Articles By Bhisma Kukreti - श्री भीष्म कुकरेती जी के लेख

[Bhishma Kukreti]

Historical Features of Garhwal, Kumaon (Uttarakhand) in Krishna Era of Mahabharata, Ramayana and Purans -4

History of Kumaon, Garhwal (Uttarakhand) - Part 20   

Historical Aspects of Ancient communities of Kumaon-Garhwal (Uttarakhand), Himalayas-17                     
Historical Aspects of Garhwal & Kumaon in Epics-Mahabharata, Ramayana and Purans -4    

                                          Bhishma Kukreti

                                 Uttarakhand in   Krishna Era or in Mahabharata era
As already discussed that first brave King of India was Bharat and he was Garhwali who was born in Kanvashram, Bhabhar Garhwal.
Decline of Suryavansh- After time gap, there was decline of Suryavansh. In Dwapar era, Paurav, Panchal, Yadav became stronger in India.
Kuruvansh- the Kuru king of Paurav kingdom (capital was Hastinapur, today's Haryana region) was the strongest king. Kuru extended his kingdom and was called Kurukshetra and Kurujangal. One of the kings of Kuruvansh was Shantanu. Shantanu had a son Devbrata who vowed not to marry and later was called Bhishma. Shantuna married Styavati who had two sons. One of sons died early. Vichitryviry ruled kuru for some time but died early. After the death of Vichitravirya, through Niyog technique with Vyasa, his three wives (including maid servant) had sons Dhritrarashtra (blind), Pandu( weak in color) and Vidur.
It is said in Mahabharata that there was shradh of Shantanu the father of Bhishma and Vichitravirya  in Gangadwar (Hardwar),(Mahabharata, Anushashan parva).
Pandu- Since the eldest sons of Kuruvansha Dhritarashtra was blind, Pandu became the king of Kurukshetra or Kurujangal.  Pandu extended his kingdom
Mahabharata states that Pandu was hunting lover and he hunted regularly in dense Bhabhar forest with Shal trees. Today too, in Bhabhar, there is one valley called Panduvalasot (Adiparv, 113/8).

Pandu had to leave kingdom and he reached Shatshring near Badri-Kedar shrines travelling through Nagast (today's Nagthat, Near Mussoorie); kalkoot (today's Kalsi); Gandhmadhan (Mahabharata, Adiparva 124/3-4). Shatshring was two hundred miles away from Hastinapaur (Haryana) the capital of Kuru kingdom. Five Pandavas were born in Uttarakhand (Shatshringi). When Pandu died, his queen Kunti and five sons Pandavas reached back from Shatshrigi to Hastinapur in sixteen days.
Pandavas and Kaurvas- Pandavas were sons of Pandu and Kauravas (Duryodhan and other hundred sons) were sons of Dhritrrashtra. 
Duryodhan the eldest son of Dhritrashtra was not ready to accept Pandavas as heir of Kuruvansh. He conceived a plan to kill Pandavas in a palace made by resin. Pandavas ran away from the resin palace.     
                 From resin palace, Pandavas went to a forest at the Dhaumya Brahmin Ashrama , near Gangadwar ( Hardwar)  at the bank of Ganga. Dhyaumya was Garhwali Brahmin. There, Bhima killed a Rakshas Hidamba . One of Pandavas, Bhima married to Hidambana the sister of Hidamb. Ghatotkachh was son of Bhima and Hidambana.  From there, with the advice of vyasa , Pandavas went to Ekchakranagari (today's Chakrata). In Ekchakranagari (Chakrata), Bhima killed a Bak rakhshas (Mahabharata, Adiparva).
Purohit Dhyaumya of Mahabharata epic- There was Swaymbar of Draupadi at Panchal and Arjun won Draupadi the princess of Panchal. Draupadi had to marry with all five brothers Pandavas (Yudhishthar, Bhima, Arjun, Nakul and Sahdev ). Dhyaumay was the main priest of Draupadi- Pandavas marriage. Dhyaumya was a Garhwali priest (Dabral, 1968, Mahabharata, Adiparva, 182/7-9). The Garhwali priest Dhyaumya also performed the rituals for many Sanskars for sons of Pandavas.
Arjun's son Irwan- for a punishment one of Pandavas Arjun had to spend twelve years in forest. Once, Arjun was roaming in Gangadwar (Hardwar, Uttarakhand). There a Ulipi the princesses of Nagraj Kaurvya fell in love with Arjun. Arjun married Ulipi and they had a son Irvan (Mahabharata, Adiparva, 213)
Historical Features of Garhwal & Kumaon in Epics-Mahabharata and Ramayana and Purans to be continued...5
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 -21
Ancient communities of Kumaon-Garhwal (Uttarakhand), Himalayas- to be continued...18

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 Historical aspects of Uttarakhand in Mahabharata epic; Historical aspects of Kumaon in Mahabharata epic; Historical aspects of Tihri Garhwal in Mahabharata epic; Historical aspects of Jaunsar Bhabhar Garhwal in Mahabharata epic; Historical aspects of Uttarkashi Garhwal in Mahabharata epic; Historical aspects of Hardwar Garhwal in Mahabharata epic; Historical aspects of Dehradun Garhwal in Mahabharata epic; Historical aspects of Chamoli Garhwal in Mahabharata epic; Historical aspects of Rudraprayag Garhwal in Mahabharata epic; Historical aspects of Pauri Garhwal in Mahabharata epic; Historical aspects of Gangasalan Garhwal in Mahabharata epic to be continued...

[Bhishma Kukreti]

गढ़वाली हास्य -व्यंग्य
सौज सौज मा मजाक मसखरी
हौंस,चबोड़,चखन्यौ   
सौज सौज मा गंभीर छ्वीं
                           बखरौं ग्वेर उळकाणु/उल्लू
                          चबोड़्या - चखन्यौर्या: भीष्म कुकरेती
(s = आधी अ )

