Articles By Bhisma Kukreti - श्री भीष्म कुकरेती जी के लेख

[Bhishma Kukreti]

     Haru-Saim Devta: The Village Guardians Deities
               हरु -सैम देवता जागर Haru Saim JagarGatha
Folklore, Folk Legends, Folk Myths of Kumaon-Garhwal, Uttarkahnd-15
Religious, Spiritual and Mythological Folklore of Garhwal, Kumaon, Uttarakhand – 15 
                                         Bhishma Kukreti
                                          Definitions of Jagar
D.P Agwarwal and Jeewan Singh Kharakwal define Jagar," Jagar is a state of séance in which a designated deity (ies) is induced to take possession of a person by ritual drumming and singing of traditional songs or legends belonging to such deities." (Central Himalaya: an archeological, Linguistic and Cultural Synthesis, page 139).   
               In The Himalayas: An Anthropological perspective, Makhan Jha defines Jagar that Jagar is a poetic recitation, in appreciation of deities especially Pandavas and Krishna. He explains that Jagar recitation is to invoke the favor of God to restore the community vitality to caste away family sins. 
            Ajay Rawat (Forest on fire) states that the literal meaning of Jagar is 'Jagran' or invoking demi Gods in which the folk Singer Jagri sings panegyric verses in their praise.
  In the book -God of Justice, William Sax defines Jagar as a kind of séance in which people stay up night, singing songs of the God in order to 'awaken' him or her.
Dharam pal Agarwal defines Jagar as to 'awaken'.
                            Village Guardian Deities in other Countries 
  In every civilization, there was tendency of having village or city guardian deity or deities as:
Tutelary is village guardian deity of ancient Greece and ancient Roman civilization.
Pinyin was city deity of China.
Shing Wong was designated by king of Hong Kong as village or city guardian deity.
Jinshan is village or city guardian deity of Shanghai.
Jangseung is village or city guardian/deity in Korean civilization.
Vietnamese worship their village guardian deity Doan Thuong
Ogbudi is supposed to be a village guardian deity of one of African tribes.

Haru- Saim Devta: The deities for boundaries and Prosperities
Haru and Sainm are important deities for boundaries and prosperity and are worshipped as village guardian dieties. There are temples of Haru-Sainm in Kumaon as Iweshal (nearby cities Haldwani, Sitarganj, Rudrapur).
Haru and Sainm are worshipped together.   
The initial stanzas of Haru-Saim Jagar are as follows:

कुमाऊं और गढ़वाल की लोक गाथाएँ -15   

       हरु -सैम देवता जागर

(सन्दर्भ - डा गोविन्द चातक , कुमाउंनी लोक गाथायें )

