http://www.asidehraduncircle.in/excavation.html, Archeological Survey of India Dehradun).   
Caves of burials – The oval caves were covered by flat stones. The men /women were buried bent knees. There are similarities in burying pattern with burials found in Iran of 100-200 B.C. Earthen  Pots, potteries, drink vessels and dishes of meat were kept on the head side of buried persons.
Dabral informs that same types of burials were found in Dwarhat , Kumaon. Pandey refers them as burials of sages.  Dabral also refers the similar burials in ladakh, lahul, Chamba Tibet. Agarwal and Kharakwal provide references of Stacul to make similarities of Malari burials with Burazahom of Kashmir. Dabral states that these burials may be of Saka and Agarwal and Kharakwal states," ..Some of these burial complexes may belong to Early Indo European migrants in to central and western Himalayas."
The People- the human died by natural death and the height of those buried men /women were five feet three inches. They were strong, with broad chest, strong jaws and strong teeth.
Appliances found- The leather bag (kutup), monal was drew on leather bag (kutup), squat pot, grey ware bowl, pedestalled bowl, red ware bowl ,spouted pots, horse burials, horse harshening appliances were found in the burials.
Hunters- The burials indicate that the Malari people were mainly hunters and used to depend on domesticated animals. They used to do farming perhaps in summer season. The Malari population used to build caves for them and animals.
               The Malari society was happy society. The human beings were mainly dependent on meat. Malari culture was fully aware of copper items. The society was well versed with jewelry. Dr Dabral predicted that the society used to migrate from height altitude to lower altitude as it happens now in Niti and Mana regions. 
The Malari people were also traders and used to export animals, wool, leather, herbs etc and used to import metallic appliances, precious stones and barleys.
The society had system of leader leading the society.
The society used to believe on good souls, harmful souls and deities. The people used to believe on the satisfaction of souls.
 
                               Ranihat excavation and History of Uttarakhand
There was archeological excavation at Ranihat (opposite Shrinagar, bank of Alaknanda, Tihri Garhwal) in 1977 under the supervision of Professor K.P. Nautiyal and the site represents three occupational periods-Period-I (600-400 B.C.), Period II (400-200B.C.) and Period III (200B.C.-200AD).
Period I-There were evidences smelting iron and copper in  period I of Ranihat excavation as unpainted grey ware, glossy red ware, black polished ware.
Period II- The excavation party found burnt bricks, varieties of potteries such as rimless handi, miniature bowl of Maurayan period.
Period IIB-decent floors with the help of stones and new types of potteries as sprinkles,
Period III- built structures of stones and expertise in iron smelting and manufacturing iron tools.
                            Sanana Baseri, Almora
H.N. Bahuguna University team excavated the Sanana Baseri, Almora sites, and urn burials and found the painted grey ware culture. The team found in urn burials -large size earthen jars with ripple marks, dishes miniature bowls, vases, globular goblets. There was practice of multiple burials. 