                                    जब बि कै बि जगा बान कखि बि चुनाव ह्वावन त चुनाव आयोग द्वारा की तिथि बथाण से लेकि चुनाव नतीजा आण तलक मिडिया न्यूक्लियर बम्ब या रेडिओ एक्टिव पदार्थ जन अति क्रियाशील ह्वे जांदो अर भौं भौं खबर दीण मिसे जांद।
अब द्याखो ना हमर गां जख दुसर क्षेत्र का घ्वाड़ा बि जाणम अड़ी जांद उखाक ग्राम प्राधानो चुनावी समाचार दिल्ली अखबारोंम ऐ जांदन जन कि परारौ प्रधानौ चुनाव मा दिल्लिक अखबारों मा खबर आइ कि स्वांरा देवी न एक इंटरव्यू मा इ संवाददाता तैं बथाइ बल  एक प्रत्यासी बीरून  दुसर प्रत्यासी धीरूक भौज तैं तीन किलो चिनी दे अर चिनाव मा गुळादंगी कार अर चुनाव आचार संहिता तोड़ी, इख तलक कि चुनाव जितणो बाण प्रत्यासी अवैध संम्बंध बणाण से नि डरणा छन।  अब या बि खबर च ? भई चुनाव जितण त चीनी चानी दीणी पोड़ल कि ना ? इखमा खबर क्या च? खबर त तब होन्दि कि एक प्रत्यासी क्वी घूस नी दीणु  च। पण जब दिल्ली अखबार हमर गां पौंच  तो गां मा  कखला बखली मचि गे, भ्युंचळ ऐ गे । उन सि बात होन्दि त बातन आइ जाइ ह्वे जाण छौ पण चुनाव को बगत छौ त बात बढ़ी गे अर छुंयाळु छ्वीं से गां मा बणाक लगि गे। लोगुन बात उडै दे बल धीरुक बौ अर बीरु बीच अवैध सम्बन्ध छन। लोग बि सै छन किलैकि अब लोगुं तैं अपण आंखों पर कम विश्वास होंद अर समाचार पत्र या टी वी न्यूज चैनेलो पर जादा भरवस हूंद। वो तो भलो ह्वे कि शारब पिणों उपरांत छुंयाळु समज मा आयि कि धीरू बौ त बीरू घरवळि च। असला मा बीरू अर धीरू पिटालिटि भाइ छन अर प्रधान जन गुंदकि दार पद का लोभि ह्वेक एक दुसरा विरोध मा चुनाव मा खड़ा ह्वे गेन। अर स्वांरा अबि बि नाता रिश्तों खयाल करदी तो बीरू जिठा जीक नाम त ले नि सकदी त वीनं राष्ट्रीय संवाददाता से बोलि कि उ जिठा जि जु कबि उल्ट लाब सुल्ट नि करदा छा अबै दै पैल दै धीरू बौ कुण बजार बिटेन चीनी लैन। बात बड़ी सरल छे कि बीरू अब चुनाव जितणो बान  अपण घरवळि तै बि खुस करण मा लग्युं च। पण संवाददातान बात कुछ हौर ढंग से लेखि दे।
चुनावों मा चुनाव प्रत्यासी गडबड, आचार संघिता उल्लंघन या दुसर प्रत्यासी तै घपकांदन अर  माल प्रैक्टिस करदन। पण  अब तो भौत सा सा मीडिया वाळ ही जादा माल प्रैक्टिस (गुळादंगी )  करण बिसे गेन।
चुनावों टैम पर पेड न्यूज या  खरिद्यां  समाचार जनि   बात से अब चुनाव आयोग बि परेशान च। चुनाव आयोग हाथी जन अपराध तै त पकड़ सकुद पण पेड  न्यूज जन किरम्वळु  कुछ नि कौर सकुद। फिर आज राजनीतिग्य अखबारों अर टी वी चैनलों  मालिक ह्वे गेन। तो  चुनावुं बगत मीडिया की भूमिका पर ही प्रश्न चिन्ह लगी जान्दो। क्या सामना शिव सेना की कमजोरी बथालो ? क्या सामना शिव सेना तै पाक साफ़ राजनैतिक पार्टी नि बथालो ? क्या सकाल  दैनिक शरद पंवार की प्रशंसा नि कारल? क्या दैनिक लोकमत विजय दर्डा अर राजेन्द्र दर्डा क  पक्षपात नि कारल ? क्या सन टीवी डीएमके की ही पूजा नि कारल?  क्या जया  टीवी जय ललिता की प्रशंसा ही नि कारल अर जया ललिता का विरोध्युं छांछ नि छवाळल ? क्या सुदर्शन टी वी न्यूज चैनेल कौंग्रेस को भतियाभन्द नि कारल अर इंडिया न्यूज चैनेल भाजापा की पोल नि ख्वालल? 
आज जब चुनावी दंगल एक नृशंस , निर्दयी , आचार हीन, स्वार्थ पूरक, प्रजा तन्त्र पर कुलाड़ी चलाण वाळ युद्ध  ह्वे गे  तो प्रजातंत्र को चौथो खम्भा से उम्मीद छे कि प्रजातंत्र की साख बचावो पण जब खंबा पर ही स्वार्थ को वाइरस , घूसखोरी को मैस्वाग, भाई भतीजावाद को धिवड़/द्यूं/दीमक लगी जावो तो प्रजातंत्र को छ्त्यानाश होणि च।
चुनाव बगत पत्रकारों द्वारा झूट मूटो  चुनावी सर्वेक्षण  तो अब लोगुं समज मा थ्वडा थ्वड़ा  आण बिसे गे। पत्रकारों द्वारा पक्षपाती समाचार दीण एक आम बात ह्वे गे।  आज भौत सा पत्रकार गलत अर सर्वथा झुटा बयान  छापदन। आज खबर नी होंदन बलकणम चुनावी   प्रत्यासी को फैदा या नुकसान बान खबरों की रचना होंदी। भौत सा पत्रकारों काम काळो  तै सुफेद बताणो ह्वे गे। कथगा इ पत्रकार कागज की गुडिया तैं शेर अर शेर तै किदलु/ केंचुआ बणाणम सिध्हस्त ह्वे गेन।   
आज असल मा चुनावी प्रक्रिया ही ना पत्रकारिता को अनाचार, दुराचार , आचार विचारो  पर भी प्रश्न चिन्ह लगि गे।
अब बिगण/ समज मा नि आणो कि जु बखरौं ग्वेर उळकाणु / उल्लू ह्वे जावो तो दुनिया को क्या ह्वालो?
 
             


Copyright @ Bhishma Kukreti  26/4/2013           
(लेख सर्वथा काल्पनिक  है )

[Bhishma Kukreti]

Kalbisht (Kal Bisht): The Folk Deity for Helping instantly

Folklore, Folk Legends, Folk Myths of Kumaon-Garhwal, Uttarkahnd-12
Religious, Spiritual and Mythological Folklore of Garhwal, Kumaon, Uttarakhand – 12 
                                         Bhishma Kukreti
In every culture and civilization, there had been folk deities and goddesses helping their communities as a place T'u-ti of China is famous for protecting specific place as bridge, home, street etc. Bu-Dai or laughing Buddha is folk deities of Chinese culture and Vietnam who provides contentment and wealth. Yahweh was national deity to help people in Iron Age of Israel. Demeter is goddess of farmer in Greece mythology.
Kalbisht is one of Uttarakhandi folk deities and goddesses famous for instant help to devotees.  It is said that people still listen the flute of Kalbisht and sound of walking buffalos of Kalbisht in meadows of Binsar and Pali Pachhaun (Kumaon) regions. It is believed that Kalbisht shows path in dense jungles.
         There are temples of Klabisht as in Gairad (Almora), Chinauni (Almora), The Klabisht is also called 'Dana Goll' or the deity as Goll for justice. Kalbisht means the create images of a brave , gentle cattle herd  owner having murli, Mochhang, Bansuri, Pakhai, Ramta, Ghungharvalon, Dantuli  Kamli, Lakhma, Birali, Khnaua, Bhagua Rumeli, Dhumeli, Gai  etc.

     There are Jagars related to Kalbisht and few lines are as

कुमाऊं और गढ़वाल की लोक गाथाएँ -12

               कलबिष्ट
[सन्दर्भ: डा प्रयाग जोशी , कुमाउनी लोक गाथाएँ- तृतीय भाग ]

कोट्यूड़ कलबिष्ट तेरो जनम को थान
रंगीलो महल छयो गोलपाटा छाजा
तेरी इजु रमौती बैणि छ जसौदा
तेरो बाबू रामसिंह बूबू जयसिंह
त्यर दूधपिन्या छुरीछ ऐड छ हत्यार
नाली छ दुनाली कल्याण कलबिष्ट
सौ भैंसी लैणी छ तेरी सौ भैंसी बाखड़ी
गै तेरी गुजरि बिश्नुली उसरि
तेरो बल्द चुनवां नागा -भागा भैंसी
ड्यौरी गों में होला तेरा बैरिया बैठियाँ
बैस भाई ड्योड़िया तेरो भीना छलिया
बैरी न रुन दिनाँ छोणछै जन्मै की थात
रतन कमली बनवारी बांसुरी
रंगधारी मुरली तेरी नौ सेर दातुली
The folklore states that Kotryud is the birth place of Kal Bisht. The father's name of Kal Bisht (Klabisht) was Jay Ram Singh and mother was Ramoti. He had big and marvelous place with great balconies. Kalbisht had large herds of caws and buffalos (Kharak). He used to take his herds to Binsar forest.
             Due to enemies, Kalbisht had to leave his birth place and settled to Tarai Bhabhar (plains of Garhwal and Kumaon). One day, in Tarai Bhabhar, Kalbisht saw a dream that his buffalo herds are grazing in Binsar green grass land. Kalua (kal Bisht) told about his dream to his mother and told that he was visiting his birth place. His mother Ramoti told him that he should never thing about visiting his birth place as there were his enemies. Klabisht refused to fillow his mother's advice and went to astrologer for auspicious day to leave for Binsar region. The astrologer showed inability to find any auspicious date in that year. However, the astrologer said that on that particular day or then sixteenth of Jeth were also auspicious days.
               On sixteenth of Jeth month, Kalbisht started his journey with his large herds. His animals were putting bells. He started his journey from plains to hills. From there he reached to Gaulaghat through Haldwani, Kathgodam.  Along with him Gaula Masan (a bad soul/spirit) also started to walk. Kalbisht defeated that Gaula bad spirit and made his slave. The Gaula Masan slave started helping Kalbisht.
       Kalbisht crossed the steep hills of Ranibag and reached to Chandrika temple. Kalbisht worshipped Chandrika devi there for his cow/buffalo herds.   Kalbisht reached to Almora. The women folks of shah of Almora were surprised to watch the cattle of Klabisht.
From Almora, Klabisht saw the grass land of Binsar; he was restless to reach green pasture of Binsar immediately. Klabisht used to help everybody.
When he reached to Binsar meadows, his enemy became active and his own brother in law relative Bheena Lakhyodi  (Himmat Singh ) killed him by beating a rod on his head deceptively. Kalbisht died immediately. Kalbisht was killed deceptively by his own people. However, people did not forget his helping nature of Kalbisht and people provided him deity ranks after his death. People worship Klabisht and dance for his soul in Ghadela. 
Copyright (Interpretation) @ Bhishma Kukreti, 26/4/2013
Folklore, Folk Legends, Folk Myths of Kumaon-Garhwal, Uttarakhand to be continued...13
Religious, Spiritual and Mythological Folklore of Garhwal, Kumaon, Uttarakhand to be continued...13   