विंद्रावन मजा होली सैंम ज्यू की सभा हो
विंद्रावन का राजा होला हरी हरू सैंम हो
सात राणी नागणी छना अठुं मसाणि कैंजा हो
गै -भैंसों गोठाण छना नागा -भैंसी हो
चनुवां हेलाण छना रौंली कौंली गाई हो
बिनुवाँ बहड छना गै भैंसी गोठाणी हो
सुतरौटी खाट  होली  रतनौटी कामिल हो
अधराती मंजा हारूसैंम बरदाई देवता हो
सुपना में देखि सैमज्यु ले छिपुला को कोट हो
छिपुला का कोट होलि राणी पिंगला हो
बार भाई छिपुलों की होली एक राणी पिंगला हो
पिंगला देखी सैम ज्यू जाणी कैरुवा को कातो हो
xxx    xxx
बिंद्राबन का सैंम
तिरिया कारण बंद हुई ग्यान हो
सागरी सैंम  को कांसी भाई
हंसुला गढ़े में राजा बणे रयो हो
हरू को भाणिज गोदी को गोरिया
झालराई को पूत हो     
                  There was Kumbh at Hardwar. With her family members, a seven year old girl Kainar reached to Hardwar for auspicious Ganga dipping. There were huts of Sages and Sanyasis.  Kainar built a hut and started living there at Ganges bank.
         Fifth day of Kumbha, at early hours, Kainar thought to take an auspicious dip into Ganges. She started dip into shallow water of up to her knee. She did not get satisfaction from that dip. She crossed inside Ganges. At that very moment sun started rising. The sun rays fell on her body. She felt that she was pregnant.  When she came to her hut, she started crying. She was ashamed of her pregnancy and remembered that she did not obey her family members and took dip.
        When Kainar was ten months pregnant, the child from uterus told Kainar that he would take birth from her left elbow (This type of story is also in Rigveda). The male child took birth from his mother's left elbow.
      Kainar wanted to go for dipping into Ganges. She gave her son to Guru Gorakhnath for taking care. However, the son went after his mother to protect her. When guru Gorakhnath swa that the child is nowhere he created amale child by Kush and the child started playing. When kainar reached to hut , she was shocked to see two children. Guru Gorakhnath told that she had two children. Elder was Haru and younger was Saim. Guru offered them best education.
   Once, Kairnar , with her sons went to meet her married sister at Bairath. Family members offered Haru and Saim to take care of cattle. Haru and Sainm asked seven queens of Bairath for tasty food. Queens told both the children to win the queen of Chhipulakot if they wanted tasty food.
   Haru started journey for Chhipulakot. He hey had blankets on his soldier and flute on his hand.   
As soon as they reached to Chipilakot, the king arrested Haru.   When there was no news of Haru for many days, Sainm became worried. Saim put the Jogiya dress and reached to guru Gorakhnath. Guru Gorakhnath taught Sainm the mantra, Yoga and Bogsa techniques. Along with his nephew Goril, with tantra-mantra appliances and applications, saim reached to Chhipulakot. First they reached to Joshimath  in sage dress. They reached to Joshi village. There, Saim sat near Dhuni at water source and started playing flute. All the village women were attracted to those Jogis.T he women did not return to village even after sun set.  Goril made them to understand to retrun to village. The talk of the town was Jogis at Pandyar (water source). Other women also went to see them
One old woman became insane. She told that if that Jogi (Saim) would have come in her youth or he would have come after her death.
  They reached to Malla Katyur. People were busy in paddy plantation. They started playing flutes. People left the jobs and started listening flute.
Later on, Goril and Saim reached to Chhipulakot. They reached to the place from where Haru was arrested. Goril transformed his body into cat. The cat entered the palace and prison. Goril informed that Saim  was also reached at Chhipulakot.
With the help of Syunra and Pyunra wrestlers they stole the queen of Chhipulakot. Then they freed haru too. When twenty brothers of Chhipilakot kingdom king returned from hunting, Haru, Goril and Saim were at Bairath with queen.
Haru and Sainm are worshipped together. Goril is nephew of Haru and Saim.
Haru and Sainm are the deities of village boundaries or are Guardians of village and provide prosperity.

Copyright (Interpretation) @ Bhishma Kukreti, 28/4/2013
Folklore, Folk Legends, Folk Myths of Kumaon-Garhwal, Uttarakhand to be continued...16
Religious, Spiritual and Mythological Folklore of Garhwal, Kumaon, Uttarakhand to be continued...16   

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 
C.M. Agarwal , Golu Devta, 1992, The God of Justice of Kumaon Himalayas
Kumaon: Kala, Shilp,aur Sanskriti         www.himvan.com/webpages/dana.htm
Anjali Kapila (2004), Traditional health Practices of Kumaoni women
Notes on village guardian deities Haru and Saim Jagar in Kumaon; village guardian deities Haru and Saim of Udham Singh Nagar Kumaon; village guardian deities Haru and Saim Jagar of  Nainital Kumaon; village guardian  deities Haru and Saim Jagar in Almora Kumaon; village guardian deities Haru and Saim jagar in Bageshwar Kumaon; village guardian  deities Haru and Saim Jagar in Champawat Kumaon; village guardian deities Haru and Saim Jagar in Pithoragarh Kumaon to be continued...

[Bhishma Kukreti]

     Rivers of Uttarakhand in Kulinda/Kuninda Era
History of Kumaon, Garhwal (Uttarakhand) - Part 24   
Historical Aspects of Ancient communities of Kumaon-Garhwal (Uttarakhand), Himalayas-25                     
Historical Aspects of Kulindas or Kunindas Janpad of Uttarakhand (1400-400 B.C.) part-2

                                          Bhishma Kukreti
           Most of Historians accepted the existence of Kulinda or Kuninda kingdom in Garhwal – Kumaon (Uttarakhand) due to finding of coins of Buddhist era. However, most of historians had to depend on epic as Mahabharata for the historical, geographical and cultural aspects of Kuninda or Kulindas kingdom. The historians also refer Bhav Bhavna (Jain literature), Kedarkhand , Mansakhand and kalidas's literature.
             There are mentions of rivers of Garhwal and Kumaon (Uttarakhand) in Adiparva, Vanparva, Dronaparva, Bhishma Parva, Sabhaparva, and Aunshashanparva of epic Mahabharata and in Bhav Bhavna (Jain literature), Kedarkhand , Manaskhand and Kalidas's literature.
Mahabharata mentions Yamuna as auspicious River and one of seven rivers part of Ganges. Mahabharata cited the Rivers as Tamsa,Jala, Upjala  as associated to Yamuna River.
                     There are mentions of associated Rivers of Ganga in Mahabharata. The associated Rivers of Ganga of Mahabharata are Janhavi, Bhagirathi, Mandakini, and Alaknanda. Ganga, Yamuna, Sarswati, Rathstha (Today's Ramganga), Saryu, Gomti, and Gandki were seven associated auspicious rivers of Ganga. There is mention of Chandrahrid river ton which Bhagirathi met. However, till date historians could not recognize Chandrahrid in today's context.
         There are mentions of rivers as Ashwratha, Indratoya. Nanda and appar Nanda flew near Hemkut. Shailoda River flew in between Meru and Mandar hills. Perhaps Shailoda is today's Dhauliganga. There were jungles of bamboo family. Rivers as Shailoda were very cold and deep.
  There is complete description in Mahabharata about Malini River near Kanwashram.
   
