Articles By Bhisma Kukreti - श्री भीष्म कुकरेती जी के लेख

[Bhishma Kukreti]

 Kumaon and Garhwal in Mahabharata and Ramayana and Purans

History of Kumaon-Garhwal (Uttarakhand) - Part -17   
Historical Aspects of Ancient communities of Kumaon-Garhwal (Uttarakhand), Himalayas-14                     
Historical Aspects of Garhwal & Kumaon in Epics-Mahabharata and Ramayana and Purans -1    
[Notes on Kumaon in Mahabharata, Ramayana and Purans; Pithauragarh Kumaon in Mahabharata, Ramayana and Purans; Dwarhat Kumaon in Mahabharata, Ramayana and Purans; Bageshwar Kumaon in Mahabharata, Ramayana and Purans; Champawat Kumaon in Mahabharata, Ramayana and Purans; Almora Kumaon in Mahabharata, Ramayana and Purans; Nainital Kumaon in Mahabharata, Ramayana and Purans; Udham Singh Nagar Kumaon in Mahabharata, Ramayana and Purans]         
                                      Bhishma Kukreti
       Every literature provides full or partial historical accounts of its contemporary time and past.  Mahabharata, Ramayana and Purans are stories of many historical people of ancient India. Mahabharata, Ramayana, Upanishad, Bhrahmins, Purans provide some ideas of places, civilization, culture. These literary works may not provide exact details but throw light on past of India.
All historians of Uttarakhand as Rahul Sankrityayan, Pundit Hari Krishna Raturi, Badri Datt Pandey, Shiv Prasad Dabral, Dinesh P. Saklani, D.D. Sharma, O.C. Handa, Ajay Rawat and other historians provide the examples of Mahabharata, Ramayana, Purans, Kedarkhand, and other old literature for explaining historical aspects of Uttarakhand.
                       Kumaon in Mahabharata, Ramayana and Puran
B.D Pandey sums up the references of epics, Purans etc  that many places , rivers and personalities of Kumaon as  Bhimtal, Devidhure, Viratnagari (Kurmanchal), Katyur Pargana of Kumaon, Baijnath, Kailas, Mansarovar (once, both were part of Kumaon), Pavan parvat (Seera Patti), Jauljeevi, Keral hills, Nakuri, Darun, Patan, Panchchuli, Ketuman (Girafat), Rathvahini (ramganga), Darukvan (Jagishwar), Dranagiri (birth place of river Bairti), Bansulisera, Gagas, Bhikiyasain, Lodhr Shikhar (Bhatkot), Pinakeesh, Kashya parvat (Kalmatiya), Badaditya(Katarmal), Katyanidevi (Syahidevi), Shali (Sunval), Seetavani (Bhabhar), Devki river (Dabka river), Gargi river (Gaula river ),  Kalmatiya (Kapar), Bageshwar Danpur,  Udaksrotra (Udaknauli ),  kuru (Kurmanchal) of Kumaon are mentioned in epics, Purans and other old Sanskrit literature and Pali literature as well.

Reference for Historical Aspects of Garhwal & Kumaon in Epics-Mahabharata and Ramayana and Purans -1
B.D. Pandey, Kumaon ka Itihas, pages 179
Shiv Prasad Dabral, Uttarakhand ka Itihas part 2, pages 283-319

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 -18
Ancient communities of Kumaon-Garhwal (Uttarakhand), Himalayas- to be continued...15

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
D.P Agarwal, J Kharakwal, 1995, Kumaon Archeology and Tradition, Almora Book, Almora
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

[Bhishma Kukreti]

Different Kumaoni and Garhwali Versions of Ramola Gatha Folklore -2

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

                                        Bhishma Kukreti

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

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

(सन्दर्भ: डा प्रयाग जोशी , कुमाउनी लोक गाथाएँ )

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

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

[Bhishma Kukreti]

गढ़वाली हास्य -व्यंग्य
सौज सौज मा मजाक मसखरी
हौंस,चबोड़,चखन्यौ 
सौज सौज मा गंभीर छ्वीं
                           भारतीय चीयर गर्ल्स  बाजार                 

