Articles By Bhisma Kukreti - श्री भीष्म कुकरेती जी के लेख

[Bhishma Kukreti]

Goril , Gwill, Golu  Deity : Justice Deity of  Kumaon-Garhwal (Uttarakhand )
Folklore, Folk Legends, Folk Myths of Kumaon-Garhwal, Uttarkahnd-5
Religious and Mythological Folklores of Garhwal, Kumaon, Uttarakhand – 5 

                                        Bhishma Kukreti
             Usually, every society has a deity for justice among Idol worshippers.  Gwill, Gwall, Golu, Goril deity is the deity for justice in Uttarakhand.
  Nepal has Mankamna goddess as goddess of justice. Adastria is Greece goddess of justice. D ike is also Greece goddess of justice. Lady Justia is Roman goddess of justice. Mayet, Mat or Maat is ancient Egyptian goddess of justice and moral. Nanshe was the Sumerian goddess for justice. Anby and Haukim were pre Islamic deities for justice in Arab region. Forseti is mythological justice deity of Norse. Honos was military Roman deity. Issitoq is Inuit mythological justice deity Shamash was justice deity in Babylonia and Asyyria and Mandanu is justice deity in modern time Babylonia. Shezmu is Egyptian mythological justice deity. Nahundi is ancient Persian mythological deity for justice.
                          Goril , Gwill, Golu  Deity : Justice Deity of Kumaon-Garhwal (Uttarakhand)

    Due to his law endeavoring character, Goril was worshipped as deity from his life time. The following folklore prose- song tells the story of justice deity Goril, Gwill, Golu or Gwal. Goril is believed to be Nathpanthi deity. Along with Goril, Kalindra devi is also worshipped and the female Paswa dance as soul of Kalindra too in Jagar of Goril/Gwill.
कुमाऊं और गढ़वाल की लोक गाथाएँ -5

  गोरिल . ग्विल्ल , गोलु , ग्वल गाथा
(सन्दर्भ  :शम्भू प्रसाद बहुगुणा  विराट हृदय )


यो हंसुला गढ़
सूरजवंशी हरू
सैम ज्यू दिवान
भानिज कैलास
xxx   xxx
द्वि मामा भानिज अब बैराठ का देश
राजा हरिचन
सैंम ज्यू दिवान
रंगीली चौरड़ी बैग्या शिलंगी का सेल
रात ब्या उज्याळो   हैग्यो
घुमंण पैग्यान बैराठा का देश
हरिचन साथ में त लडन पैग्यान
राजा हरिचन आब विभूति फुंकाला
हुंलो मैं हरिचन राजा सूरज को पूत
इथगी लिंगा तिरलोकिनाथ
छतीस रौताण तनरी बतीस पैरुणी
xxx  xxx 
गोरिया महाजन के राजा तुमारौ नाम लिनों
दुदाधारी कृष्ण अवतारी तुमारौ नाम छ
ग्वेल गोरिया भनरिया गोरिया चौरिया गोरिया
राजवंशी देव छ जसकारी नमन का भोगी
नेपाल धोली  धुमाकोट में तुमरो जनम
थात बतौनि भगवान इष्ट देवता कुल देवता
बु बु हाल राई बाबु झालराई माता कालिंका
अवतारी जसकारी भगवान तुमारो नाम च
छतीस सौ रौताण  सौ ऐड़ी चौसठ योगिनी
फैलिका भूमिया बावन बियर सोळ सौ भैरों
सोळ सौ कलुवा जो तुमार दगड़ चलनी
गुरु गोरखनाथ बटी जो तुमौल  गुरु की 
दयावान तपवान नंगा का सर ढक छा भूका का पेट भर छा
निर्धनी कै धन दि छा , अपुत्र कै पुत्र
There was rule of Jhalarai the Katyuri king in Champawat. The king had seven queens. They were childless. One day, Jhalrai went for hunting near Kali River. He reached to Dubachaur village and was hungry and tired. He saw that two buffalos were firstly fighting. The king tries to disentangle their fights. However, the king failed to disentangle the fight. The king ordered the servant to bring water from the river.
  The servant went to Kali bank and started filling water into pot. By carelessness, the drops fell down on a girl bathing into the river. The girl sarcastically said," When the king is so weak who can't disentangle two fighting buffalos his servant definitely would be discourteous. The servant angrily said," If you were so strong and brave then go and disentangle the fighting buffalos."
        The brave girl went there and disentangled two fighting buffalos. The king was stunned to see her bravery and beauty. The king asked the girl about her details. She was niece of another king, her name was Kalindra. However, she had skin disease. King Jhalarai went to her uncle and asks for marrying Kalindra. Jhalarai married to Kalindra and came to his capital. After some time Kalindra became pregnant. However, the king Jhalarai had to go outside the kingdom at the time of child delivery of Kalindra. 
  Other seven queens shifted Kalindra in dark room and told her that she had to put cloth on her eyes for auspicious purpose. Kalindra obeyed her co-sisters. When Kalindra delivered child, other queens took away the child and told to Kalindra that she delivered pumpkin. The seven queens put the child into iron box and threw the box into Ganges.
When the box was flowing a fisher men family caught the box. The fisherman family was childless and became happy to see the male baby boy. Fisherman family adopted the boy. They took every care for the boy.
When the boy crossed childhood he was taking a wooden horse to river and asked the wooden horse to drink water. There were seven queens of Jhalari. They asked the boy –how the wood horse would drink water. The child answered as the human mother could deliver pumpkin and same way wooden horse could take water. The queens were shocked to know that boy knew the reality.
That boy came to Jhalarai and told the real story. King gave the death sentence for punishing his seven queens by throwing them into boiling oil.
  Later on this Goril boy became king. The king became famous for his laws, true justice. People started worshipping Goril in his time.

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...6
Religious Folklores of Garhwal, Kumaon, Uttarakhand to be continued... 6 

[Bhishma Kukreti]

                      Aryan Civilization and History of Ancient Uttarakhand     

  History of Kumaon-Garhwal (Uttarakhand) - Part -14   

Historical Aspects of Ancient communities of Kumaon-Garhwal (Uttarakhand), Himalayas-11
                      Aryan Civilization and History of Ancient Uttarakhand -1     

                                      Bhishma Kukreti

There are two major theories about initiation of Aryan civilization in India-.
1-Aryans migrated from Eurasia
2-Out of India Theory (OIT) or Indian Urheimat Theory or Indigenous Aryans
               Aryans migrated from Eurasia or are Indo Iranian in origin
It is believed that Aryans have origin in Eurasia. The Yaz, BMAC  (Bacteria-Margiana Archeological Complex)  and Andronova cultures have association with Indo-Iranian migrations, with Indo Aryans proper separating from Proto-Indo-Iranian dated back 2000-1800 B.C. The Gandhara grave, Cometery H. Copper Hoard and painted Grey Ware cultures are associated with Indo Aryan movement.
  According to Shaffer, there are very scanty evidences of mass Iranian –Aryan movement to India but there is small evidence for small scale migration to South Asia. Linguistic theories were mainly responsible for the theory of Indo Aryan as Eurasian race.
                             Indian Urheimat Theory or Indigenous Aryans Theory
  In twentieth century, scholars started providing new theories that Aryans were Indigenous rather than Indo-Iranian race.
Elst (1999),Talageri (2000) came with Indian Urheimat theory or Indigenous Aryan theory.
After studying DNAs, Professor Lal Ji Singh, Gyaneshwar Chaubey, Dr Kumarswamy Thangaraja (2011) declared that no foreign DNA entered the Indian mainstream in the last 60000 years. They claim that Africans came to India through central Asia during 80000-60000 BCE.
         