Copyright@ Bhishma Kukreti 14/4/2013
(The write up is for general readers and may not be properly suitable for history research scholars)
History of Garhwal –Kumaon (Uttarakhand) to be continued... Part -13
Ancient communities of Kumaon-Garhwal (Uttarakhand), Himalayas- to be continued...11
References and Further Reading Suggestions:
Badri Datt Pandey, 1937, Kumaun ka Itihas, (second edition.) Shyam Prakashan, Almora (page 155-179)
Dabral, Shiv Prasad, 1968, Uttarakhand ka Itihas Bhag-2, (pages117 to321), Veer Gath Press, Dogadda, India
Dinesh Prasad Saklani, 1998, Ancient Communities of the Himalayas
D.D Sharma, 2009, Cultural History of Uttarakhand
Hari Krishna Raturi, 1921, Garhwal ka Itihas
Jagdish Bahadur , 2003 Indian Himalayas
Dr. Naval  Viyogi, Professor M A Ansari, 2010  History of the Later Harappans and Shilpkara Movement (two volumes) Kalpaz Publication, Delhi, India
Khadak Singh Valdiya , 2001, Himalaya: Emergence and Evolution , Uni Press, Hyderabad,  India
K.P nautiyal, B.M. Khanduri, 1997, Him Kanti (page 85 for Khasa)
O.P Kandari and O.P Gusain, 2001 , Garhwal Himalaya (Pages for Khasa- 309/360) 
Lalan Ji Gopal and Vinod Chandra Shrivastava , History of Agriculture in India  (up to 1200AD(article of Dr K.P Nautiyal et all – Agriculture in Garhwal Himalayas o to 1200AD, page 162)
Kanti Prasad Nautiyal, 1969, The Archeology of Kumaon including Dehradun
K.P Nautiyal, B.M. Khanduri , 1991, Emergence of Early culture in Garhwal , Central Himalaya
R.C.Bhatt,  K.P. Nautiyal, 1987-88Trans Himalayan Burials, visa vis Malari, an Assessment, JOSHARD, Vol11-12 (pp 95-101)
D.P Agarwal, Jeewan Singh Kharakwal ,1995, Cist Burials of the Kumaun Himalayas,  http://www.thefreelibrary.com/Cist+burials+of+the+Kumaun+Himalayas.-a017422774
New cultural Dimension in the Central Himalayas, region of Uttarakhand, an Archeological assessment 
http://opar.unior.it/664/1/5_Annali_1986_46_(f1)_K.P._Nautiyal_-_B.M._Khanduri.pdf
Ajya Rawat, History of Garhwal
C.M Agarwal history of Kumaon
O.C. Handa, 2003, History of Uttaranchal (Page 22 for Khashas)
O.C. Handa, 2009, Art and Architecture of Uttarakhand
S.s Negi ,Back and beyond, Garhwal Himalaya: Nature, Culture and Society
B.P. Kamboj, 2003, Early Wall painting of Garhwal
S.S.s Negi, Himalayan Rivers, lakes and Glaciers
Surendra Singh, 1995, Urbanization in Garhwal Himalaya: a geographical Interpretation
Upinder  Singh, 2008,History of Earlier and Medieval India.
John Whelpton, 2005, History of Nepal (page 22 , Khasa)
Narendra Singh Bisht and T. S Bankoti, 2004, Encyclopedic Ethnography of the Himalayan Tribes (Page for Khasa – 736 )
M.S. S Rawat (editor),, Himalaya: a Regional Perspective
Carleton Stevens Coon, 1962, The Origin of Race
C.S. Coon, The Races of Europe
Notes on ancient history of Uttarakhand; ancient history of Garhwal, Uttarakhand; ancient history of Rudraprayag Garhwal, Uttarakhand; ancient history of Chamoli Garhwal, Uttarakhand; ancient history of Tihri Garhwal, Uttarakhand; ancient history of Uttarkashi Garhwal, Uttarakhand; ancient history of Garhwal, Uttarakhand; ancient history of Pauri Garhwal, Uttarakhand; ancient history of Dehradun Garhwal, Uttarakhand; ancient history of Hardwar Garhwal, Uttarakhand; ancient history of Pauri Garhwal, Uttarakhand; ancient history of Udham Singh Nagar Kumaon,  Uttarakhand; ancient history of Nainital Kumaon,  Uttarakhand; ancient history of Almora Kumaon,  Uttarakhand; ancient history of Champawat, Kumaon,  Uttarakhand; ancient history of Dwarhat, Kumaon,  Uttarakhand; ancient history of Pithauragarh Kumaon,  Uttarakhand; ancient history of Bageshwar Kumaon,  Uttarakhand to be continued...

[Bhishma Kukreti]

गढ़वाली हास्य -व्यंग्य
सौज सौज मा मजाक मसखरी
हौंस,चबोड़,चखन्यौ   पूजा
सौज सौज मा गंभीर छ्वीं