                         चबोड़्या - चखन्यौर्या: भीष्म कुकरेती
(s = आधी अ )
                  वैदिन चीयर गर्ल्स   क्या ल्याख अर नेट साइटों मा छाप कि दुसर दिन बिटेन साइटों  मौडिरेटरों फोन आण बिसे गेन।
अब सि ब्याळि दिन मा मेरापहाड़ का माहि मेहता जीक फोन  आयि," भीष्म जी ! चीएर गर्ल लेख तो गढ़वाली मा छौ पण व्यूवर अंग्रेजी से  जादा ह्वे गेन । जरा एक लेख भारतम  चीयर लीडर  बजार का बारा मा  लेख  भ्याजो।"
ब्यखुन दें छुंयाळ का जय बिष्ट जी फोन आयि  चीयर गर्ल लेखौ  मांग बढ़ी गे जरा पता तो लगावो बल चीयर गर्ल मार्केट कथगा बड़ो च।
वेबरि  इ- उत्तराखंड पत्रिका क विपिन पंवार जीक फोन आई बल दाना  -बुड्या रीडर्स  चीयर गर्ल उद्योग का बारा मा प्रश्न पुछणा छन।
रत्यां जयपुर बिटेन निराला उत्तराखंड का नारायण सिंह रावत जीक फोन आई बल निराला उत्तराखंड का चीयर लीडर्स  का बारा मा विशेषांक प्रकाशित होलु त जरा चीयर लीडरूं  बारा मा जादा जानकारी भ्याजो।
अदा राति , अमेरिका बिटेन बेडुपाको का  शैलेश उप्रेती जीक फोन आयि बल गाऊं मा लोगुं तैं चीयर गर्ल्स  की जादा जानकारी चयेणि च तों कुछ चीयर लीडर्स  मुतालिक  लाइव इंटरव्यू भ्याजो।
    लेखक क्या मांगे ? दर्शकों की रूचि, और क्या ! बस त  मि सुबेरि बिटेन चीयर गर्ल सप्लाई मार्केट चलि ग्यों। उख मीन खुट धार नी कि एजेंटों एजेंट चिलंग बरोबर म्यार पैथर पोड़ी गेन। क्वी म्यार दें खुट खैंचणु त क्वी बैं, कवी इ हाथ तो क्वी वै हथ , क्वी हथकुळि खैंचुणु, क्वी अंगुळी , क्वी म्यार कन्दूड़, कैको हथ म्यार नाक पर एकान तो म्यार बाळ पकड़िक बोलि बल भौं भौं   किस्माक चीयर गर्ल दिखौल मि। हरेक यु बुलणु छौ बल वो ही चीयर गर्लूं बडो व्यापारी च।
  मीन जब ब्वाल बल मि चीयर गर्ल लीणों नि अयुं छौं बलकणम भारतम चीयर गर्ल डिमाण्ड पता लगाणो अयुं छौ त सब्युंन इकछुटि गाळि  दीन्द बोलि बल फोकटम टैम खराब ह्वे गे। एकान गाळि  दीन्द ब्वाल बल जा समणि हमर असोसिएसन कु जन सम्पर्क ऑफिस च उख मोर। जु पुछण़ाइ उख पूछ।
मीन इन ऑफिस सुपिन मा बि नि देखि छौ। मै नि लगद इथगा बढ़िया ऑफिस इंडिया मा कै ललित मोदीक बि  होलु धौं ! सैत च ए राजा या कलमाड़ीक इन ऑफिस होलु त होलु। सब जगा भग्वानुं , देवी -दिवतौं फोटो जगा भारतीय क्रिकेट बोर्ड का अधिकार्युं फोटो टंग्या छा। अर गणेश जी जगा सब जगा ललित मोदी मूर्ति धरीं छे।
मि तैं अप्सरौं से बि बिंडी बिगरैलि बांद मुख्य जनसम्पर्क अधिकारी मा लीगि।  सरा रस्ता  चीयर गर्ल मी मा चंवर डुलाणि रायि।
जनसम्पर्क अधिकारींन मेरो स्वागतमा पाइवो (यूक्रेनी बियर ) कि गिलासडि दे अर पाइवो तै मुख तलक लिजाणो चीयर गर्ल   छे . वीन  बोलि," ना जदोरोव, बुडमों"
मी तैं  अधिकारि बथाई कि वा उक्रेनी भाषा मा चीयर बुलणी च। मीन चीयर  कार।
मीन पूछ ," मि इंडिया मा चीयर गर्ल मार्केट का बारा मा जानकारी लीणों अयुं छौं।"
अधिकारिन  बोलि," अचकाल भारत का हरेक समाचार पत्र , पत्रिका ,  इख तलक कि  धार्मिक पत्रिका बि चीयर गर्ल्स का बारा मा म्यार इंटरव्यू लीणा छ्न।
मीन पूछ - भारतम अचकाल चीयर गर्ल्स को बिजिनेस कथगा हूंद ?