                                    Characteristics of Aryan race
  Whatever may the theories, it is sure that Vedic Aryan civilization started before Vedas were created and the Aryan culture started after Indus civilization ended or was ending.
Mostly the characteristics of Aryan are guessed on the basis of Rig-Veda.  It seems the Aryans were reached to Yamuna at the time of Rigveda.
The colour of Aryans was whitish or fair. The hair color was golden and eyes were blue. They were with dense beard.   
Aryans used to assume domestic animals as wealth. The custom of keeping caretaker for animals was also started.
The Vedic civilization was more of rural community. Main meal was –meat, cereals, pulses,  milk. There were farmers, Brahmins, Kshatriya , chariot drivers, carpenters, metal smith, in the society. There was system of King and kingdom.
The Aryans used to enjoy dances, songs, gambling, horse riding and Som drink.
The dress was made of cotton and leather. The Aryans like white dress. They used to enjoy ornaments.
The weapons were arrow, bow, club, different axes,
The family was governed by eldest man. The society was paternal oriented and son has importance. The marriages were in the same community. The caste system was very strong. Men used to marry with more than one wives. There was system for educating girls.
  The Aryan worshipped deities and goddesses with devotion. They were worshippers of strength and were hopeful. Aryans were well versed with the idea of psychological strength and values of hope/optimism. Aryans were believers of souls, life after death, bad souls, good souls, belivers of heaven and hell.
The major deities of Aryans were Indra, Aditi, Varun, Mitra, Agni, Aryama, savitri, Rudra, Marut, rodasi, Ashwini, Nasatya, Bhag, Sarswati, vayu, ribhuksha, Parjany. The forefathers were as deities. 
  Aryans worshipped the rivers, sun rise, sun, clouds, fire, and seasons as deities.
There was importance for farming and forest produces.
Yagya was started by Aryans. Offering animals to deities was also there.
The prayers were for prosperity, defense-protection, society, fame, enemy killings, getting servants, long life, sons and children, protection from wild animals etc. The Aryan used to ask t deities to give them   hundred years of life. 
Besides mantras, Aryans were versed with herbal medicines and surgery. Black magic was also part of Aryan culture.
Respecting fire and saving fire was main part of culture.

***Aryan Civilization and History of Ancient Uttarakhand to be continued in History of Garhwal –Kumaon (Uttarakhand) to be continued... Part -15
     
Copyright@ Bhishma Kukreti 18/4/2013
(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 -15
Ancient communities of Kumaon-Garhwal (Uttarakhand), Himalayas- to be continued...12
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.thefreeliberary.com/cist +burial+Himalayas-a017422774
New cultural Dimension in the Central Himalayas, region of Uttarakhand, an Archeological assessment:
http://opar.unior.it/664/1/5/Annali 1986 (f1)K.p.nautiyal-B.M.Khanduri 
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
Elst, Koenraad, 1999, Update on the Indian Aryan invasion debate, Delhi
Talgeri , Shrikant, 2000, The Rigveda: A Historical Analysis
Kumar Chellappan,  2011, New Research Debunks Aryan Invasion Theory, DNA, Chennai edition, 10the Decmevr 2011
Notes on Aryan Civilization and History of Ancient Uttarakhand; Aryan Civilization and History of Ancient Kumaon, Uttarakhand; Aryan Civilization and History of Ancient Pithauragarh Kumaon, Uttarakhand; Aryan Civilization and History of Ancient Dwarhat Kumaon, Uttarakhand; Aryan Civilization and History of Ancient Bageshwar Kumaon, Uttarakhand; Aryan Civilization and History of Ancient Champawat Kumaon, Uttarakhand; Aryan Civilization and History of Ancient Almora Kumaon, Uttarakhand; Aryan Civilization and History of Ancient Nainital Kumaon, Uttarakhand; Aryan Civilization and History of Ancient Udham Singh Nagar Kumaon, Uttarakhand; Aryan Civilization and History of Ancient Garhwal , Uttarakhand; Aryan Civilization and History of Ancient Hardwar Garhwal , Uttarakhand; Aryan Civilization and History of Ancient Dehradun Garhwal , Uttarakhand; Aryan Civilization and History of Ancient Dehradun Garhwal , Uttarakhand; Aryan Civilization and History of Ancient Uttarkashi Garhwal , Uttarakhand; Aryan Civilization and History of Ancient Tihri Garhwal , Uttarakhand; Aryan Civilization and History of Ancient Rudraprayag Garhwal , Uttarakhand; Aryan Civilization and History of Ancient Chamoli Garhwal , Uttarakhand; Aryan Civilization and History of Ancient Pauri Garhwal , Uttarakhand to be continued...

[Bhishma Kukreti]

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


                             बुड्या नि मोरणु त पौड़ी ली जा !