Curtsey and references:
Dr. Krishna Nand Joshi, Kumaon ka Lok Sahitya (Folklore texts of Kumaon)
Dr Trilochan Pandey, Kumaoni Bhasha aur Uska Sahity(Folklore literature of Kumaon )
Dr Siva Nand Nautiyal, Garhwal ke Lok Nrityageet  (Folk Songs and dances of Garhwal )
Dr Govind Chatak, Garhwali Lokgathayen (Folklore of Garhwali)
Dr. Govind Chatak, Kumaoni Lokgathayen (Folklore of Kumaoni)
Dr Urbi Datt Upadhyaya, Kumaon ki Lokgathaon ka Sahityik Adhyayan (Literary review of Folklore of Kumaon)
Dr. Prayag Joshi, Kumaon Garhwal ki Lokgathaon ka Vivechnatmak Adhyayan (Critical Review of Folklore of Kumaon and Garhwal)
Dr Dinesh Chandra Baluni, Uttarakhand ki Lokgathayen (Folklore of Uttarakhand)
Dr Jagdish (Jaggu) Naudiyal, Uttarakhand ki Sanskritik Dharohar, (Partially Folklore of Ravain) 
Abodh Bandhu Bahuguna, Dhunyal (Folklore and Folk Songs of Garhwal)
Shambhu Prasad Bahuguna, Virat Hriday
Kusum Budhwar, 2010, Where Gods Dwell: Central Himalayan Folktales and Legends 
Kumaon, Kala, Shilp,aur Sanskriti         www.himvan.com/webpages/dana.htm
Notes on folk deity of Uttarakhand famous for  helping instantly; folk deity of Kumaon helping instantly; folk deity of Garhwal famous for  helping instantly; folk deity of Almora famous for  helping instantly; deity of Nainital helping instantly; folk deity of Udham Singh Nagar famous for  helping instantly; folk deity of Pithauragarh helping instantly; folk deity of Champawat  famous for  helping instantly; folk deity of Bageshwar  famous for  helping instantly  to be continued...

[Bhishma Kukreti]

Historical Features of Garhwal, Kumaon (Uttarakhand) in Krishna Era of Mahabharata, Ramayana and Purans -5
History of Kumaon, Garhwal (Uttarakhand) - Part 21   
Historical Aspects of Ancient communities of Kumaon-Garhwal (Uttarakhand), Himalayas-18                     
Historical Aspects of Garhwal & Kumaon in Epics-Mahabharata, Ramayana and Purans -5    

                                          Bhishma Kukreti

                                 Uttarakhand in   Krishna Era or in Mahabharata era

Extension by Pandavas (Mahabharata) in Uttarakhand:  For amicability among Kauravas and Pandavas. Pandavas were given Indraprast region and Hastinapur kingdom was retained for Duryodhan . Pandvas expanded their kingdom. Bhim, Arjun, Nakul and Sahdev were given responsibilities to win over East, North, south and west respectively. Ghatotkuchh the son of giantess Hidamba and Bhim was given responsibility of expansion in Sri Lanka.
Arjun won the territories of Kulind, Kalkoot (Kalsi), and Tarai Bhabhar (plains of Garhwal, Kumaon).
पूर्व कुलिंदविषये वशे महीपतीन
धनंजयो महाबाहुर्नातितीव्रण कर्मण
आनर्तान कालकूटनश्च कुलिन्दाश्च विजित्य स: 
(Mahabharata, Sabhaparv, 26/3-5)
Arjun got gems gifts from Khash, Jhas, Nadyot, Praghas, Deerghvenik, Pashup, Kulind Tangan, Parantngan communities of Uttrakhand.
मेरु -मदरयोर्मध्ये शैलोदाम नदीम I
ये ते कीचकबेणुनां  छायाम रम्यामुपासते  II
खशांझषांश्च नद्योतान प्रघसान दीर्घवेणिकान
पशुपांश्च कुलिंदाश्च तंगाण़ान परतङ्गाणान
रत्ना न्यादय सर्वेभ्यो माल्यततो ययौ    (Mahabharata, Sabhaparva, 28/6 and other shlokas)
              Gifts from Uttarakhandi Regional kings to Yudhistar
    After winning many regions, King Yudhisthara (Pandavas eldest brother) became Chakravarti King and he organized a huge celebration party (Mahan yagya). Hundred of kings attended the huge celebration party of Pandavas in Idraprasth. All kings gifted precious materials to Yudhisthar.
       Sumukh the Kulind king of a region of Uttarakhand snet many precious gifts to Yudhishthar (mahabharat, Sabhaparva, 28/6).
The regional kings of Uttarakhand as Keechak venu, Khasha, Jyoha (jauhari), ekasan, Deerghvenik (long hair) gifted precious materials as gold dust to Yudhishthar (Mahabharata, sabhaparv, 52/5-7).
The Uttarakhandi community kings offered gifts as various colored Chanvar, Himalayan Honey, various types of Himalayan gems for durable garlands, Ganga water, and various medicinal herbs.
The Brahmins from Garhwal, Uttarakhand as Dhyaumya , his bother Deval and Agystya Muni were also in Mah yagya of Yudhistar (mahabharat, Sabhaparva  51/7). 


Historical Features of Garhwal & Kumaon in Epics-Mahabharata and Ramayana and Purans to be continued...6
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 -22
Ancient communities of Kumaon-Garhwal (Uttarakhand), Himalayas- to be continued...19