इथगा मा  चीयर गर्ल मिनी गिलासडि मा जिन लेकि आई अर चेक  मा वीन चीयर बोलि -ना जद्रावी ( तुमर सेहत  का वास्ता ).
अधिकारिन जबाब दे - महान ईश्वर ललित मोदी की मेहरबानी से पोरु साल तलक  चीयर गर्ल को बिजिनेस पचास करोड़ तलक पौंछि गे छौ अर हमर सर्वेश्वर बोर्ड ऑफ क्रिकेट कंट्रोल ऑफ इंडिया का बदौलत  ये साल सौ करोड़ तक पौंछि जालो
म्यरो सवाल छौ - अचाणचक इथगा बढ़ोतरी किलै?
  एक  हंगरीयन चीयर गर्ल एक पेय मिनी गिलासडि मा  लेकि आयि  अर वींन  चीयर करदा  ब्वाल -केडवेस इगेसजसेगेरे (तुमर स्वास्थ्यौ बान)       
अधिकारिन उत्तर दे - वु क्या च अचकाल हेरक स्कूलम  अर कोचिंग क्लासम चीयर गर्लूँ  बड़ी जरूरत च मास्टरों जगा शाबाशी शब्द अब चीयर गर्ल्स बुल्दन अर यां से विद्यार्थी अति उत्साहित ह्वेका पाठ याद करदन। हमर अनुमान  च कि एकाद द्वी सालुम स्कूल , कॉलेजों, कोचिंग क्लासोंम विद्यार्थ्युं तैं पाठ याद करण अर खेल मा चीयर करणों बान हजारों चीयर गर्लूं  आवश्यकता होलि। हमन यांकुणि  एक अलग से स्टूडेंट चियरिंग विंग   खोलिं च।
मेरो हैंकु सवाल छौ - स्कूल कौलेजों अलावा आपका ग्राहक कख छन?
एक रूसी चीयर गर्ल मिनी कप मा बोद्का लेकि आयि अर वीं चीयर कार -बडेम जडोरोवी (हम सौब स्वस्थ रौंवां).
अधिकारी को जबाब छौ - अब  भारतीय चांदो कि वैका हरेक संस्कार का कर्म काण्ड मा चीयर गर्ल्स  चीयर कारन, इनि लोक मेलों क बान चीयर लीडरों  बड़ी मांग बढ़ी गे  अर हमर अनुमान च कि एकाद सालम भारत का हरेक  ब्लौकम सैकड़ाक चीयर गर्लूं हरदम आवश्यकता होलि।
मीन बात अग्वाडी बढ़ाइ - अर व्यापारिक संस्थानोंम चीयर लीडरों  डिमांड कथगा च?
इथगा मा एक स्लोविकियाई चीयर गर्ल सिल्वोविका ड्रिंक लेकि आई अर स्टोलिक्का शब्दों से वीन चीयर कार   
  अधिकारींन बथाई -  अब हरेक ऑफिसम हरेक अधिकारी तैं स्वप्रेरणा वास्ता  कम से कम एक चीयर लीडर  चयाणि च ,माल्स अर छ्वट  दुकानदारों तै ग्राहकों अर अपण  मुलाजिमों तैं चीयर करणों बाण चीयर लीडरूं  बड़ी भारी जरूरत महसूस होणि च। अर शायद एकाद सालम रिटेल सेक्टरम  एक लाख चीयर लीडरों  आवश्यकता पोड़लि
मेरो  अगलों प्रश्न छौ - अर धार्मिक अर राजनैतिक क्षेत्रों मा चीयर लीडर  डिमांड को क्या हाल च ?
इथगा मा एक चीयर लीडर बुल्गारियन पेय रिको लेकि आई अर नाजद्रेव नाजद्रेव बोलिक  चीयर करण मिसे गे।
अधिकारिको उत्साही उत्तर छौ - चुनाव आणा छन तो हरेक राजनीतिक पार्टी तैं हरेक चुनाव क्षेत्र का वास्ता चीयर लीडर चयाणा छन अर यी चीयर लीडर अपण अपण देसुंक  आदि वास्युं ड्रेस पैरिक भाषणों बीचम चीयर कारल जां से इन लग कि अधनंगी जनानी चुनाव प्रचार नि करणा छन बलकणम संस्कृति, सभ्यता  अर  धर्म को आदान प्रदान होणु च।  जख तलक धार्मिक  स्थानों मा चीयर लीडरूं  सवाल च तो अब दुबर देवदासी संस्कृतिन जनम ले आल। हां !  मन्दिरोंम अब भारतीय देव दासी नि नाचल बलकणम विदेसी चीयर लीडर नाच कारल। हमर अनुमान च कि सन द्वी हजार बीस तलक चीयर लीडर को छै हजार करोड़ को मार्किट ह्वे जालो। ल्या यी बुकलेट तैं ली जावो इखमा  भारतीय चीयर लीडर मार्किट संभावनाओं अर मार्किट दोहन का बारा मा सब कुछ समजायुं च।
मीम अब पुछण लैक कुछ नी छौ मि तैं भैर छुड़णो पांच छै चीयर लीडर ऐन। 
   