                                     चबोड़्या - चखन्यौर्या: भीष्म कुकरेती
(s = आधी अ )
   "हे दीदी  ! म्यार नौनु घंतु ना खाणु ना पीणु। इन सुचणु छौं पौड़ी डाक्टरोंम दिखै द्युं।"
"भुलि ! कनो तू तैकि मौस्याण मा छे? त्यार  स्यु नौनु अपण कोखौ च कि सौत्याणि कोख को ?"
: क्या छे बुनि हे  दीदी! त्वी इ  त एक जनम हूणम स्विलकुड़ बैठि छे । फिर इथरी बात किलै बुनि छे ?"
" अब क्वी अपण ज्यूंद नौनु -नौनि तैं पौड़ी अस्पतालोंम दिखाणो बात कारल त लोग सौतिया करम ब्वालल कि ना?"
"ह्यां ! पण तू पौड़ी अस्पतालों बाबत ततरी बात  किलै बोलणि छे?
" मि अपण मन से थुका बुलणु कि पौड़ी अस्पतालों म जैक भलो आदिम बि ज्यूँरा जोग ह्वे जांद।"
"तो कैन बोलि कि पौड़ी चिकित्सालय आज यमराजौ एजेंट ह्वे गेन, पौड़ी का अस्पताल ज्यूँरा दलाली करणा छन?"
"ह्यां उख विमल नेगी भुला नी च?"
"हाँ बडो मयळु च अर अंग्रेजी लेक्चरार च तो?"
" वे इ विमल नेगी भुलान खबर सार भेजि बल इख पौड़ीम सबि अस्पताल अचकाल यमराज की नौकरी बजाणा छन।"
"क्या बुनि छे? हां तू त वै विमलनेगी कुणि कबि कबार चंदा रूप माँ गहथ लिजान्दि छे त वैन त्वे तैं पौड़ी खबर सार भेजणि च।"
"भुलि मि त त्रिभुवन उनियालौ, मनियारी बरम मोहन नेगी, गणेश गणी  अर वु  वीरेंद्र पंवार सब्युंक रिश्ता मा  बौ लगुद  त सबि पौड़ीक  खबर सार दीणा इ रौंदन।"
"हे दीदी इन बथादी जु पौड़ीक डाक्टर अचकाल ज्यूँरा तरफदारी करणा छन तो पौड़ीक अस्पताल, दवाखाना  बांज पड्या होला?"
" ना ना वो त्रिभुवन उनियालौ भाई गबरू अर वैकि एक गौं की बौ च ना ?"
"हां ये दीदी ! ऊं त्रिभुवन उनियालौ बात से त इन लगद बल द्वी द्यूर -भौज का बीच मा कुछ तो छ!"
" हाँ तो गबरू ki सुवा बौ इ बुलणि छे बल एक कज्याणि कै नेपाली दगड़ कुछ चलणो छौ अर ऊंकी इच्छा छे कि वींको पति मोरि जा।"
"तो ?"
"तो क्या वा कज्याण अपण पति तैं पौड़ी दांतुं डौक्टरम लीग अर बल  डौक्टरन  बिंडी अनिस्थिया दे द्याई बिचारो पति फिर सद्यानौ ज्यूँरा  जोग ह्वे ग्यायि।"
" भलो च म्य़ार कै नेपालि या बिहारी दगड़ नि चलणु च निथर मीन बि घंतु बुबा तै पौड़ी दिखाणो लिजाण छौ अर ..। पण हे दीदी इन थुका च कि सरा गढ़वाल कि जनान्युं नेपाल्युं से ..."
"ह्यां हे भुलि अर जै तैं अपण ब्वारिक कतल करण ह्वावो तो वो ब्वारि तैं बिमारी बाना पौड़ी लिजांदन तो उख एकाद मैना क गैरजिमेदाराना इलाज, असावधानी, कर्मचार्युं  सम्वेदनाहीनता से वा ब्वारी भग्यान ह्वे जांदी।"
" चलो भलो च मि अबि सासु नि बौण निथर मि तैं ब्वारि मरवाणो ब्वारि तैं पौड़ी अस्पतालोंम भरती कराण पड़ण छौ।"
" हे भुलि सूण त सै। कैक बुड्या बाबु या बुडडि ब्वे नि मोन्ना ह्वावन तो पौड़ी सरकारी या गैर सरकारी अस्पतालोंम भरती करै द्यावो तो डाक्टरों गैरहाजरी , हौस्पिटल कर्मचार्युं   असावधानी अर गलत सलत चिकित्सा या गलत दवा से बूड-बुड्या अफिक सोराग चली जांदन।"
"औ ! या बात च। म्यार त सास ससुर नी छन पण आजि मि अपण भुलि कुण रैबार दींदु कि पौड़ीम सरकारी अर गैर सरकारी अस्पतालोंम गैर जिमेदारना खेल चलणा छन तो अपण बुड्या ससुर तै इख पौड़ी अस्पतालम भर्ती  दयावो।"
"हाँ अर ये ले त्रिभुवन द्यूरो टेलीफोन नम्बर बि लेलि। त्रिभुवन उनियाल बथालो बल कु कु अस्पताल गैर जिमेदाराना काम मा व्यस्त छन।"
" हाँ आजि मि अपणी बैणि कुण खबर सार भेजि दींदो कि बुड्या उन नि मरणु च त बुड्या तैं पौड़ी अस्पतालम भरती करी दे।"         

             
(बरोबर काल्पनिक लेख च, जगा को  नाम अर घटना बि  काल्पनिक छन। )


Copyright @ Bhishma Kukreti  19 /4/2013

[Bhishma Kukreti]

Kumaoni, Garhwali Folklore about Anchheri /Matri (Fairies)

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

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

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

        अंछेरी गाथा गीत

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

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

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

It is believed in Garhwali and Kumauni culture that Fairy may also harm. Therefore, there are many Fairy worshiping folk rites or folk rituals for satisfying Fairies in Garhwali and Kumauni cultures. The following folk rite/folk ritual is also popular in Garhwali culture. The folk rite or folk ritual is definitely created by a Garhwali folk poet as the folk rite/folk ritual is mixture of Garhwali, Braj and Awadhi languages. The folk rite/folk ritual for worshipping fairies describes many castes and many places of Garhwal. The folk rite/folk ritual about worshiping fairies is in rhyme format and having And Upma alankar (repeated words and comparison figure of speech). The mantra or folk rite/folk ritual is definitely new as the words Pauri and Achar suggest that the folk rite is created after British came to Garhwal.

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


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


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


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

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

[Bhishma Kukreti]

            Rigvedic Tribes and History of Uttarakhand
History of Kumaon-Garhwal (Uttarakhand) - Part -15   
Historical Aspects of Ancient communities of Kumaon-Garhwal (Uttarakhand), Himalayas-12
                      Aryan Civilization and History of Ancient Uttarakhand -2     
   
                                      Bhishma Kukreti
      It is essential that the historians discuss about tribes described in Rigveda to discuss the ancient history of Garhwal-Kumaon or Uttarakhand as described by Rahul Santyakritan, Dr Dabral, little bit by B.D.pandey, Saklani, Agarwal , Handa etc.
   According to F. Stall (1999), the tribes described in Rigveda are semi-nomadic pastoralists. The lists of tribes described in Rigved are –Alina people, Anu, Ayu, Bhajeratha, Bhalans, Aryan Bharats, Bhrigus, Chhedi, Dasa, Dasyu, Dhrabika,Druhus,  Gandhari, Gungu, Iksavuku, Krivi, Kikata, Kuru, Mahina, Maujavant, Matsya, Meenas, Nahusa, Pakhta, Jan Kristi etc, Pani, Paravata, Parsu, Parthava, Puru, Rusama, Sarasvata, Satvant, Sigru, Simayu, Shiva, Snjaya, Savitana, Tritsu, Trivasa, Usinara, Vaikama, Vasu, Vibhindu, Visanin, Vrachivant, Yadu and Yaksu
                                         Caves men Dasa                               
  There is mention of Aryans fought many times with Kirats the caves men of Punjab.
                                           Das Janpad
                      The mentions of Dasas of Himalaya in Rigveda show that these Dasas janpad of Himalayan were great warriors, strong and difficult to win. That is why there are prayers for  winning to Dasas of Himalayas by Aryans in Rigveda.
                                            Hill Dasa Kings
  The Rigveda mentions the Dasa Kings as Shambar (Kangda Janpad king) was very strong and there was fight by Aryan with Shambar for forty years.
   Other hill Dasa kings were –Chumari, Dhuni, Shushn, Ashus, Balbut, Pipru, Vrishshrip, Kuyav, Vritr, Vyans, Rudhika, Namuchi, Kulitar, Bhed, Aj, Yaksh, Shigru, Yaksh, Shigru, Ilivish, Varchin.
   Shambar , his son Bhed and other Hill Dasa kings fought with Aryan Divodas and his son Sudas.