                  जरा    चार पांच चियेर गर्ल्स बि लै जै !
                                चबोड़्या - चखन्यौर्या: भीष्म कुकरेती
(s = आधी अ )
फोन पर एक आवाज  - हेलो भीषम  मि गांवो पंच नथु बुलणु छौं।
भीष्म -ओ भैजि नमस्कार ! ब्वालो क्या हाल छन  ?
नथु दा - बस ठीक छन। यां   गांवक संजैत  नागरजा पूजा बान  लोगुंन प्रेजिडेंट बणै आल तो मीन स्वाच सब्युं  तैं रैबार दे द्यूं।
भीषम - भैजि या त बढ़िया बात च।
नथु दा - हां बढ़िया बात छ पण आफत बड़ी च भै।
भीषम - आफत क्यांकि। सरा गां , सबि प्रवासी सहयोग द्याला अर नागराजा त दगड़म छैंइ छन।
नथु दा - हाँ सि त छैं   च। पण गांवक अर कोटद्वरक लोगुं इच्छा च बल जरा प्रोग्राम झसकेदार हूण चयेंद।
भीषम - कन झसकेदार?
नथु दा - वु क्या च  जरा आस पास का गावुं मा प्रतियोगिता चलणि च कि कै गांवक नागराजा पूजा जादा झसकेदार होंदि।
भीष्म - भैजि ! यि त लग्युं इ रौंद हम जब  छ्वटा छा तो रामलीला करणम बि प्रतियोगिता होंदि छे।
नथु दा  - हां पण तबो जमानो अर आजौ जमानो मा  भौत अंतर च। अचकाल  तो नागराजा पूजा प्रोग्रैमै  दगड़ कल्चरल प्रोग्रैम बि करण पोड़दन   
भीषम - अछा क्या क्या प्रोग्रैम छन ?
नथु दा  -प्रोग्रैम त भौत छन जन कि कब्बडी , खो खो, अर शेक्सपियरक  द्वी नाटक बि खिले जाल।
भीषम - अरे शेक्सपियर का नाटक ?
नथु दा  - हां वो अचकाल प्रवास्युं बच्चौं तैं गढ़वाली त छ्वाड़ो हिंदी प्रोग्रैमों मा बि मजा नि आंदो तो ऊंक  बान शेक्सपियरक  द्वी नाटक रखण पडिन
भीषम - पण नाटक कु कारल?
नथु दा- ड्याराडूणम एक रमेश डोबरियाल च। पैल गढ़वळी थियेटर करदो छौ। गढ़वळि थियटर नि चौल तो हिंदी थियेटर मा आइ। जब हिंदी थियेटर बि नि चलिन तो अंग्रेजी थियेटर करण बिसे गे।  अब परिवार पळण जोग ह्वे गे।
भीषम - वो त ड्रामा पार्टी  देहरादून बिटेन आलि। तो बस प्रोग्रैम पूरा ह्वे गेन।
नथु दा- अरे न्है भै ! क्रिकेट टूर्नामेंट बि छन अर मुख्य प्रोग्रैम ..सुणिल तो मजा ऐ जालो
भीषम - अछा ! क्या प्रोग्रैम छन?
नथु  दा - द्वी रात द्वी दिन गजेन्द्र राणा गीतुं प्रोग्रैम बि उरायुं च।
भीषम -   गजेन्द्र राणा गीतुं प्रोग्रैम?
नथु दा - हां लोग सभा  सोसाइटयु मा गजेन्द्र राणा तैं गाळी जरुर दींदन पण मजा लेक गीत बि सुणदन
भीषम -वो। वो त प्रोग्रैम वास्तव मा झलसेदार छन!
नथु दा -हां ! पण एक बात त बताण रयीं च कि तीन,  चार पांच चियर गर्लूं इंतजाम बि करण ?
भीषम - चियर  गर्ल्स ?
नथु दा - हां अब बादि-बादणु नाच दिखणो क्वी तयार नी  च तो सब्युं राय च कि पूजा मा बाद्युं तै नि बुलाये जालो बल्कणम चियर  गर्ल्स बुलाये जाला।
भीषम -बादणों जगा पर चियर गर्ल्स ?
नथु दा - हां अर चार पांच रूसी चियर गर्ल्स लाणों जिमा त्यार च . सूण ! चियर गर्ल्स रूसी ही हूण चयेंदन हा! अचकाल बड़ी धोकाबाजी हुणी च। एजेंट रूसी  चियर गर्लूं जगा यूक्रेनी या चेक चियर गर्ल्स भेजि दीन्दन। जरा देखि भाळिक चियर गर्ल छांटी हां, छड़छड़ी बिगरैलि। नवा गलत चियर गर्ल लै जै हां।
भीषम - दादा ! यि चियर गर्ल्स कारल क्या ?
नथु दा - कनु ? अरे जो  बादण करदी छे वो काम अब चियर गर्ल्स कारलि। पूजा टैम पर मन्दिरौ चौकंम वेस्टर्न डांस अर जखम जरूरत होलु उखम बि डांस। फिर गजेन्द्र राणा गीतुं पर बि चियर गर्ल्स ही डांस कारल।।
भीषम -पण गजेन्द्र राणा को गीत ?
नथु दा- नै नै गजेन्द्र राणान बोलि आल कि चियर गर्ल्स जथगा   बिचक्यां डांस कारल वो बि  उथगा बिचक्यां गाना गालो।
भीषम - मतलब अब गजेन्द्र राणा क गीतुं हिसाब से डांस नि होलु?
नथु दा  - ना ना अब डांस को हिसाब से गजेन्द्र राणा गाणा बणालु अर वैइ हिसाब से धुन बि बणालु
भीषम - पण भैजि ?
नथु दा - पण उण कुछ ना. ले एजेंट को नाम अर फोन नम्बर फिर चियर गर्ल्स छांटी ले . फिर एजेंट को नम्बर  गजेन्द्र राणा तै दे दे . गजेन्द्र राणा चियर  गर्लूं दगड़ बात कौरिक  अफिक गीत अर धुन  तयार करी ल्यालो। पण सूण चियर गर्ल्स नौ रसी हूण चयेंदन हां। गांवक इज्जत को सवाल च। अब मि फोन कटणु छौं। मि तैं एक डी . जे . को दगड़  फोन करण  ....                 

(नाम काल्पनिक छन )
Copyright @ Bhishma Kukreti  18 /4/2013