   
                   


Copyright @ Bhishma Kukreti  23 /4/2013           
(लेख सर्वथा काल्पनिक  है )

[Bhishma Kukreti]

Kumaon and Garhwal in Epics- Mahabharata and Ramayana and Purans

History of Kumaon, Garhwal (Uttarakhand) - Part -18   
Historical Aspects of Ancient communities of Kumaon-Garhwal (Uttarakhand), Himalayas-15                     
Historical Aspects of Garhwal & Kumaon in Epics-Mahabharata and Ramayana and Purans -2    
[Notes on Garhwal in Mahabharata, Ramayana and Purans; Hardwar Garhwal in Mahabharata, Dehradun Garhwal in Mahabharata, Ramayana and Purans; Rudraprayag Garhwal in Mahabharata, Ramayana and Purans; Tihri Garhwal in Mahabharata, Ramayana and Purans;  Chamoli Garhwal in Mahabharata, Ramayana and Purans; Pauri Garhwal in Mahabharata, Kankhal, Bhrigukhal, Kotdwara Garhwal in Mahabharata, Ramayana and Purans; Ramayana and Purans; Kumaon in Mahabharata, Ramayana and Purans; Pithauragarh Kumaon in Mahabharata, Ramayana and Purans; Dwarhat Kumaon in Mahabharata, Ramayana and Purans; Bageshwar Kumaon in Mahabharata, Ramayana and Purans; Champawat Kumaon in Mahabharata, Ramayana and Purans; Almora Kumaon in Mahabharata, Ramayana and Purans; Nainital Kumaon in Mahabharata, Ramayana and Purans; Udham Singh Nagar Kumaon in Mahabharata, Ramayana and Purans]         
                                      Bhishma Kukreti
   From the time, professional historians started writing History of India the existence of Mahabharata and Ramayana happenings have been in question and the questions of reality of Mahabharata and Ramayana are still in discussion among historians even after Dr. B .B. Lal carried on  Hastinapur excavation (Chattopadhyaya, 2003).
R.C. Majumdar and A.D.Pusalkar  (1988) divided Mahabharata eras as
Before, flood- 3102 B.C.
Great Flood- Manu Vaivswat 3102 -2950 B.C.
Yayati era- 3000-2750 B.C.
Mandhata era- 2750-2550 B.C.
Parushram Era- 2550-2350
Ramchandra Era – 2350-1950- B.C.
Krishna Era 1950-1400 B.C.
Great Battle of Mahabharata – 1400B.C.
Parikshit to early Nanda era- 1400-350 B.C.
                 Uttarakhand in Epics, Mahabharata, Ramayana and Purans.
The great grandson of  Dhruva  was Venu.  Kedarkhand, Mahabharata described Venu and his capital was Mayapur (Haridwar/Hardwar). Due to cruel behavior of  Venu , the subject did not like him and displaced him from crown. It seems Venu was Dom king.
Kedarkhand a Puran (172/15;178/44) describes  that king Satyasandh ruled Uttarakhand. Kanningham states that the kingdom of Satyaasandh was in Maadipur, Bijnaur regions.
According to Mahabharata (Shantiparv, 59/1-9), Prithu the son of Venu collected gold from Meru hills (Uttarakhand).
Daksh- The fifth generation king of Prithu was Daksh Prajapati. The kingdom of Daksha Prajapti was extended to uttarkahnd to Madhya Pradesh. The capital of Daksha was Kankhal , Hardwar (Mahabharata, Shalyaparv, 38/28-29).
Vaivswat Manu: Manu protected people in great flood (Pralay). Manu performed the ritual of Tapa (penance) in Badrikashram , Garhwal (Mahabharata, Vanparv, 187/4). Manu was ultimate father of human beings and his capital was Ayodhya.
Pururava: As per Rigveda, Puruva displaced Dasa kingdoms. According to Haripuran (26/6-7), Pururava roamed and live for many years and travelled Chaitrarathan near Badrikashram (Garhwal), Alkapuri near Mandakini bank; Uttarkurupradesh, Gandhmandhan mountains.
Nahus of Yayati era: According to Mahabharata (Vanparva, 129/3), the grandson of Pururava Nahus performed penance ritual near Yamuna bank in Uttarakhand.
Yayati: Yayati was son of Nahush and is believed his kingdom was extended up to Uttarakhand.
Anu: Anu was son of Yayati who was given the Uttarakhand kingdom (Mahabharata, Adiparva, 84/25-26).
                  Sages who performed penance rituals in Uttarakhand
Sages as Angira, Mareechi, Pulah and many sages performed Tap (penance ritual) in Badrikashram and other parts of Uttarakhand (Mahabharata, Vanparv, 142/6).
                           Bhrigutung Mountain of Mahabharata is not Kedar shrine 
Taking shloka of Mahbharata (Vanparva 90/23 as base, Shiv Prasad Dabral (Uttarakhand ka Itihas -3 page 294) writes that sage Bhrigu performed pnance ritual in Bhrigutung and Dr Dabral states Bhrigutung as Kedar Shrune. It seems wrong as Dhyauma sage describing various teerthas (auspicious place) of North region states that there is Gangdwar (Hardwar), Kankhal (sanatkumar's living place), and there is place of Tapasthali of Bhrigu sage.
भृगुर्यत्र तपस्तेपे महर्षिगणसेविते
राजन स आश्रम ख्यातो  भृगुतुंगो महागिरी (महाभारत , वनपर्व 90/23)
In this episode of Mahabharata, the Bhrigutung shrine is near to Kankhal  and Hardwar. Even today, there is Bhrigukhal  (Udaypur Patti, Pauri Garhwal) near to Kankhal and Hardwar. It means Mahabharata describes about Bhrigukhal and not Kedar shrine as guessed by Dr Dabral.   



Garhwal & Kumaon in Epics-Mahabharata and Ramayana and Purans to be continued...3


Copyright@ Bhishma Kukreti 20/4/2013
****Reference for Historical Aspects of Garhwal & Kumaon in Epics-Mahabharata and Ramayana and Purans .