***Aryan Civilization and History of Ancient Uttarakhand to be continued in History of Garhwal –Kumaon (Uttarakhand) to be continued... Part -16
     
Copyright@ Bhishma Kukreti 18/4/2013
(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 -16
Ancient communities of Kumaon-Garhwal (Uttarakhand), Himalayas- to be continued...13
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.thefreeliberary.com/cist +burial+Himalayas-a017422774
New cultural Dimension in the Central Himalayas, region of Uttarakhand, an Archeological assessment:
http://opar.unior.it/664/1/5/Annali 1986 (f1)K.p.nautiyal-B.M.Khanduri 
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 )
J.C. Agarwal, S.P.Agarwal, S.S. Gupta, 1995, Uttarakhand: Past, Present and Future
M.S. S Rawat (editor), Himalaya: a Regional Perspective
Carleton Stevens Coon, 1962, The Origin of Race
C.S. Coon, The Races of Europe
Elst, Koenraad, 1999, Update on the Indian Aryan invasion debate, Delhi
Talgeri , Shrikant, 2000, The Rigveda: A Historical Analysis
Kumar Chellappan, 2011, New Research Debunks Aryan Invasion Theory, DNA, Chennai edition, 10the Decmevr 2011
Notes on Aryan Civilization and History of Ancient Uttarakhand; Aryan Civilization and History of Ancient Kumaon, Uttarakhand; Aryan Civilization and History of Ancient Pithauragarh Kumaon, Uttarakhand; Aryan Civilization and History of Ancient Dwarhat Kumaon, Uttarakhand; Aryan Civilization and History of Ancient Bageshwar Kumaon, Uttarakhand; Aryan Civilization and History of Ancient Champawat Kumaon, Uttarakhand; Aryan Civilization and History of Ancient Almora Kumaon, Uttarakhand; Aryan Civilization and History of Ancient Nainital Kumaon, Uttarakhand; Aryan Civilization and History of Ancient Udham Singh Nagar Kumaon, Uttarakhand; Aryan Civilization and History of Ancient Garhwal , Uttarakhand; Aryan Civilization and History of Ancient Hardwar Garhwal , Uttarakhand; Aryan Civilization and History of Ancient Dehradun Garhwal , Uttarakhand; Aryan Civilization and History of Ancient Dehradun Garhwal , Uttarakhand; Aryan Civilization and History of Ancient Uttarkashi Garhwal , Uttarakhand; Aryan Civilization and History of Ancient Tihri Garhwal , Uttarakhand; Aryan Civilization and History of Ancient Rudraprayag Garhwal , Uttarakhand; Aryan Civilization and History of Ancient Chamoli Garhwal , Uttarakhand; Aryan Civilization and History of Ancient Pauri Garhwal , Uttarakhand to be continued...

[Bhishma Kukreti]

   Garhwali-Kumaoni Folklores about Brahmkunvar
Folklore, Folk Legends, Folk Myths of Kumaon-Garhwal, Uttarkahnd-7
Religious, Spiritual and Mythological Folklores of Garhwal, Kumaon, Uttarakhand – 7 

                                        Bhishma Kukreti
             From the old days, Mahbharata, Shiv Puran and Gorakhnathi sects influenced Garhwal and Kumaon. There are folklores, folktales related to Krishna.
                One of the popular folklore about Krishna is Brahmkunvar folklore.
             कुमाऊं और गढ़वाल की लोक गाथाएँ -7

                                                 ब्रह्म कुंवरलोक गाथा
(सन्दर्भ- डा गोविन्द चातक , गढ़वाल की लोक गाथाएँ  )


लाडलो बर्मी पौंछे कृष्णा का पास
बोल बोल दिदा क्या काम होलु मैकू?
तब बोल्दा कृष्ण भगवान मन की बात
त्वे जाणु होलु बरमी हिंवचल कांठा
xxx                        xxx
मोतिमाला पथरमाला द्वी बैणि
चली ऐन दखिण द्वारका
मोतिमाला ब्याहेण कृष्ण तैं
ब्र्मीन ब्याहे पथरमाला
इना रैन भगवान कला का पूरा
द्वारका बीच लोग मंगल गांदा
The story starts by worshipping of God, Krishna, and Ganga.
  One day, lord Krishna was playing dice in Dwarka. Narad said to Krishna,"There is a princes Motimala in Jaulatal in Himalaya. She has gold dices and silver stool. She is beautiful as fairy and her fame is as sun light."
          Brahmkunvar the brother of Krishna came with chariot and asked Lord Krishna," Tell me the reason you called me."
The Lord said," you have to travel Himvnhal Kantha for me. You have to win Motimala for me from there."
Brahmkunvar flew to Himnvchal by his she horse. Brahmkunvar was taking bath in Jaulatal. Sharada the maid servant of Motimala reached there and she saw handsome Brahmkunvar.
Sharda ran to Motimala. Motimala was very beautiful as star among black cloud, white as rice, golden as Fyunli. She was as butter and sweet as Hisar fruit.  Motimala was the beautiful most among beauties.  Sharda informed the arrival of Brahmkunvar.
Motimala asked Sharda to call Brahmkunvar. Sharda came to Brahmkunvar, Brahmkunvar told to Sharda," I am son of Vimla and belong to Yadav cult. I came here to meet my sister in law Motimala."
Sharda said," Motimala is unmarried. How come Motimala is your sis in law? There came three hundred sixty kings to marry her and everybody lost the battle and many are now, her slaves.
  Sharda told to Brahmkunvar that Motimala loved playing dice. She informed that Motimala would ask him to  play dice with her and cautioned not to sit on silver stool while playing dice with Motimala.
Brahmkunvar reached to palace of Motimala. Motimala took out golden dices, silver stool. Brahmkunvar sat on another stool. One by one,Brahmkunvar lost his horse, ear ornaments, hand ornament, leg ornaments against Motimala in dice game. Brahmkunvar started remembering lord Krishna.
Brahmkunvar requested to Motimala to bring fresh water for him as he never took water from servants. Motimala went to bring water from oak jungle. Barmi (Brahmkunvar) sat on the stool of Motimala. When Motimala came with water she told Barmi to leave her stool but Barmi refused and asked to restart the game of dice. One by one Brahmkunvar won over all his ornaments and horse too. Now, one by one Barmi won the ornaments of Motimala barring Ghaghra for her honor. 
Brahmkunvar made ready the Raghukanthi horse and asked Motimala to go to Dwarka.
Motimala put the condition that when Barmi would won and married her sister Patharmala from Chandragiri she would go to dwarka.
Barmi reached to Chandragiri. The king of snakes  Bhupunag was the king of Chandragiri. There were seven circles around the palace. Brahmkunvar broke the seven circle with the aid of horse and reached to Patharmala.
Patharmala saw the innocent Brahmkunvar and said, "he Barmi! Why did you come to enemy region? Have you lost your path? My poisonous snake will bite you"
Brahmkunvar said," No! I did not lost my path. Your sister Motimala told me to win over you and marry with you. Your snake is in Naglok at this moment"
She told Barmi to win her and marry. Suddenly, Nag came there. Barmi hid below the cot. The nag smelled the human smell and challenged Barmi.
Barmi came out and Nag took Barmi in Nagfans. Barmi became blue due to Nagfans.
Mother of Barmi Vimal Rauteli understood the danger of her son Barmi. Vimla Rauteli remembered guru Gorakhnath and asked guru to protect her son Barmi. Krishna sent a bee to Ramoligarh to tel the story to Siduava . Frend of Krisna,  Sidwa reached Chandragiri,  first killed Nag and then medicated Brahmkunvar.
Brahmkunvar (barmi) married to Patharmala and Motimala along with Patharmala reached to south –Dwarka. Motimala married to Krishna. People started singing auspicious songs Mangal.