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 Historical Aspects of Garhwal & Kumaon in Epics-Mahabharata, Ramayana and Purans; Historical Aspects of Kali Kumaon in Epics-Mahabharata, Ramayana and Purans; Historical Aspects of Dhyanirau in Epics-Mahabharata, Ramayana and Purans; Historical Aspects of Chaubhainsi Kumaon in Epics-Mahabharata, Ramayana and Purans; Historical Aspects of Sor Kumaon in Epics-Mahabharata, Ramayana and Purans; Historical Aspects of Seera/Sira Kumaon in Epics-Mahabharata, Ramayana and Purans; ; Historical Aspects of Askot Kumaon in Epics-Mahabharata, Ramayana and Purans; ; Historical Aspects of Faldakot Kumaon in Epics-Mahabharata, Ramayana and Purans; ; Historical Aspects of Dhaniyakot  Kumaon in Epics-Mahabharata, Ramayana and Purans; ; Historical Aspects of Chhakhata Kumaon in Epics-Mahabharata, Ramayana and Purans; ; Historical Aspects of Bhawali Kumaon in Epics-Mahabharata, Ramayana and Purans; ; Historical Aspects of Bhimtal Kumaon in Epics-Mahabharata, Ramayana and Purans; ; Historical Aspects of Kotoli Kumaon in Epics-Mahabharata, Ramayana and Purans; Historical Aspects of Mahrudi  Kumaon in Epics-Mahabharata, Ramayana and Purans; Historical Aspects of Tarai Bhabhar, Kota Bhabhar , Kota   Kumaon in Epics-Mahabharata, Ramayana and Purans; Historical Aspects of Tarai Bhabhar, Kalsi Garhwal  in Epics-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
                             कास मेरि बि  चीट फंड कम्पनी होंदि ! 
                                 चबोड़्या - चखन्यौर्या: भीष्म कुकरेती
(s = आधी अ )
मीन देसी दारु क पवा मेज मा धार अर सूखा चणा लाणों बान  घरवळि तै बोलि
घरवळिन कुणेक बोलि," बीस साल से तुमकुण बुल्द बुल्द थकि ग्यों कि मुंबई छ्वाड़ो अर कोलकता बसि  जौंदा! उख तुम रोज  विदेशी  ड्रिंक  पींदा अर चखणा मा रोज बनि बनिक  चिकन मटन खांदा। पण तुम छंवां कि आमची मुंबई का फेर मा पड्या।"
मीन बोलि," कनों जब मीन इख इन्डियन कॉमर्सियल कैपिटल मा कुछ नि कार तो उख क्या कौरि लींदो?"
घरवळि- तुम बि ना ! पता नि म्यार हूंद बि तुम पर बणिया बुद्धि नि ऐ
मीन बोल -अरे पण कोलकत्ता  जैक क्या ह्वे जांद?
घरवळि- इन ब्वालो क्या क्या नि होंद?
मि - जन कि?
घरवळि- जन कि तुम एक चीट फंड कम्पनी खुल्दा
मि -चीट फंड ना चिट फंड होंद .
घरवळि-ओहो चिट फंड तो सरकारी खसरा -बसरा (रिकौर्ड ) मा दिखाणो होंद 
मि -अर असला मा
घरवळि-असल मा या कम्पनी चीट  फंड कम्पनी होन्दि जो लोगुं तैं धोखा देकि छ्वट़ा छ्वटा निवेशकों बिटेन खरबों रुप्या कट्ठा करदा अर तुम मजा करदा।
मि -छ्वटा छ्वटा निवेशकों न किलै मेरि कंपनीम इन्वेस्ट करदा?
घरवळि-इखमा क्या च  चिट  फंड को मतबल च चीट को फंडा , झूठ को फंदा , कल्पना को फांस। निवेशकों तैं सौ टका ब्याज को झांसा दयावो अर अपण ड्यार दबलों पुटुक रुप्या भारो
मि -ह्यां पण निवेशकों पास बंगाल म बि त ब्यूंत /तकनीक चयेंद कि ना
घरवळि-तुम बि ना! पढाइ लिखाइ जाट अर सोळ दुने आट वाळ छंवां 
मि -अरे करोड़ो निवेशकों तलक पौंछण क्वी सरल बात च?
घरवळि-उखमा क्या च। चिट फंड या चीट फंड का एजेंट होंदन जौं तैं लीडर बुल्दन वूं तैं चालीस टका दलाली द्यायो तो वो गरीब गुरबों तैं झूठा सपना , झुटा आश्वासन देकी अफिक झटकदन  छ्वटा छ्वटा निवेशकों से पैसा   
मि -ह्यां पण लीडर !
घरवळि-लीडरों तैं बड़ी बड़ी आलीशान पार्टी द्यावो। खूब झसका फसका कारो। पार्टी मा   त्रिंण मूल कौंग्रेस या कै बि पार्टी का नुमायंदों जन कि कुणाल घोस तैं संरक्षक बणावो अर लीडरों तैं उत्प्रेरित कारो , दलालों तैं धन से , मौज से उत्साहित कारो अर निवेशकों की जेब पर हमला कारो   
मि -यां से सब ह्वे जालो
घरवळि-नै नै . जन कि बंगालम कम्युनिस्ट शासन छौ त तुम कम्युनिस्ट पत्रिकाओं  जन की जन शक्ति मा खूब विज्ञापन दीन्द जावो।
मि -औ तबि त मि बुल्दो कि .. केंद्र मा भाजापा या कौंग्रेस को राज छयो अर कम्युनिस्ट सद्यनि फौरेन इन्वेस्टमेंट आदि की बात लोक सभा मा  उठांदा छा पण यूँ आम आदम्युं हितैस्युंन चिट फंड को चीटींग का बारा मा कबि बि जिब्वड़ नि ख्वाल
घरवळि-हाँ चिट फंड का नुक्सा मा क्या कम्युनिस्ट क्या कौंग्रेस अर क्या समाजवादी पार्टी
मि -यु समाजवादी पार्टी क बात इक्हम कखन आई
घरवळि-क्यों सहारा ग्रुप को चीट फंड बिसरी ग्येवां क्या अर इन बुले जांद कि  सहारा ग्रुप को बिजनेस बढ़ोतरी मा समाज वादी पार्टी को बडो लम्बो हाथ च 
मि -ये मेरी ब्वे!
घरवळि-फिर मजा से तुम छ्वटा छ्वटा निवेशकों से रुपया घटकैक तुमम खरबों रूप्या ह्वे जांदो     
मि -ह्यां मि इथगा रूप्या क्या करदो?
घरवळि-फिर सहारा चिट फंड वाळु तरां कई होटल , कई टी वी चैनेल , कई इयर लाइन्स खरीददा, या लोनावाला को लिवासा सरीखा टाउनशिप बणान्दा   अर मौज करदा 
मि -अरे इथगा आसान थुका च चिट फंड कम्पनी चलाण। चिट फंड रेगुलेट करणों बान सन इकासी को इन्डियन पैनेल कोड च।
घरवळि-हां त क्या ह्वाइ! अरे भारत सरकार का कै बि  मंत्रीक घरवळि जन कि  चिदम्बर जीक जनानी नलनी चिदम्बरम तै अपण लीगल ऐडवाजर अप्वाइंट करी लींदा। या फिर अम्र सिंह सरीखा राजनीतिग्य, हालंकि भौत सा बिगड्या खोपडिक ये तैं  महान राजनैतिक बिचौलिया बुल्दन पण अम्र सिंह सरीखा नेता की छत्र छाया 
मि -अरे नलिनी चिदम्बरम त मद्रासम रौन्दि अर चिट  फंड को बिजिनेस होलु कोलकत्ता मा?
घरवळि- ओहो केन्द्रीय मंत्रीक संबंधी तै कम्पनीक ऐड वाइजर बणाण से क्वी बि उल्टो , गैरकानूनी काम करणम जादा अड़चन नि होंदि     
मि -यां पण हरेक राज्य सरकार को चिट फंड को नियम होंदन 
घरवळि-इखमा मा क्या च! राज्य का ऐम पी , ऐम एल ए आद्युं तै पार्टी देकि , ऐथर पैथर लीगल फैदा या पार्टी समाचार पत्र तैं विज्ञापन देकि देकि केन्द्रीय अर राज्य स्तर का  नेताओं तै पटैक राखो
मि -ये मेरी ब्वे !
घरवळि-फिर सुब्रतो राय जन बडो देश भक्त बणो
मि -देश भक्त?
घरवळि-हाँ स्यु सुब्रतो राय को हाल देखि ल्यावो। सर्वोच न्यायालय तो सहारा ग्रुप पर चिट फंड का नाम पर चीट को  भगार लगाणों च पण सहारा सरा दुनिया तै मिलावट रोकणो विज्ञापन दीणु च। चिट फंड की दुनिया मा  यां से बड़ी वक्रोक्ति क्या ह्वे सकदी। 
मि -ह्यां पण दुनिया मा कै बि फाइनेंसियल ट्रांजिक्सन  मा सौ डेढ़ सौ टका मुनाफ़ा नि होंद
घरवळि-तो
मि - अरे जब निवेशकों तैं चालीस पचास टका ब्याज अर लीडरों तैं बि चालीस पचास टका  दलाली दिए जालि तो कम्पनी कनकै चलली?
घरवळि-ओहो तुम बि ना ! कौन से निवेशको तै ऊंक पैसा वापस बौड़ाण?
मि -तो
घरवळि-बस निवेशकों तैं निरंतर धोका दीण ही तो जादातर इन चिट फंड कम्पन्युं काम च 
मि -अर जु न्यायालयक पकड़ मा ऐ जावो तो ?
घरवळि-तो क्या ए राजा,  सुरेश कलमाड़ी या डीमके की  कलमुडी तरां द्वी चार मैना जेल मा चहल कदमी कौरिक आइ  जावो। एक दै केस कोर्ट मा ग्याइ ना फिर तो   हजारों साल तलक केस कोर्ट माँ ही रालो।
मि -ना मि देसि दारु अर सूखा चणा   से इ काम चलै ल्योलु। लाखों करोड़ो  लोगु कामना से खिलवाड़ से बढिया देसी दारु अर सूखा चणा इ ठीक च