B.D. Pandey, Kumaon ka Itihas, pages 179
Shiv Prasad Dabral, Uttarakhand ka Itihas part 2, pages 283-319
B.D. Chatopadhyaya , 2003, Studying Early India: Archeology, Texts and Historical  Issues
(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 -19
Ancient communities of Kumaon-Garhwal (Uttarakhand), Himalayas- to be continued...16

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
D.P Agarwal, J Kharakwal, 1995, Kumaon Archeology and Tradition, Almora Book, Almora
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
Notes on Garhwal in Mahabharata, Ramayana and Purans; Hardwar Garhwal in Mahabharata, Dehradun Garhwal in Mahabharata, Ramayana and Purans; Rudraprayag Garhwal in Mahabharata, Ramayana and Purans; Tihri Garhwal in Mahabharata, Ramayana and Purans;  Chamoli Garhwal in Mahabharata, Ramayana and Purans; Pauri Garhwal in Mahabharata, Kankhal, Bhrigukhal, Kotdwara Garhwal in Mahabharata, Ramayana and Purans; Ramayana and Purans; Kumaon in Mahabharata, Ramayana and Purans; Pithauragarh Kumaon in Mahabharata, Ramayana and Purans; Dwarhat Kumaon in Mahabharata, Ramayana and Purans; Bageshwar Kumaon in Mahabharata, Ramayana and Purans; Champawat Kumaon in Mahabharata, Ramayana and Purans; Almora Kumaon in Mahabharata, Ramayana and Purans; Nainital Kumaon in Mahabharata, Ramayana and Purans; Udham Singh Nagar Kumaon in Mahabharata, Ramayana and Purans to be continued...

[Bhishma Kukreti]

गढ़वाली हास्य -व्यंग्य
सौज सौज मा मजाक मसखरी
हौंस,चबोड़,चखन्यौ 
सौज सौज मा गंभीर छ्वीं
                           पुराणा विद्वानों अर योद्धाओं वर्तमान मा कुहाल

                    चबोड़्या - चखन्यौर्या: भीष्म कुकरेती
(s = आधी अ )

परसी सुपिनम क्या दिखुद बल बशिष्ठ तैं बी ऐडम  एड्मिसन   नी मील ता कोचिंग क्लास का बड़ा मास्टर बौणी  छकिक रुपया कमाणा छन I नजीक ही विश्वामित्र का कोचिंग क्लास खुलण से वशिष्ठ को व्यापार पर फर्क पड़णु च 
चाणक्य की पोलिटिकल कंसल्टेंसी  की दुकान नि चौल ता राजनीतिक बिचौलिया बौणिक रुपया गटकणा  छन I
भरत  ब्रदरहुड  का नाम फर एन जी ओ चलैका सौकार  बण्या  छन .
गुरु गोरखनाथ "चौर्यां स्याळ  " का नाम से राजनीतिक औघड़ बाबा बण्या  छन I
महात्मा बुद्ध तैं बुद्धू आर पागल समजी का पागलखाना भीजे गयी .
मेनका कू फिलम इन्स्टिच्युट  चलणु  च. वात्सायन को सेक्स पर वेब पोर्टल धड़ला से चलणु  च. हुर्स्या हुर्सी मां कोका को भी सेक्स पोर्टल की दुकान खुली गे .
कबीर बिचारा की कपडों की मिल कि  नौकरी छूटी गे अर अब रेल मुसाफिरूं   तैं सोनू निगम का गाना सुणाना छन .
तुलसी दास  अच्काल बी जे पी का वास्ता बैनर बणाना छन।
सूरदास मुरारी बापू या आशा राम बापू कुण गीत लिखदन।
कालीदास फिल्मू मां डैलौग अर  गीत लिखणा  छन पण कुगति च डैलौगुं अर  गीतू का क्रेडिट मां उंको नाम नि आन्द .
उरबसी सरोज  खान का इख झाडू पुत्या करदी .
शुक्राचार्या अर वृहस्पति रास्ता मां बैठिक ज्योत्षी का कम करणा  छन . भृगु बाल्टी वाले बाबा क इख बिस्तर साफ़ करणा छन।
इन्टरनेट आण  से नारद जी मां क्वी  काम नि रै ग्याई ता रेलवे  स्टेसन का समणि  दाद  खाज खुजली की दवैउं  का पर्चा बंटाना छन   .
सरकारी नौकरी मां लग्याँ   हरिश्चंदर अर युधिष्ठर जख जान्दन सच बोलणा वजै से  ऊन्कि दर तीन मैना   मां बदली होणि  रौंद . भीम कुस्ती असोसिआसन मां चपड़ासी  की नौकरी  मां दिन काटणा  छन ता अर्जुन दिल्ली मा वी के मल्होत्रा   का इख चिलम भरणा  छन .
दुसासन बलात्कार खतम करणों कमेटी चेयरमैंन  छन। चालीस साल ह्वे गेन अबि तलक ऊनं रिपोर्ट तयार नि कार कि भारत मा बलात्कार कनकै बंद होला।
बेलो पावर्टी लाइन कार्ड होल्डर हूण से धृत्रराष्ट्र  कंस्टिटयूसन क्लब मा सरकारी पैसों से मजा करणा छन तो पांडू मेनत  मजूरी से पेट भरणो च।  कबि कबि विदुर तैं धृत्रराष्ट्र कंस्टिटयूसन क्लब बुलै लींदो।
शंकर टीका कार  का काम छोड़ी विद्यार्थ्युं  Ph D  की पोथी लेखिक अपन पुटुक भरणा छन .