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

Copyright (Interpretation) @ Bhishma Kukreti, 19/4/2013
Folklore, Folk Legends, Folk Myths of Kumaun-Garhwal, Uttarakhand- to be continued...8
Religious, Spiritual, Mythological Folklores of Garhwal, Kumaon, Uttarakhand to be continued... 8 
Notes on Folklores/folktales of Uttarakhand; Folklores/folktales of Kumaon Uttarakhand; Folklores/folktales of Mid Himalaya; Folklores/folktales of; Folklores/folktales of Himalaya; Folklores/folktales of North Indian region; Folklores/folktales of Indian region; Folklores/folktales of Asian region; Folklores/folktales of Oriental region to be continued...

[Bhishma Kukreti]

      Great Rigvedic Battle or Aryan Defeating Hill Tribes and History of Uttarakhand
History of Kumaon-Garhwal (Uttarakhand) - Part -16   
Historical Aspects of Ancient communities of Kumaon-Garhwal (Uttarakhand), Himalayas-13
                      Aryan Civilization and History of Ancient Uttarakhand -2     
   
                                      Bhishma Kukreti
                                       Das Rule
Divodas was Aryan king who battled with Dasa kings. Dasas mean the older race.
  In Rigveda non Aryan were dasa people. Dr Dabral with the help of Rigveda and other historians state that the various Dasa Kings rules must be extended not only to plains and hills of Punjab but in plains (Tarai) hills of Himachal Pradesh and Uttarakhand.
  .
  Yakshu, Bhed, Shigru, Aj supported Bhed. Yakshu, Bhed, Shigru, Aj were the kings of eastern Satlaj area.
                                   Prosperous Dasa Land 
    The Hills even plains of central Himalayan regions were prosperous because of grasses, strong domestic animals of Dasa. There was availability of iron, gold, colour stones, alums and ample of medicinal herbs. The Dasa of Hills of Himalaya had monopoly over precious stones, metals and gold dust.
There are enthusiastic mentions in Rigveda that Divodas (Aryan king) looted wealth as horse, metals, clothing, gold etc from Dasa kings of Hills and gifted to sages as Garg.
                               Looting from Hill and Tarai Grasslands by Aryans
  Kirata were the inhabitants of plains and hills of various regions of Himalaya (here Himachal and Uttarakhand). Aryans used to loot regularly from Kirat inhabitants. Looting by Aryans was life and death problems for Kiratas. 
                                        Looting Dasas Children by Aryans
  Rigveda reveals that Aryans used to loot whitish Kiratiyan and Khas children. Aryans used to make strategies for looting Kiratiyan and Khasiyan children. Aryans used to employ these young children as servants. Aryans (even sages to) started to keep Dasa as Keep or Rakhail. The Dasa children were converted for many works. Many selfish Kirats used to supply their own community children to Aryans. Aryans used to pray gods for Dasas and animals. It means for Aryans, Kiratas or Das were as good as animals. in the same.
                  Insulting Dasas
Rigveda wrote various incidents of Aryans insulting Dasas of Himalyas or Dasas. There were orders from sages to Aryan communities to kill Das or strong caves men Dasas.
     The Aryans kings who used to kill caves men Dasas were appreciated in societies and in other countries.
              Great Battle in Rigveda between Himalayan Hill inhabitants and Aryans
   There is mention of great battle between Aryans and Dasas of Hills for centuries (Dabral, 1968).
The caves men Dasas of hills had caves, permanent fortes, and seasonal fortes. It was easy for hill Dasas to run away into hill forest as soon Aryan invaders used to attack them. The Dasas were well versed with black magic too. The Dasa women armies also took part in great battle.
       There were songs and stories about heroes of Dasas who fought bravely the great battle and even Mahabharata mentioned their stories.
Namuchi: Namuchi is one of the oldest and effective Dasa heroes of great battle. Namuchi was ruler of low hills of old Punjab.  Namuchi defeated the army chief of Manu. Manu killed Namuchi. Manu got food and wealth by defeating Namuchi.  Mahabharata mentions that Indra killed Namuchi be deceit. The land under Namuchi was around Sirmaur of Himachal. 
Vishisship: Vishiship was a hill Dasa king and with the help of Agni Manu killed him in great battle of centuries.
Vritra: Vrita was Hill Dasa king of Sirmaur near Haryana. Manu killed him.
Puruva the Aryan king killed hundreds of Dasa army men.
Kulitar: Kulitar was father of Shambar and there was peace between Aryans and Dasas at this period.
Shambar Pratap: Shambar Pratap was very brave Himalayan Dasas king and supposed to rule over Kangda.
Parvteey Sangh or Himalayan federation: Shambar united Dasas of Himalayan to fight with Aryans.
Aryan Sangh: Aryas also formed Aryan federation to fight with Hills Dasas.
Vadhrayashva: Vadhrayashva was a brave and famous Aryan kings who burnt the wealth and farms of hill Dasas.
Divodas: Divodas one of the brave and famous Aryan kings who killed hill king Shushna.
Shushna:  Shushna was brave hill king, was expert of war strategies and flank battling and the Aryan king Kuts defeated him.
Kuvay: Kuvay was main aid of Shushna. His wives were great worriers.

Vipru: Vipru was prosperous hill Dasa king because of animal wealth. With the help of Indra , Rijishwa Priya defeated Vipru.
Mrigay, Chamuri and Dhuni were great hill kings and Aryans brave men killed or defeated them.
Vachin: It seems that Vachin was ruler of Himachal and Uttarakhand regions. He was also killed  by Aryan army.
                                       Results of Great Battle

  The dasa societies of Himachal and Uttarakhand lost much in great battle of centuries. After winning great battle, initially Aryans were organized but later on their unity was defused. After great battle Aryans entered into Himalayan regions.
                The Himalayan Asur Civilization

The Asurs (Himalayan inhabitants) were inhabitants of Himalaya.
They were having fortes and seasonal fortes.
The Asuras were brave, strong and knew war strategies (mayavi). They were phallus worshippers. Indra types of leaders could win over them.
Asura or inhabitants of hills were prosperous because of wealth of domestic animals, ores, weapons, dedicated to protect their lands.
The Asura kings used to collect taxes, help to needy ones, were law abiding people.