Copyright @ Bhishma Kukreti  27/4/2013         
(लेख में नाम व घटनायें सर्वथा काल्पनिक  हैं  )

[Bhishma Kukreti]

Aidi Devta: Folk Deity of Kumaon and Garhwal for Prosperity
              गढ़वाल , कुमाऊं के लोक देवता ऐड़ी  गाथा
Folklore, Folk Legends, Folk Myths of Kumaon-Garhwal, Uttarkahnd-13
Religious, Spiritual and Mythological Folklore of Garhwal, Kumaon, Uttarakhand – 13 
                                         Bhishma Kukreti
There are a couple of sayings about Aidi a folk deity of Kumaon and Garhwal.  By taking interview with Kumaoni women, Anjali Kapila (2004) states that Kumaoni women do not take milk at the time of menstruation because the deity Aidi would be angry. Aidi devta is god for protecting animals. According to gloriousindia.com, there is temple in Dhura Saungroli (Almora), there is an old temple of Aidi deity.
According to bedupako.wetpaint.com, Aidi is elite dressed deity of justice and is incarnation of Arjun. 
According to gairsain-uttarakhand .blogspot.in , Aidi is Masan (people of Lord Shiva with the spiritual power).
As per Dinesh Chandra Baluni, when there is no 'dosh '(curse) of Aidi deity the family becomes prosperous. There are description of army and Aidi riding on Dog vehicle in Aidi Jagar. The hands and feet of Aidi are supposed to be on back side and there are arrow and bow with Aidi.  His dogs are with bells. A couple of stanzas of Aidi Jagar are as 
कुमाऊं और गढ़वाल की लोक गाथाएँ -13

            ऐड़ी देव गाथा जागर
(सन्दर्भ: डा गोविन्द चातक   कुमाउंनी लोक गाथाएँ पृष्ठ )

ऐड़ी तेरी उत्पति कॉ होली ?
न तल्ली धरती , न मल्ली आकाश।
न पवन न पानी , न पशु न पखान
xx    xx
राजा दशरथ कूना भया की
जै दिन मेरो एकलो जान छियो
तै दिन मै डाणाको शिकार करन छियो
मरयाँ मिरगन  मै ल्युंन छियों
ताज़ी  शिकार खाना छिंयों
xx   xx
तब सोल सौ का ऐड़ी भूत बणी
इंद्र की सभा मा जाना छन
तब इंद्र राजा कादार  में दोष लगायो
राजा इंद्र की गद्दी जो हलकण पैठी
तब बेद  को  बर्मा कुनूं भयो कि -
सुनो हे राजा इनर,
राजा दशरथ का बीस जोड़ा मारका
ऐड़ी भॊत बणी गया को तै दोष होलु
तब ऐड़ी की पूजा रचालै 
Once, the king of Ayodhya, Dashrat was participating in a battle in support of Deities. His chariot became axis   and his queen Kaikayi put her finger in the hole to make axis. Dashrath won the battle. Dashrath asked kaikayi to get var. Kaikayi told she would ask when time was proper. 
Dashrath had gone for hunting. In evening he heard the sound of elephants taking water. Dashrath threw arrows on towards elephants the basis of sound. After some time Dashrath came to pond and found that his nephew Shravan was filling the vessel and was killed by his arrows. Dying Shravan said,"O hunter! My parents were thirsty and please offer them water." Shravan died. King dashrath went to his parents with water. They did not take water but died. There was curse on Dashrath for killing his nephew.  Dashrath melted his arrow and threw them into Ganges. However, one arrow was not melted. I fish gulped that arrow. The fisherman offered that fish to king Dashrath.  King Dashrath was cutting the fish. The arrow inside fish wounded Dashrath.
The wound of Dashrath did not heal and he was just to die. Dashrath wanted to crown Rama as king of Ayodhya.
Dashrath saw that his two pairs of hunting dogs were thirsty and hungry as nobody paid attention. Dashrath showed his annoyance to his sons.  Listening sharp words of his father, Rama and Lakshman went to jungle for hunting. They took pairs of dog with them.
Kaikayi reminded Dashrath that he was supposed to follow her two demands. Kaikayi demanded fourteen years forest life for Rama and crown for her son Bharat.
There in forest, dogs (those were gone with Rama and Lakshman) were roaming fast here and there in search of water as they all were very thirsty. There was fluid flowing from the root of sandal tree. Poisonous Snakes were surrounding sandal trunk and their poison was flowing from the sandal tree as water. The dog pair took that poisonous fluid understanding it water. Both the dogs died instantly.
Rama and Lakshmana came there and saw the dead dogs.  Rama blessed them to go to Indralok  in the form of Aidi so that they can enjoy in Idralok. Both the dogs reached to Indralok. However dogs had to curse there. Due to curse of dogs deities became lame. Guru Vrihaspati told to deities that there were no enjoyable materials for those dogs in the heaven (Idralok). The enjoyable food for Aidi was available only on the earth. Therefore, Indra sent them on the earth. Aidi likes living in dense and hill forests and established their livelihood there.
Copyright (Interpretation) @ Bhishma Kukreti, 27/4/2013
Folklore, Folk Legends, Folk Myths of Kumaon-Garhwal, Uttarakhand to be continued...14
Religious, Spiritual and Mythological Folklore of Garhwal, Kumaon, Uttarakhand to be continued...14   

Curtsey and references:
Dr. Krishna Nand Joshi, Kumaon ka Lok Sahitya (Folklore texts of Kumaon)
Dr Trilochan Pandey, Kumaoni Bhasha aur Uska Sahity(Folklore literature of Kumaon )
Dr Siva Nand Nautiyal, Garhwal ke Lok Nrityageet  (Folk Songs and dances of Garhwal )
Dr Govind Chatak, Garhwali Lokgathayen (Folklore of Garhwali)
Dr. Govind Chatak, Kumaoni Lokgathayen (Folklore of Kumaoni)
Dr Urbi Datt Upadhyaya, Kumaon ki Lokgathaon ka Sahityik Adhyayan (Literary review of Folklore of Kumaon)
Dr. Prayag Joshi, Kumaon Garhwal ki Lokgathaon ka Vivechnatmak Adhyayan (Critical Review of Folklore of Kumaon and Garhwal)
Dr Dinesh Chandra Baluni, Uttarakhand ki Lokgathayen (Folklore of Uttarakhand)
Dr Jagdish (Jaggu) Naudiyal, Uttarakhand ki Sanskritik Dharohar, (Partially Folklore of Ravain) 
Abodh Bandhu Bahuguna, Dhunyal (Folklore and Folk Songs of Garhwal)
Shambhu Prasad Bahuguna, Virat Hriday
Kusum Budhwar, 2010, Where Gods Dwell: Central Himalayan Folktales and Legends 
Kumaon: Kala, Shilp,aur Sanskriti         www.himvan.com/webpages/dana.htm
Anjali Kapila (2004), Traditional health Practices of Kumaoni women


गढ़वाल , कुमाऊं के लोक देवता ऐड़ी जागर ,कुमाऊं के लोक देवता ऐड़ी जागर , पिथौरा गढ़ कुमाऊं के लोक देवता ऐड़ी जागर  , द्वारिहाट कुमाऊं के लोक देवता ऐड़ी जागर , बागेश्वर कुमाऊं के लोक देवता ऐड़ी जागर
, अल्मोड़ा कुमाऊं के लोक देवता ऐड़ी ,नैनीताल कुमाऊं के लोक देवता ऐड़ी जागर , उधम सिंह नगर कुमाऊं के लोक देवता ऐड़ी जागर , व्यानधुरा  कुमाऊं के लोक देवता ऐड़ी जागर ,टनकपुर कुमाऊं के लोक देवता ऐड़ी जागर
,चम्पावत -ललुवापानी कुमाऊं के लोक देवता ऐड़ी जागर  श्रृंखला जारी ...