Copyright @ Bhishma Kukreti  24/4/2013           
(लेख सर्वथा काल्पनिक  है )

[Bhishma Kukreti]

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

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

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

[Bhishma Kukreti]

                Satire in Garhwali Poems by Sandeep Rawat
                                   Bhishma Kukreti
                    Sandeep Rawat is critics and poet of modern Garhwali literature.
Recently, Sandeep published his first Garhwali poetry collection 'Ek Lapang'.
There are many satirical poems as Ultant, Vyvstha, Bhrastachar, Kab Ali bari , Ajkayalai halat,Ucchedi Bathaun, Kuttak, Cunau, Teen Bhai, March Fainal and many more in the collection.
From the striking the culprit point of view, the Satirical Poems by Sandeep Rawat are sharp, middle and mild. 
Sandeep is worried about the wrong happenings in the society as he dpicts that leech like worms are now stronger and are sucking the resources.
उलटंत 

गंडेळो  का सिंग पैना ह्वेगैनी 
जूंका का हडका कटगड़ा ह्वेगैनी 
Sandeep shows his concern for the strong coalition between politics and administration for  looting India.
व्यवस्था
नेता अर अफसरों हाथ बिंडी खज्याणा छन
सरकर्या खजानों की
यूँ बांठी लगै खाणा छन
Sandeep is expert in using symbols for creating sharp satire
भ्रष्टाचार
भ्रष्टाचार
जन ल्वे को अंश ह्वेगे
Sandeep Rawat tactically uses animals as human beings for showing worsening India and is good example of personification in satirical poems.
कब आली बारी
कुकुर लग्यां छन पत्यला चटण पर
बिरळा  मिस्या छन थाळी   

अजक्यालै हालत
गळसट्या , गलादर अर चकडैत
आज संड मुसंड बण्या छन   
The poet uses symbols successfully for creating  desired images.
उछेदी बथों
मनखी आज उडणा छन
मनख्यात रखीं च ढुंगा मा
Most of Indians are aware that the government agencies do not spend money on developmental works till February but due to fear of not getting budget for next year, the government officials spend money on non developmental works to show the uses of budget.
मार्च फैनल
मार्च फैनल ऐग्ये भैजी
मार्च फैनल ऐग्ये
सरकार बजट बल
सफाचट ह्वेगे
Sandeep Rawat has been successful in ridiculing the wrongs.
The poet is successful in showing the differences between incorrect and right through his satirical verses.
In his satirical poems, Rawat shows his concern for justice, morality and virtue.
Copyright@ Bhishma Kukreti 24/4/2013

[Bhishma Kukreti]

Historical Features of Garhwal, Kumaon (Uttarakhand) in Mandhata Era of Mahabharata, Ramayana and Purans 

History of Kumaon, Garhwal (Uttarakhand) - Part -19   

Historical Aspects of Ancient communities of Kumaon-Garhwal (Uttarakhand), Himalayas-16                     
Historical Aspects of Garhwal & Kumaon in Epics-Mahabharata, Ramayana and Purans -3    

                                          Bhishma Kukreti
                          Mandhata Era
Mandhata king was from Ikshwaku grace. His father was king Yuvnashva.
Mandhata was great king. Mandhata was king of central Indian regions, Eastern Punjab. Mandhata was vegetarian and stopped consumption of non vegetarian food in his kingdom. Dr Dabral suggests that Mandhata might have ruled over Uttarakhand too.
                  The Uttarakhandi kings as Pattabh and Subhikshraj appreciated the deeds of Mandhata in copper plates.  His successors could not protect the Suryavanshi regime.
                       Was Uttarakhand as Ushinagar?
                    Anu the son of Yayati got kingdom of Uttarakhand and Panchal regions and he extended it to Punjab and Northern Sindh. In Aiterey Brahman, Kaushtakiupnishad (Vedic literature) and Mahabharata, there is mention of Ushinagar. Dabral provides references of historians that Ushinagar was Uttarakhand.
The kings of Ushinagar were brave and strong. After the death of ushinagar king his sons divided the kingdom into five parts.
Kulindrajya: Mahabharata (vanparv, 130/21mentions about Kulindrajya and that was also part of today's Uttarakhand. Kanningham supported the theory of Kalund area as Uttarakhand from the Kulind coins.