***Aryan Civilization and History of Ancient Uttarakhand to be continued in History of Garhwal –Kumaon (Uttarakhand) to be continued... Part -17
     
Copyright@ Bhishma Kukreti 20/4/2013
(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 -17
Ancient communities of Kumaon-Garhwal (Uttarakhand), Himalayas- to be continued...14
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.thefreeliberary.com/cist +burial+Himalayas-a017422774
New cultural Dimension in the Central Himalayas, region of Uttarakhand, an Archeological assessment:
http://opar.unior.it/664/1/5/Annali 1986 (f1)K.p.nautiyal-B.M.Khanduri 
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 )
J.C. Agarwal, S.P.Agarwal, S.S. Gupta, 1995, Uttarakhand: Past, Present and Future
M.S. S Rawat (editor), Himalaya: a Regional Perspective
Carleton Stevens Coon, 1962, The Origin of Race
C.S. Coon, The Races of Europe
Elst, Koenraad, 1999, Update on the Indian Aryan invasion debate, Delhi
Talgeri , Shrikant, 2000, The Rigveda: A Historical Analysis
Kumar Chellappan, 2011, New Research Debunks Aryan Invasion Theory, DNA, Chennai edition, 10the Decmevr 2011
M.S Ahluwalia, 1998 Social, cultural and Economic History of Himachal Pradesh
Notes on Aryan Civilization and History of Ancient Uttarakhand; Aryan Civilization and History of Ancient Kumaon, Uttarakhand; Aryan Civilization and History of Ancient Pithauragarh Kumaon, Uttarakhand; Aryan Civilization and History of Ancient Dwarhat Kumaon, Uttarakhand; Aryan Civilization and History of Ancient Bageshwar Kumaon, Uttarakhand; Aryan Civilization and History of Ancient Champawat Kumaon, Uttarakhand; Aryan Civilization and History of Ancient Almora Kumaon, Uttarakhand; Aryan Civilization and History of Ancient Nainital Kumaon, Uttarakhand; Aryan Civilization and History of Ancient Udham Singh Nagar Kumaon, Uttarakhand; Aryan Civilization and History of Ancient Garhwal , Uttarakhand; Aryan Civilization and History of Ancient Hardwar Garhwal , Uttarakhand; Aryan Civilization and History of Ancient Dehradun Garhwal , Uttarakhand; Aryan Civilization and History of Ancient Dehradun Garhwal , Uttarakhand; Aryan Civilization and History of Ancient Uttarkashi Garhwal , Uttarakhand; Aryan Civilization and History of Ancient Tihri Garhwal , Uttarakhand; Aryan Civilization and History of Ancient Rudraprayag Garhwal , Uttarakhand; Aryan Civilization and History of Ancient Chamoli Garhwal , Uttarakhand; Aryan Civilization and History of Ancient Pauri Garhwal , Uttarakhand to be continued...

[Bhishma Kukreti]

गढ़वाली हास्य -व्यंग्य
सौज सौज मा मजाक मसखरी
हौंस,चबोड़,चखन्यौ 
सौज सौज मा गंभीर छ्वीं
                          अरे जरा जादा से जादा कन्ट्रोवर्सी लाओ!

                         चबोड़्या - चखन्यौर्या: भीष्म कुकरेती
(s = आधी अ )
-हेलो ! यू क्या होणु च भै?
-सर , ठीक चलणु च , ट्वीटर पर दिनौ लाखों ट्वीट  होणा  छन।
-खन्नौ ठीक चलणु च लोग ट्वीट  करणा छन तो तीन थुडा कार ट्वीट पौपुलर।
-सर सबि छोटा -मोटा   समाचार पत्र अर सबि मीडिया मा मैचों बाराम लिख़णा छन। इख तलक कि गढ़वाळी साहित्य जै तैं गढ़वळि बि नि पढ़दन वीं भाषाम बि हमार  टूर्नामेंटो बारा मा लिख्याणु च।
-  हां त क्या ह्वाइ? लोग हमर टूर्नामेंट पसंद करणा छन त गढ़वाली लिख्वार बि सुचणों ह्वालु कि ये टूर्नामेंट का बारा मा लेखिक इ सै क्वी बंचनेर मीलल , क्वी गढवाली पाठक लेख त बांचल! इख्मा तयार क्या मिऴवाक (योगदान)?
-सर हरेक बडो नेता अचकाल टूर्नामेंट का खिलाड्यू तैं वधाई संदेस भेजणु च  अर हरेक खिलाड़ी से मिन्नत करणों च बल हे खिलाड़ी ! म्यार  दगड़ फोटो खिंचै दे। अर जादातर छ्वटु खिलाड़ी बि नवा नेता क दगड़ फोट खिंचाण से  पौपुलरिटी कम ह्वे जावो का डौरन कै बि नेता क दगड फोटो नि खिंचाणु च। सुणन मा त यि बि आयि कि सचिन तेंदुलकरन अपण विज्ञापन मैनेजरौ सलाह पर राहुल गांधी दगड़ फोटो नि खिंचाइ। विज्ञापन मैनेजरौ बुलण छौ कि नेताओं दगड फोटो खिंचाण से खिलाड्यु ब्रैंड इक्विटी (ब्रैंड कीमत ) मा भारी गिरावट ऐ जांद। सर  अर पर ....
- सर अर पर क्या?
- सर ! युसूफ पठान अर इरफ़ान पठानन  नरेंद्र मोदी दगड फोटो खिंचाणै शर्त रखी दे बल जु मोदी मुसलमानी टुपला पैरल तो ही द्वी भाइ मोदी दगड फोटो खैंचाला। सुणनम आयि बल मोदी मुसलमानी टोपी पैरणो तयार च।
-अरे नेताओं छवि इथगा खराब ह्वे गे कि नेताओं तैं छवि उच्चीकरण अर छवि सुधारणो बान खिलाड्यु जरूरत पोड़नि च। पण मि पुछणु छौं बल जु बड़ा बड़ा नेता खिलाड्यु दगड़ फोटो खिंचाणो पुठ्याजोर लगाणा छन त इख्मा तेरि पब्लिक रिलेसन कम्पनी क्या योगदान च ?
-सर अबि अबि महेंद्र  सिंग धोनी अर  सुरेश रैनान ट्वीट कार बल सर रवीन्द्र -जडेजा .
--तो   इखमा तेरी कम्पनी को क्या कंट्रीब्यूसन च भै?
- सर ! भौत सा  क्रिकेट विचारकों अर  संसलेषकों विचार च बल इन्डियन प्रीमियर लीग को खेल देखिक लगणु च बल वीरेन्द्र सहवाग तै टेस्ट से रिटायर हूण पोडल।
- हे तू पब्लिक रिलेसन कम्पनी मालिक छे कि बैंकॉक पटाया को मसाजी ?
-सर हम भौत कोशिस करणा छंवां कि  इन्डियन प्रीमियर लीग खेल माँ कुछ विवाद ह्वाओ, कुछ प्रतिवाद ह्वावो .. हां
- तो अबि तलक इन्डियन प्रीमियर लीग खेल बुरी चर्चा , विवाद मा किलै नि आयि?
-सर हमन कोशिस त कौरि छे अर ससांत तै सलाह भिजवै छे कि हरभजन  काण्ड तैं दुबारो अग्वाड़ी लावो कि जां से आई पी ऐल खेलों मा लोगुं तैं विवादों चटनी , कैच अप मीलो
-पण ह्वाइ क्या च तुमारि चटनी मा त कीड़ पोड़ी गेन ना !
-सर! अब  दिन गौतम गम्भीर अर  विराट कोहली मा बोल बचन बि ह्वै छौ ..
-हाँ पण वां से बि लोगुं तै चटकारा नि लगिन ना?
सर !  हम त कोशिसम लग्यां छां कि इन्डियन प्रीमियर लीग खेल विवादों का घ्यारा मा आवो।
-हां इन्डियन प्रीमियर लीग खेल को मतलब च लोगुं मनोरंजन ना कि खेल तो ये कहल माँ जब तलक विवादों को तड़का नि ह्वालो तो इन्डियन प्रीमियर लीग तैं कु याद कारल? कंट्रोवर्सी इज द होली मदर ऑफ आई पी ऐल 
-जी सर- सूण अब द्वी चार दिनुम समाचार आण चयेंद कि कुछ खिलाड़ी चीयर गर्लों दगड़ फंसी गेन
-जी खिलाड़ी फंस जाला
-द्वी चार दिनों मा खबर आण चयेंद कि खिलाड्यून शराब का  मा कै होटलम दंगा फसाद कार
-समाचार ऐ जाला
-न्यूज आण चयेंद कि कुछ खिलाड़ी चरस गांजा पींद पकडे गेन
-जी खबर ऐ जालि
-खबर हूण चयेंद कि कुछ खिलाड़ी अर अम्पायर मैच फ़िक्षिंग मा लिप्त छन।
-जी सर समाचार ऐ जाला
- अर अबि तलक क्वी मैच फिक्सर नि पकडे गेन किलै?
-सर अचकाल देस मा बलात्कार का जघन्य केस इथगा हूणा छन कि पुलिस वाळ जन आन्दोलन दबाण इ मा व्यस्त च तो मैच फिक्सिंग का केसों मा पुलिस तै क्वी इंटरेस्ट नी च
-  अर अबि तलक कै शासि थरूर मंत्री न इस्तीफा बि नि दे? ना ही प्रफुल पटेल जन मंत्री की बेटिन एयर इंडिया को जहाज रुक्वाइ?
-सर अचकाल नेता बिंडी चलाक ह्वे गेन-
- मी कुछ नि जाणदो  जु आई पी ऐल कु हैंक सालो ठेका चयाणु च तो ये साल आइ पी ऐल का विवाद लोगुं समणी आण चयेंदन जां से जादा जादा से लोग आई पी ऐल से जुड़िन 
-जी हमारी कम्पनी कोशिस कारलि कि जथगा बि ह्वावो आई पी ऐल विवादों घ्यारा मा आवो
-दैट्स गुड स्पिरिट। चलो दु दु स्मगल्ड दारु पैग ह्वे जावन।
               