[Bhishma Kukreti]

Historical phases of Garhwal, Kumaon (Uttarakhand) in Krishna Period of Mahabharata, Ramayana and Purans -6
History of Kumaon, Garhwal (Uttarakhand) - Part 21   
Historical Aspects of Ancient communities of Kumaon-Garhwal (Uttarakhand), Himalayas-19                     
Historical Phases of Garhwal & Kumaon in Epics-Mahabharata, Ramayana and Purans-6    

                                          Bhishma Kukreti
           Dyutkreeda of gambling among Kauravas and Pandavas and Uttarakhand
           There is description in Mahabharata that Duryodhan the king of Hastinapur invited his cousin brother Yudhishthir for gambling. In gambling with cousin Duryodhan, the king of Indraprasth Yudhishthir lost his kingdom, brothers and wife Draupadi. Due to conditions of gambling law, Pandavas had to live into forests for thirteen years and one year Agyat vas.
          In those years, Arjun went to Uttarakhand and he collected divine weapons from deities from heaven. Arjun got divine weapons the Himalayan regions at the Ganges bank (Mahabharata, Vanparva, 40/41).
                   Pandavas as Pilgrim Travel in Uttarakhand   
Pandavas, Draupadi along with Garhwali family priest and Lomas sage travelled to Uttarakhand as pilgrims and visited Usheerbeej, Mainak, Kalshail near Ganges bank (Mahabharata, Vanparva, 139/1). The Kulind king Subahu welcomed Pandavas (Vanparva, 140/25).  Pandvas travelled Badrikashram along the bank of Alaknanda River.
In Himalayan region of Uttarakhand (today's Chamoli Garhwal) Pandavas met giants and Bhīma killed them. In Uttarkahnd Pandavas also visited Nar Naryan hills, Kailash, too. There is description in Mahbharata met Darad and Tushar communities of Kulind kingdom (Mahabharata, Vanparva 17715).
Duryodhan came there in Himalayan region to insult Pandavas but was defeated by Himalayan Gandharvas and Gandharvas caught Duryodhan and jailed. Yudhisthir fought Gandharvas to free Duryodhan. Duryodhan felt insulted and wanted to kill himself. To sooth Duryodhan, Karna won the territories of Himwant and Nepal of central Himalayan region (Mahabharata, Vanparva, 254/5-6).
                    Great battle of Kurukshetra and Role of Uttarakhandis
Mahabharata is more famous among general public because of Kurukshetra battle (Mahabharata means great battle).
The Kulind king Subahu and his three sons participated in Kurukshetra battle the Mahabharata and Subahu supported Pandvas (Mahabharata, Karna parva, 85/4-19). Pashanyudhi (those use stones as weapon) Mlechh supported Kauravas and fought for Duryodhan (Mahabharata, Dronparva, 121/13-43).
  Nagkanya Ulipi was one of wives of Arjun and belonged to Gangadwar (Hardwar, Uttarakhand) and they had son Irwan. Irwan fought the battle with brevity (Mahabharata, Bhishma parva).
Ghatotkachh was the son of Bhīma and Hidmba the mother of Ghatotkachh was a giantess of Garhwal, Uttarakhand. Ghatotkachh fought with great valor in great Kurukshetra battle (Mahabharata Dronaparva).
When Pandavas won the war they decided to celebrate it by Ashwmedh Yagya. Arjun got resources from Uttarakhand (Mahabharat, Ashwmedhikparva 63-65)
  Gandhari, Kunti , Dhritirashtra and many went to Gangadwar (Hardwar, Uttarakhand) for paying /libation to dead ones (Mahabharata, Ashramvasik parva 29/32) . Kunti, Dhritrashtra ,Gandhari with Sanjay died by fire in Uttarakhand (Mahabharata, Ashramvasik parva 37).
Pandavas went to Himalayan shrine of Uttarakhand and Yudhishthir entered heaven bodily.

                                     Krishna and Uttarakhand
  There is description of lord Krishna visiting Uttarakhand to meet Pandvas in Mahabharata (Vanparva, Dronparva ).
Krishna also visited Kalsi with Pandavas (Mahabharata, Sabhaparava)
Krishna also travelled Uttarakhand for getting blessing to get sons (Mahabharata, Anushasanparva).
The two mountains on Nar, Narayan back side of Badrinath are called incarnation of Arjun and Krishna respectively. (Mahabharata, vanparva).
 
Copyright@ Bhishma Kukreti 27/4/2013
****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 -23
Ancient communities of Kumaon-Garhwal (Uttarakhand), Himalayas- to be continued...20

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 History of Uttarakhand, History of Garhwal, Notes on History of Kumaon,  History of Pauri Garhwal,  History of Chamoli Garhwal,  History of Rudraprayag,  History of Tihri Garhwal,  History of Uttarkashi,  History of Dehradun,  History of Haridwar/Hardwar,  History of Udham Singh Nagar,  History of Nainital,  History of Almora,  History of Champawat,  History of Bageshwar,  History of Pithauragarh to be continued....

[Bhishma Kukreti]

गढ़वाली हास्य -व्यंग्य
सौज सौज मा मजाक मसखरी
हौंस,चबोड़,चखन्यौ 
सौज सौज मा गंभीर छ्वीं
                                    रूड़ी (गरमी ) ऐ ग्यायि कि ना?

                                         चबोड़्या - चखन्यौर्या: भीष्म कुकरेती
(s = आधी अ )
             पैलाकि सि बात नि रै गे कि हम तैं अफिक पता चलि जावो बल गरमी ऐ ग्ये। पैल हमर सरैल संवेदनशील छौ अर सरैल अफिक चितांदो छौ बल भैर वातवरण कथगा ठंडु  च , कथगा गरम च। तब हमर सरैल अग्वाडि इतला बि दींदो छौ बल रुड़ी कनि रालि अर कथगा गरमी रालि।
               अब त नेताओं , अधिकार्युं का कुकर्मों, आश्वासनों, बेशर्मी, खुलेआम झूट, घूसखोरी , स्वार्थ देखिक हमर चमड़ी  इथगा बकळि  ह्वे गे कि ठंड -गरम त जाणि द्यावो हम तैं पता इ नि चलद बल हम तैं किरम्वळ तड़काणा छन। वो तो क्वी  इनसेक्टिसाइड बिचण वाळ बथांदो बल हम तै किरम्वळ तड़काणा छन।
                        कुछ दिन हम टी वी न्यूज चेनलों पर भरवस करदा छया अर जब चैनेल  बुलदा छा तो  हम तै पता चलदो छौ कि ठंडी ऐ गे कि गरमी पण अब त गर्मी अर जड्डू समाचार बि स्वार्थपूरक ह्वे गेन। परसि    चैनेल यूपी टेन  मा सुबर बिटेन स्याम दें तलक समाचार आणा रैन कि  उत्तर प्रदेश मा गर्मी से बुरा   हाल छन, समाचार छौ कि उत्तर प्रदेश गर्मी से झुलस रहा है । चैनेल यूपी टेन की न्यूज छे कि गरमी से लोगुं इ ना कुता, बिरळु, गोरुं , चखुलों खलडा बि  उतरण मिसे गे। चैनेल समाचार दिखाणो छौ बल उत्तर प्रदेश मा गर्मी से त्राहिमाम त्राहिमाम मच्यु च. अर उत्तर प्रदेश की जलवायु समाचार देखिक हमन अपण पंखा स्पीड बढाई दे। ब्याळि, सुबेर बिटेन आज सुबेर तलक चैनेल यूपी टेन समाचार दिखाणु छौ कि उत्तर प्रदेश मा मौसम खुशनुमा च अर सरकार विरोधी लोगुंन अफवा फ़ैलाइ कि उत्तर प्रदेश मा गर्मी को प्रकोप फैल्युं च।   फिर सरा दिन  चैनेल यूपी टेन मा समाचारों से जादा उत्तर प्रदेश जनसम्पर्क विभाग को विज्ञापन दिखाये जाणा छा कि कन अखिलेश यादव का आणो बाद गरीब सुखी छन अर कन प्रदेश मा लॉ ऐंड ऑर्डर की स्थिति बेहतर ह्वे गे। चैनेल यूपी टेनमा सरा दिन भर सौ दें उत्तर प्रदेश में अपराध  कम  हुए का विज्ञापन दिखाए गेन अर उथगा इ दें समाचार बि दिखाये गेन कि उत्तर प्रदेश मा मौसम खुशनुमा च। अब जब टीवी चैनलों मा जलवायु , मौसम को  समाचार बि विज्ञापन प्रेरित अर प्रदेश को तापमान बि प्रायोजित हूण बिसे जावन तो  हम लोगुंक  टी वी चैनलों पर विश्वास कम हूण लाजमी च। जख तलक सीएनएन या बीबीसी को सवाल च यी बि इंडिया को मौसम की जानकारी ये हि हिसाब से दीन्दन कि जां अमेरिका अर यूरोप का माल बिको। दिखण मा त सीएनएन या बीबीसी  निष्पक्ष समाचार दाता  लगदन पण यूं से बड़ो स्वार्थी चैनेल अबि धरती मा नि आयि सो गरमी ऐ गे कि ना/ की सुचना  बान हम लोग सीएनएन या बीबीसी पर निर्भर नि छंवां।
                      फिर मौसम की जानकारी पैल रिश्तेदार चिट्ठी से दींदा छा कि इख पहाड़ो म ठंड इ च अर आवो इख घुमणो ऐ जावो। अब त पहाड़ो माँ रिश्तेदार झूठ बुलण बिसे गेन अर हर समय बथान्दन बल इख बि टेम्प्रेचर पैंतालिस का करीब च। अब पहाड़ी रिश्तेदारों तैं डौर रौंदी कि मि कखि गर्म्युं मा ऊंक इख नि ऐ जौं।
                  मि जब छ्वटु छौ त मेरि ददिन टक  लगैक मि तै सिखै छौ कि जब चखुल ढंढि मा नयावन तो समझो कि चिट्टों घाम चमकण वाळ च अर जु चखुल माटो मा नयावन तो शर्तिया बरखा होलि। पण अब इख मुंबई मा कखि  जगा इ नि बचिं कि चखुल माटो मा नयावन, सब जगा त  सीमेंट की जमीन जि ह्वे गे। अर उन ढंढि बि मुंबई मा नींन कि चखुल ढंढियुं मा छळबळ ह्वेक नयावन। तो चखुलों द्वारा मौसम की जानकारी का द्वार बंद ह्वे गेनि।
         अब रै गे कवाओं से मौसम की जानकारी की बात तो बिचारा कवा  बि मुंबई का कंक्रीट जंगलों से मतिभ्रमित हुयां छन। पैल कवा गर्मी आंद हि अपण घोल -घोसला बणाणो तयारी मा लगि जांदा छा अर बरखा हूण से ठीक द्वी चार दिन पैलि  अंडा दींद छा या अंडा दिणों तयारी करदा छा पण अब  कंक्रीटो मकान हूण से स्थानीय जलवायु मा परिवर्तन ह्वे गे अर कवावों तैं पता इ नि चलदो कि कब घोल घोसला बणाण अर कब अंडा दीणन अर कब अंडा सिकणन।
सरकारी सूचना विभाग पर तो पैलि बिटेन क्वी विश्वास कतै नि करदो। अमूनन जब मौसम विभाग सूचना दीन्दो कि आज बरखा होलि तो वैदिन घाम चटकदो अर जैदिन घाम को आश्वासन होंदु वैदिन तड़क्वणि पोड़दन।
अब मेरि बिंगणम/समजम नि आणो च कि रुड़ी ऐ ग्यायि कि ना?                     