                                        Parushram era
There are mentions of Sahstrarjun whose army also travelled in Uttarakhand (Bhagirathi bank where pines were there.).
Parushram fought Sahstrarjun and freed the evils.
Sagar- sagar was king of Ayodhya. Bhargava took care of Sagar in childhood. Sagar extended his rule to Bengal and Northern India.
Bhagirath- The epics state that Bhagirath was great grandson of Sagar. Bhagirath brought Ganga to the earth from heaven.
Vishwamitra- Vishwamitra was great king but took Sanyas. While practicing penance, Menka (nymph) attracted Vishwamitra.  Menka became pregnant but Vishwamitra did not accept being father of would be child.
Dilip- Dilip was one of successors of Bhagirath and his capital was Ayodhya. He ruled Uttrakhand and travelled Uttarakhand too.
Raghu-Raghu was son of Dilip.
Dashrath- Aj was son of Raghu and dashrath was son of Aj. Dashrath was great king.
Rama- Rama was one of four sons of Rama was great king of Ayodhya. Rama is lord Rama.
Seeta- Seeta was queen of Rama. Rama ordered Seeta to leave Ayodhya and Seeta wnet to Uttarakhand. It is said that Seeta lived in Sitansyun , Pauri Garhwal.
Shakuntala –Shakuntala was the daughter of Vishwamitra and Menka. After delivering child, Menka left her and went to heaven. Sage kanva took care of Shakuntala in Kanvashram (Kotdwara, Bhabhar, Pauri Garhwal).
Shakuntal married as Gandhrva style  with king Dushyant ,
King Bharat- Bharat was son of Shakuntala and Dusyant. He ruled India and the name Jamboodweep became Bharat in the name of Bharat.
Bhardwaj- Bhardwaj was great knowledgeable Brahmin. Bhardwaj sage had Ashram in Gangadwar (Haridwar). It is said that many races of Uttarakhandis are generation of Bhardwaj. Bhardwaj Gotra is famous gotra in uttarkahnd.

Historical Features of Garhwal & Kumaon in Epics-Mahabharata and Ramayana and Purans to be continued...4
Copyright@ Bhishma Kukreti 20/4/2013
****Reference for Historical Aspects of Garhwal & Kumaon in Epics-Mahabharata and Ramayana and Purans.
B.D. Pandey, Kumaon ka Itihas, pages 157-179
Shiv Prasad Dabral, Uttarakhand ka Itihas part 2, pages 283-319
B.D. Chatopadhyaya , 2003, Studying Early India: Archeology, Texts and Historical  Issues
(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 -20
Ancient communities of Kumaon-Garhwal (Uttarakhand), Himalayas- to be continued...17

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
D.P Agarwal, J Kharakwal, 1995, Kumaon Archeology and Tradition, Almora Book, Almora
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

[Bhishma Kukreti]