  Copyright @ Bhishma Kukreti  21 /4/2013           
(लेख सर्वथा काल्पनिक  है )

[Bhishma Kukreti]

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

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


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

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

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

[Bhishma Kukreti]

पौड़ी गढवाल ग्रुप अर हौर सोसल ग्रुपुं जागर
                                     [संस्कृति विचार विमर्श ]
                                           भीष्म कुकरेती

         दुनिया मा हरेक चीज  बदल्याणि रौन्दि। अब द्याखो ना पैल उत्ताराखंड्यु संस्था चर्चा मा रौन्दि छे जन  कि गढवाल सभा देहरादून, गढवाल हितैसणी सभा दिल्ली, गढवाल भरतरी मंडल मुंबई, हिमालय कोपरेटिव संस्था (कुमाऊं ) संस्था मुंबई, कुमाऊं परिषद इलाहाबाद  आदि। यूंकि अपण जमानो अर आज बि अहमियत च पण इन्टरनेट आण से यी ऑफ लाइन संस्था  नेपिथ्य मा चलि गेन। फिर आयि जमानो पौड़ी गढ़वाल ग्रुप , इ-उत्तरांचल, कुमाऊं गढवाल ग्रुप आद्युं जमानो। फिर फेस बुक या ट्वीटर को जमानो आयि त हरेक उत्तराखंडी न एक नेट संस्था खोली दे।
   मि सुचणु छौ पचास सौ साल बाद जु इ आजौ नेट संस्था समय अनुसार नई टेक्नौलौजी इस्तेमाल नि कारल तो इ संस्था तब  गैर जरूरी, असंगत  या असामयिक ह्वे  जाला।  पण  कुछ साल बाद यूंका गुण गाये जाल कि यूँ इंटरनेटी सन्स्थों योगदान क्या छौ। यी आज की संस्था दिवतौं या रणभूतों मा शामिल ह्वे जालि 
भौत सा लोगुं पर   यूं संस्थाओं दिवता बि आल अर जब क्वी बकी/पुछेर मा इलेकट्रोनिकली  जाल त पुछेर हल्दी मिल्यां चौंळ उच्छाळिक बाक  ब्वालल
  ओम नमो गुरु को आदेस , जो छ सो ठीक बताओ
ओम नमो गुरु को आदेस
बकी/पुछेर -तुमर नेट कु सोसल मीडिया मा नाम नी मिलणु च?
पुछण वाळ- हां माराज मि सुबर बिटेन स्याम तलक उत्तराखंडी इंटरनेटी सोसल संस्थाओं अर  ब्लौग पर सौ दें गुड मोर्निंग पोस्ट करदो पण गौ बुरी चीज च जो क्वी लाइक या सीन को बटन दबाओ धौं! 
पुछेर -तुमन कबि कै सोसल मीडिया याने नेट की संस्था तैं याद कौरि छौ अर बोलि छौ कि तुम ये इंटरनेट सोसल ग्रुप को घड्यळ धरलु
पुछण वाळ - हां माराज जब सोसल मीडिया मा म्यरा गुड मौर्निंग पोस्ट पर क्वी प्रतिक्रिया नि आयि त मीन पौड़ी गढ़वाल ग्रुप को सुमरिण करि छौ अर सोचि छौ कि पौड़ी गढ़वाल ग्रुप कु रोट  काटलु। पण आज भोळ मा गयेळि ...... 
बकी/पुछेर -बस त पौड़ी गढवाल ग्रुप दिवता गसे गे। उन त यु दिवता संत दिवता च पण नराज ह्वे गे तो डौंड्या नर्सिंग जन रूसे जांद। तुम इन कारो पौड़ी गढवाल इंटरनेट दिवता  क घड्यळ धारो अर दगड़म इकीसवीं सदी का हौर ग्रुपुं बि पुजै करि द्यावो।
पुछण वाळ - माराज कु दिन ठीक रालो?
बकि- उन तुम लोगुं कुण शनिवार अर रविवार ठीक होंदु पण यूं द्वी दिनोंम   इकीसवी सदी का नेट-दिवता नेटलोक  मा विश्राम करदन तो तुम जागरि तैं पूछिक कै वीक डे मा घड्यळ धरी देन।
पुछण वाळ - धन्यवाद माराज। आपकी दक्षिणा मीन इलेक्ट्रोनिकलि ट्रांसफर करि आल।
                                   