Copyright @ Bhishma Kukreti  28/4/2013         
(लेख में नाम व घटनायें सर्वथा काल्पनिक  हैं  )

[Bhishma Kukreti]

Kalsin (Kalchhin) Devta: The Kumaoni Garhwali Folk Deity for Protecting Farming and Cattles
गढ़वाल , कुमाऊं के लोक देवता कालसिण (कालछिन)  गाथा (जागर  )
Folklore, Folk Legends, Folk Myths of Kumaon-Garhwal, Uttarkahnd-14
Religious, Spiritual and Mythological Folklore of Garhwal, Kumaon, Uttarakhand – 14 
                                         Bhishma Kukreti
The Kalsin (Kalchhin) Devta Jagar is very much common in Munsyari, Madkot, Bauna, Tiksain regions of district Pithoragarh of Kumaon. Kalsin (Kalchhin) deity is famous for protection of cattle, agriculture of devotees and bringing prosperity for devotees.  Kalsin (Kalchhin) is brother of Goril/Gwill/Gwall.  The Jagar starts from the prayer of Sarswati, descriptions of pilgrim places and court. The initial lines of Kalsin Jagar are as

कुमाऊं और गढ़वाल की लोक गाथाएँ -14 

कालसिण (कालछिन) देवता जागर
(सन्दर्भ:डा कृष्णा नन्द जोशी , रुपहले शिखरों के सुनहरे स्वर )

जाग जाग दिवड़ी माता जागनी पूरी रात
सुण सुन कालछिन तुमरो भारत
यसो जाती भारत तुमारो साँचो छ कि झूठा
यो जाण यों सुण स्वामी माफ़ करी दिया
भूल बिसर को माफ़ करी दिया
कहो रघुनाथ स्वामी रास्ता दे बुझाई
को माता सरस्वती सत्य बात बोल
हरी चोरी दुवा चोरी सभा बैठी रैछ
धुनी का दीवान बैठा करड़ा बजीर
छोटा छरीदार बैठा होका भरीदार बैठा
बावन की की सभा बैठी नौहारी कचहरी
बडो दियो कालछिन तै बखत बुलाल
साल साल इजू माया तुरंत ज्युनार
आव आव सवार छोरी हमरनियिरा जाओ
तैलबार कालिका माता रसोई न्हगैछ
लसकनी  खीर होली समना तो घिया
xx


(पिथौरागढ़ में प्रचलित कालसिण (कालछिन) देवता जागर; मुनस्यारी पिथौरागढ़ में प्रचलित कालसिण (कालछिन) देवता जागर; मदकोट पिथौरागढ़ में प्रचलित कालसिण (कालछिन) देवता जागर; टिकसैण  पिथौरागढ़ में प्रचलित कालसिण (कालछिन) देवता जागर);
       The court is on. The prime minister, ministers, judge and other elites are present in the court. The son of mother Kalika, the brother of Goril Kalsin (Kalchhin) is ready for going to court after dressing. In court, a couple of elites made strategies to insult Kalsin (Kalchhin).  Binbhatt said that Kalsin (Kalchhin) is unmarried and was not suitable for honor. Kalsin (Kalchhin) could not bear the insult and d returned from court. Kalsin (Kalchhin) took renouncement (sanyas).  Kalsin (Kalchhin) made Jogiya kundal (The ear ring of renounced person), Jholi (bag), Chimta, and saffron dresses.
            After worshipping his mother Kalika, Kalsin (Kalchhin) travelled in all directions. Kalsin (Kalchhin) did not get mental peace anywhere. He left earth and travelled into sky, sun, air, cloud. Kalsin (Kalchhin) cursed the deceptive ministers of court and they became stones. Kalsin (Kalchhin) reached to Satyalok. Deities welcomed and honored to Kalsin (Kalchhin).
                There in Devsthal, the five ministers were become stones. The people asked to astrologers for reasons of five ministers becoming stones. The astrologer told that it is because of the curse of Kalsin (Kalchhin). The astrologer advised to call Kalsin (Kalchhin) in Devsthal and beg the pardon from   Kalsin (Kalchhin) for converting stones into ministers.
                Binbhatt was sent to search Kalsin (Kalchhin). Binbhatt travelled everywhere. Binbhatt reached to Rasatal and found Kalsin (Kalchhin).  After making many requests of Binbhatt, Kalsin (Kalchhin) became ready to go Devsthal. As soon as Kalsin (Kalchhin) reached Devsthal everybody became curse free. Later on sages arranged marriage of Kalsin (Kalchhin) Hinvala the daughter of Kaunda sage. 
     After some time, the minister started journey for Bhabhar without caring the auspicious date for starting the journey. All minister lost their wealth in gambling on the journey. They started living as slaves. They sent a letter with the help of a bird to Kalsin (Kalchhin). Kalsin (Kalchhin)  came there. Kalsin (Kalchhin)   won the all wealth of ministers in gambling with professional gamblers. Kalsin (Kalchhin) lived there for twelve years with those ministers. They earned a lot of wealth. They came back to Devsthal.
By chance, Hinvala wife of Kalsin (Kalchhin) was taking bath and due to first sun ray, she became pregnant.  When Kalsin (Kalchhin) saw that his wife was pregnant, he took renouncement.  He reached to Madkot  (Pithoragarh) and became invisible forever.
Due to this, the region of Raigraja became wealth less or prosperity less. The astrologer advised to build the temple of Kalsin (Kalchhin).  When priest was performing worship ritual for Kalsin (Kalchhin, the soul of Kalsin (Kalchhin) entered into body of Dangriya of Papdikot and he danced the on the Ghadela of Kalsin (Kalchhin).  After the worship (Ghadela) of Kalsin (Kalchhin), the Raigraja region became wealthy and prosperous again.