बिरजु दा
                              चबोड़्या - चखन्यौर्या: भीष्म कुकरेती
(s = आधी अ )
बिरजु दा तैं तुम बि जणदा छंवां किलैकि तुमर गां मा बिरजु दाs च अर तख बिरजु दाक नाम दुसर  च।
भौत सि तबै जवान आजै बुडड़ि आज बि अपणो मन इ मन मा बिरजु दा तैं  गौळि दींदन बल मि तै यु बिरजु भगाणो लीग  बि छौ पण स्यु बिरजु   बिचि मा भाजिक वापस ऐ गे छौ। वो अलग बात च कि यूं बिरजु दा  कि प्रेमिकाओंन कबि नि ख्वाज कि बिरजु दा भजौड़ा किलै ह्वाइ?
  बिरजु दा तैं वैको नौन्याळ, लौडू ब्वारि अर नाती गाळी दींदन, " बुबान/ददान हमकुण कुछ नि कार।"
उन त बिरजु दा तै गाळी गां वळ बि दींदन बल तैन परधान ह्वेक बि गां त छ्वाड़ो अफकुण बि कुछ नि कार।
एक दें तै बिरजु दा तैं पंच बि बणै छौ अर तब बि तैन सब्युं गाळि खै छौ बल स्यु बीचिमा भाजि गे।
बिरजु दा हरेक काम बिचि मा छोड़ि भाज जांदु।
भौत सा बगत अपण ठाकुरूं मुंगरी बूंद दें हौळ छोड़ि भाजि जांदो छौ अर खुज्यावो तो भंगल्यड़ भंगुल पींद पकड़े जांद छौ।
अणसाळम कै ठाकुरों बंदळ पऴयांद बिरजु दा भाजि जांद छौ अर खुज्याणो जावो त कम पाणि गदन माछ मारदो पकड़े जांदु छौ।
बिरजु  दा कि गौळि इन छे कि वैक गीत सुणिक मड़घट कि चिता मांगक मुरिं बुडड़ि बि उठिक बिरजु दाक गीत सुणण बिसे जांद छ्या।
बिरजु दा की जुल्फि इन छे कि फिल्मों हीरो बि शरमै जावन अर यूं जुल्फि तैं जब ल्वार बिरजु दा झटकांद छौ त सरयूळु  बेटि ब्वार्युं जिकुड़ि बि कांप जान्दि छे अर बामिण्यु   सुपिन्यु  मा बिरजु हरिजन कृष्ण बौणिक आंदो छौ।
बिरजु दा कि जुल्फि अर गौळि चक्कर मा गौंकि चारेक ब्वारि वैक दगड़ भाजि बि छन  . पण गौंकि सरहद पार करदा हि बिरजु दा गौं जिना भाजिक ऐ जावों अर भजण वाळि अपण सि मुख लेकि वापस ऐ जान्दि छे। इन बुल्दन बल भौत सि  बुडड़ि बि बिरजु दा पर फिदा ह्वेक बिरजु दा दगड़ भाजणो तयार रौन्दि छे पण फिर ज्यू  मारि दॆन्दि छे कि तै निर्भागि बिरजु न आज तलक क्वी बि काम पुरो कबि नि कार। अदा काम मांगन काम छोड़ि भाजण बिरजु दा कि प्रकृति मा छौ, भाजण बिरजुक  फितरत मा छे । मजाक इ मजाक  मा गौंकि बिठों नौनि -ब्वारि बि बुल्दि छे बल जरूर बिरजु हगद दै बि अदा मा इ भाजि जांदो होलु!
जी हां बीच काम मांगन भगण बिरजु दा कि प्रकृति च।
पण कैन पता बि नि लगाइ कि बिरजु दा इथगा बड़ो भजौड़ा या  पलायनवादि किलै ह्वाइ?
बिरजु दा जनम सैंतालीस से पैलाक च।
तब दस सालुक रै होलु बिरजु दा। शिल्पकार ख्वाळ चखळा-पखळि  मचिं छे , बड़ो उलार -उत्साह छौ, हरेक शिल्पकार क्या बुड्या क्या जवान , क्या पांच सालै नौनि क्या सौ सालै बुडड़ि सबि पुळयाणा छ्या , पुलकित होणा छ्या कि आज दुफरा बिटेन सौब अछूत शिल्पकार बिठ याने सवर्ण ह्वे जाला किलैकि आज सब शिल्पकार आर्य समाजी ढंग से जंद्यौ पैरल। जनि दुफरा  मा शिल्प्कारोंन जंद्यौ पैरण शुरू कार कि अचाणचक    दुसर गौंका  बिठों झुंड का  झुंड ऐन अर वूनं शिल्पकारो तैं खूब पीट ,   जंद्यौ  लूठिन अर सौब जंद्यौ गुज्यर फेंकि देनि। कै भीम जन बलशाली शिल्पकारूम  इथगा  तागत नि छे कि सरैल से कमजोर बिठों विरोध करी साकन। दस वर्षौ बिरजु दान पैल दै उरायुं काम अदा मा छुड़द  द्याख। 
फिर आयि एक आंधी अर सब शिल्पकारों तै लग कि अबै दै त शिल्पकार बिठों गणत मा आइ जाला।
गौं का एक शिल्पकार नौनौ ब्यौ  छौ। बारा सालौ बिरजु दा बि बरात मा छौ सरा शिल्पकार ख्वाळ शिल्पकार खुसि मा बौऴयाणा छया बल आज शिल्पकार बर पैलि बार पालकी मा बैठिक जालो पण बरात जनि गां से भैर आयि नी कि बिठों कि भौत बड़ी सेना आयि अर पालकी तैं तोडिक वीं पर आग लगैक चलि गे। जौं शिल्पकारोन विरोध कार वूं तैं बिठुन पीटि पाटिक भेळ जोग करी दे।  शरीर से  तागतवर शिल्पकार बिठु से हार गे छा।
बिरजु दान फिर से अदा काम का बाद शिल्पकारों  भजण द्याख। बारा साल को बिरजु दान शिल्पकारुं  डौर से उपजीं पलायनवादी प्रकृति द्याख अर हमेशा कुणि पलायनवादी ह्वे ग्यायि। बस तब से बिरजु दा भजौड़ा प्रकृति को ह्वे गे।   

Copyright @ Bhishma Kukreti  25/4/2013           

[Bhishma Kukreti]

Dev Mangal Gatha: Folklore of Budha Kedar (Garhwal, Kumaon)
Folklore, Folk Legends, Folk Myths of Kumaon-Garhwal, Uttarkahnd-11
Religious, Spiritual and Mythological Folklore of Garhwal, Kumaon, Uttarakhand – 11 
                                         Bhishma Kukreti
The Jagar (an all night vigil for worshipping a divine being) of Dev Mangla (Devmngal) is a famous Jagar of Budha Kedar region (confluence of Balganga and Dharamganga rivers in Tihri Garhwal). The Dev Mangal Jagar is about the tale of a prince who became the victim of conspiracy from his own brothers.
Some stanzas of Dev Mangal Jagar are as under
कुमाऊं और गढ़वाल की लोक गाथाएँ -11

देवमंगाल गाथा (बुढ़ो  केदार की लोकगाथा )
(सन्दर्भ : डा कृष्णा नन्द जोशी (रुपहले शिखरों के सुनहरे स्वर),  एवं -कुसुम बुधवार , व्हेर गॉड्स  ड्वेल )

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

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

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