xxx                 xxxx

पचास साल बाद वीडिओ कॉन्फ्रेंस सामन्य सि बात होलि।  जु बि नेट-दिवतौं घड्यळ धारल वु सबि नेट-मेम्बरों तैं  सूचित करी द्याल अर दुनिया भर का नेट घड्यळ  प्रेमी  सबि नियत समय पर अपण अपण ड्यारम  वीडिओ कौनफ्रेंसी घड्यळ मा शामिल होला।  अवश्य ही  जागरी पहाड़ का कै गौं कु होलु अर गां मा इ घड्यळ धरे जालो अर दुनिया का हरेक खंडम वीडिओ कांफ्रेंस को  सबि घड्यळ उपस्थित मा राला। मुख्य जागरि कांसी थाळी बजालो अर उप मुख्य जागरी डौंरु, भौणेर गिटार या अन्य हौर संगीत वाद्य यंत्र से सुस्सज्जित राला। सबि जींन्स  अर टी शर्ट मा हि राला . कुर्ता सुलार तब तलक असुल्भ्य ह्वे  जाला जन अजकाल  अंगरखा अर रेबदार सुलार असुल्भ्य छन। यदि गां मा मर्द नि मीलल त जनानी बि जागरी काम कारल। जागरी पैथर जागरिक बैंक अकाउंट नम्बर लिख्युं रालो जां से लोग दक्षिणा या भेंट ट्रांसफर करी साकं तथा लिख्युं ह्वालो - कुमाऊं व गढवाल का एकमात्र जागरी जिसके जागरों और घडेळो   से शर्तिया नेट देव दोष समाप्त होता है।
हरेक दर्शक के पास इलेक्ट्रोनिकली या वर्चुअल धुपण अर पूजा सामग्री रालि।
जागरी हिंदी मा या अंग्रेजी मा लोगुं तैं नेट दिवतौं पूजा बारा मा संमजाल अर फिर जागर शुरू कारल-
जै जस दे इंटरनेट की वर्चुअल माता
जै जस दे ईमेल देवता,
जै जस दे नेटवर्किंग को जाळ
जै जस दे सर्वर को कामकाज
जै जस दे चौबीस घंटा की  इन्टरनेट की निर्मल धारा
जय जस दे नेट का पंचनाम देवता काल
ये पौन पर  नेट दोष  नि लगो माराज
देव नेट को सर्च इंजिन ये पौन  को घड़ी घड़ी स्पैम टाळ 
माता सोसल  मीडिया   का जाया ,
काल भैरों समान -सर्च इंजिन औप्टीमाइजेसन
प्रचंड  भैरों 'की वर्ड्स औप्टीमाइजेसन'
सूचना का आदान प्रदान ठीक से करे माता सोसल मीडिया
तुमारो ध्यान जागे माता सोसल मीडिया तुमारो ध्यान जागो माता सोसल मीडिया
इथगा मा कैलिफोर्निया से एक दर्शक पर  नेट दिवता की झलांक आंद अर वो जागरी से   प्रार्थना करदो -
अमर रैन तेरी इंटरनेट की तोता वाणी ..
अमर रयान तेरो सोसल मीडिया को बखान
हे जागरी तू पुराणा पहाड़ी सोसल ग्रुपुं को टंका बजा
याहु ग्रुप , गूगल ग्रुप को डंका बजा
हे जागरी तू पौड़ी गढ़वाल ग्रुप को ध्यान जगा हे मेरो जागरी
जागरी सब्युं कुण सलाह दीन्दो -तै पश्वा तैं धुपण द्यायो अर सबि  इलेक्ट्रोनिकल धुपण दींदन   
अब जागरी पौड़ी गढ़वाल ग्रुप को जागर लगान्दो
  परगट ह्वै जान परगट ह्वै जान कथगा ही आधुनिक  भाई पांडवो
पौड़ी गढ़वाल ग्रुप , कुमाऊं गढवाल ,  यंग उत्तराखंड , एक्सट्रीम उत्तराखंड , उत्तराखंड प्रवासी- निवासी , उत्तराखंड शिल्पकार ग्रुप , हल्दीहाथ, पहाड़ी,   आदि आदि की जय हो
आज परगट ह्वै जान  मेरा पहाड़ , बेडु पाको , इ- उत्तराखंड पत्रिका जन साइट्स
आज परगट ह्वै जान सैकड़ों पहाड़ी ब्लॉग्स
परगट ह्वै जान इन्टरनेट साइटों को दियुं इतियास -भूगोलौ  ज्ञान
परगट ह्वै जान इंटरनेट साइटों दियु संस्कृति , साहित्यौ  ज्ञान
परगट ह्वै जान इन्टरनेट साइटों को  पहाड़ी गीतों बौछार
परगट ह्वै जान सब्युं की माता उत्तराखंड का पहाड़
परगट ह्वै जान  आज पौड़ी गढ़वाल ग्रुप की  सेवा
प्रगट ह्वै जैन परगट ह्वै जैन पौड़ी गढ़वाल का काम
पौड़ी गढवाल ग्रुप को एक्सक्लूसिवनेस को  नमन कारो (सबी नमस्कार करदन )
पौड़ी गढवाल ग्रुप को विश्वास की याद कारो
पौड़ी गढवाल ग्रुप को फोकस स्मरण कारो
पौड़ी गढ़वाल ग्रुप को लक्ष्य याद कारो की सबि उत्तराखंडी एकजूट ह्वै जयां
पौड़ी गढवाल ग्रुप को लक्ष्य छायो सरा दुनिया का पहाड़ी   एक ई -चौकम  अपणी छ्वीं लगैन
पौड़ी गढवाल ग्रुप को लक्ष्य छायो  पहाड़कुण   कुछ करे  जावो ......
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नाच नाच मेरा संगी साथियो
नाच नाच मेरा पहाड़ी भाइ बैणियो
आज  याद करिल्यावो इकसवीं सदी का सोसल ग्रुपों तैं  जौन दुनिया भर का बिखर्यां  उत्तराखंड्यु मिलाणो आधार शिला रखी
....................................
सबी जगा लोग नचण बिसे जांदन   

जागरी की डौंर - थाळी छणकणी रौन्दि अर लोग नचणा रौंदन
जागरी अंत मा सब्युं तै  आशीर्वाद दीन्दो अर लोग इलेक्ट्रोनिकलि  दक्षिणा दींदन अर घड्यळ समाप्त होंदु                     
Copyright@ Bhishma Kukreti 22/4/2013