Copyright (Interpretation) @ Bhishma Kukreti, 28/4/2013
Folklore, Folk Legends, Folk Myths of Kumaon-Garhwal, Uttarakhand to be continued...15
Religious, Spiritual and Mythological Folklore of Garhwal, Kumaon, Uttarakhand to be continued...15   

Curtsey and references:
Dr. Krishna Nand Joshi, Kumaon ka Lok Sahitya (Folklore texts of Kumaon)
Dr Trilochan Pandey, Kumaoni Bhasha aur Uska Sahity(Folklore literature of Kumaon )
Dr Siva Nand Nautiyal, Garhwal ke Lok Nrityageet  (Folk Songs and dances of Garhwal )
Dr Govind Chatak, Garhwali Lokgathayen (Folklore of Garhwali)
Dr. Govind Chatak, Kumaoni Lokgathayen (Folklore of Kumaoni)
Dr Urbi Datt Upadhyaya, Kumaon ki Lokgathaon ka Sahityik Adhyayan (Literary review of Folklore of Kumaon)
Dr. Prayag Joshi, Kumaon Garhwal ki Lokgathaon ka Vivechnatmak Adhyayan (Critical Review of Folklore of Kumaon and Garhwal)
Dr Dinesh Chandra Baluni, Uttarakhand ki Lokgathayen (Folklore of Uttarakhand)
Dr Jagdish (Jaggu) Naudiyal, Uttarakhand ki Sanskritik Dharohar, (Partially Folklore of Ravain) 
Abodh Bandhu Bahuguna, Dhunyal (Folklore and Folk Songs of Garhwal)
Shambhu Prasad Bahuguna, Virat Hriday
Kusum Budhwar, 2010, Where Gods Dwell: Central Himalayan Folktales and Legends 
Kumaon: Kala, Shilp,aur Sanskriti         www.himvan.com/webpages/dana.htm
Anjali Kapila (2004), Traditional health Practices of Kumaoni women
Notes on Kalsin/Kalchhin Devta Jagar common in Pithoragarh; Kalsin/Kalchhin Devta Jagar common in Munsyari Pithoragarh; Kalsin/Kalchhin Devta Jagar common in Madkot Pithoragarh; Kalsin/Kalchhin Devta Jagar common in Tiksain Pithoragarh; Kalsin/Kalchhin Devta Jagar common in Walthi Pithoragarh; Kalsin/Kalchhin Devta Jagar common in Bauna Pithoragarh; Kalsin/Kalchhin Devta Jagar common in Lilam Pithoragarh; Kalsin/Kalchhin Devta Jagar common in Bagudiyar Pithoragarh; Kalsin/Kalchhin Devta Jagar common in Hiramani Udiyar Pithoragarh; Kalsin/Kalchhin Devta Jagar common in Barfu Pithoragarh .

[Bhishma Kukreti]

 Historical Aspects of Kulindas or Kunindas Janpad of Uttarakhand (1400-400 B.C.)
History of Kumaon, Garhwal (Uttarakhand) - Part 23   
Historical Aspects of Ancient communities of Kumaon-Garhwal (Uttarakhand), Himalayas-20                     
Historical Aspects of Kulindas or Kunindas Janpad of Uttarakhand (1400-400 B.C.) part-1
   

                                          Bhishma Kukreti
                         The Kulindas or Kunindas Period
   Most or all the historians support the theory that there were kingdom /kingdoms of Kulindas or Kunindas in Saharanpur, Himachal, Garhwal, and Kumaon including Nepal before Buddhist period. Mahabharata throws light on Kulindas or Kunindas communities. There mentions of Kulindas and Kunindas in Panini's Ashtadhyayi . The coins found in Behit, Sharanpour , Srinagar are having Kulindas words.  That suggests that Kulindas or Kunindas regime was till 300-400 BCE. Dr Dabral taking the clue from Mahabharata suggests the period of King Subahu of Kulindas or Kunindas was around 1400-1000 B.C.
Though there are least evidences but it might be said that Kulindas or Kunindas regime was from 1400-400 BCE.
Mahabharata mentions that Pandavas travelled Uttarakhand with the help of Subahu the Kulindas or Kunindas kingdom.
                Kulindas or Kunindas Territories in Uttarakhand
   As per Mahabharata, King Subahu of Kulindas or Kunindas ruled the territories from Gangadwar (Haridwar/Hardwar) till Nepal (Vanparva 140/25). Historians found coins related to Kukindas or Kunindas from Satlaj (Punjab, Himachal) to Kali River (Kumaon).  According to Talmi (7/1/42) the Kulindas or Kunindas regime was from Satlaj to eastern part of Yamuna and source of Ganges Rivers (Uttarakhand).
                                     Mountain Shrines in Kulindas and Kunindas
      Mahabharata mentions the names of hills of Uttarakhand related to Subahu and Kulindas or Kunindas regime. These shrines are Ushirbij (hills near Kankhal), Kalshail ( Kalsi hills), Nagshat (Nagtibba hills) and Neelparvat ( eastern part of Neeldhara), Kailas shrines, badrikashram, Shwetgiri (might be Mana). Dabral suggests that Gandhmadhan of Mahabharata are the shrines from Shrinagar to Nar and The Narayan near Badrinath.
The shrines of nearby Hemkut of Mahabharata are Nanda Shrines. Mandarchal shrine of Mahabharata is today's shrines from Ranihat to Kedar valley and still the name is Mandrachal.  Meru of Mahabharata is nearby shrines of Gangotari. There were Bugyal (pushpudyan or flower gardens) in Yamunaparvat. Harivars mountain of Mahbharata is near Nanda Devi Mountains.
Dabral suggest that Neelparvat, Kraunch Parvat,  Manas dwar, Malyvan, Munjpusht, Brishdansh of Mahabharata might be situated near India-Tibetan border. Dabral suggests that Malyavan shrine would be today's Joshimath to Neeti shrine.
 
                     
               
Copyright@ Bhishma Kukreti 28/4/2013
(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 -24
Ancient communities of Kumaon-Garhwal (Uttarakhand), Himalayas- to be continued...21
Historical Aspects of Kulindas or Kunindas Janpad of Uttarakhand (1400-400 B.C.) to be continued...2 


References and Further Reading Suggestions:
Ajya Rawat, History of Garhwal
Alexander Cunningham, 1996, Coins of Ancient India: From Earliest times down to the Seventh century 
Badri Datt Pandey, 1937, Kumaun ka Itihas, (second edition.) Shyam Prakashan, Almora (page 155-179)
B.P. Kamboj, 2003, Early Wall painting of Garhwal
C.M Agarwal history of Kumaon
Dabral, Shiv Prasad, 1968, Uttarakhand ka Itihas Bhag-2, (pages117 to321), Veer Gath Press, Dogadda, India
Dabral, Shiv Prasad, 1992, Kulinda Janpada
Dinesh Prasad Saklani, 1998, Ancient Communities of the Himalayas
D.D Sharma, 2009, Cultural History of Uttarakhand
D.P Agarwal, Jeewan Singh Kharakwal, 1995, Cist Burials of the Kumaun Himalayas
D.P Agarwal, J Kharakwal, 1995, Kumaon Archeology and Tradition, Almora Book, Almora

Hari Krishna Raturi, 1921, Garhwal ka Itihas
Maheshwar Prasad Joshi, 1990, Uttaranchal (Kumaon-Garhwal) : An Essay in Historical Anthropology, Shri Almora Book, Almora
Jagdish Bahadur , 2003 Indian Himalayas
J.C. Agarwal, S.P.Agarwal, S.S. Gupta, 1995, Uttarakhand: Past, Present and Future
John Whelpton, 2005, History of Nepal (page 22 , Khasa)
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)
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
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)
Minyan G. Singh, 199, Wooden temples in Himachal
M.S. S Rawat (editor), Himalaya: a Regional Perspective
Narendra Singh Bisht and T. S Bankoti, 2004, Encyclopedic Ethnography of the Himalayan Tribes (Page for Khasa – 736)
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