Copyright@ Bhishma Kukreti 29/4/2013
(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 -25
Ancient communities of Kumaon-Garhwal (Uttarakhand), Himalayas- to be continued...22
Historical Aspects of Kulindas or Kunindas Janpad of Uttarakhand (1400-400 B.C.) to be continued...3 


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
Khemanand Chandola, 1987 Across the Himalaya through Ages: a study of relations between Central Himalayas and Westren Tibet
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)
Dr. Naval  Viyogi, Professor M A Ansari, 2010  History of the Later Harappans and Shilpkara Movement (two volumes) Kalpaz Publication, Delhi, India
O.C. Handa, 2003, History of Uttaranchal (Page 22 for Khashas)
O.C. Handa, 2009, Art and Architecture of Uttarakhand
O.P Kandari and O.P Gusain, 2001, Garhwal Himalaya (Pages for Khasa- 309/360) 
Parmannad Gupta, 1989, Geography from Ancient Indian Coins and Seals
Prem Hari Har Lal, 1993, The Doon valley Down the Ages, Dehradun, India 
R.C.Bhatt, K.P. Nautiyal, 1987-88Trans Himalayan Burials, visa vis Malari, an Assessment, JOSHARD, Vol11-12 (pp 95-101)
R.C. Naithani, 1999, Radiant Himalayas,
S  S.s Negi, Back and beyond, Garhwal Himalaya: Nature, Culture and Society   
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.
Vishwa Chandra Ohri, 1980, Himachal Art and Archeology, State Museum, Shimla , Pages 3,5 and 65)
H. Sarkar, A.Banerji 2006, Hari Smriti , Chapter ' The Kunindas and their Archeology in Garhwal  Himalaya (pages-391-398).   
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 
Carleton Stevens Coon, 1962, The Origin of Race
C.S. Coon, The Races of Europe
This chapter contains notes on Rivers of Garhwal and Kumaon in Kulinda or Kuninda era; Rivers of Uttarkashi Garhwal in Kulinda or Kuninda era; Rivers of Tihri Garhwal in Kulinda or Kuninda era; Rivers of Pauri Garhwal in Kulinda or Kuninda era; Rivers of Chamoli Garhwal in Kulinda or Kuninda era; Rivers of Rudraprayag Garhwal in Kulinda or Kuninda era; Rivers of Hardwar Garhwal in Kulinda or Kuninda era; Rivers of Garhwal in Kulinda or Kuninda era; Rivers of Dehradun Garhwal in Kulinda or Kuninda era; Rivers of Udhamsingh Nagar Kumaon in Kulinda or Kuninda era; Rivers of Pithoragarh Kumaon in Kulinda or Kuninda era; Rivers of Bageshwar Kumaon in Kulinda or Kuninda era; Rivers of Dwarhat  Kumaon in Kulinda or Kuninda era; Rivers of Champawat Kumaon in Kulinda or Kuninda era; Rivers of Almora Kumaon in Kulinda or Kuninda era; Rivers of Nainital Kumaon in Kulinda or Kuninda era.

[Bhishma Kukreti]

गढ़वाली हास्य -व्यंग्य
सौज सौज मा मजाक मसखरी
हौंस,चबोड़,चखन्यौ 
सौज सौज मा गंभीर छ्वीं
                         दिल्लि, मुंबई मा बि बुरांश, काफळ, फ्यूंळि  जमदन   

                                         चबोड़्या - चखन्यौर्या: भीष्म कुकरेती
(s = आधी अ )
   तुम सणि विश्वास नि होणु ह्वाल बल दिल्लि मुम्बई मा बि बुरांश, काफ़ळ , फ्यूंळि  जन पेड़ पौधा कन जामि सकदन अर पनपि  सकदन।
उन त मि नि बिंगै /समजै सकदु कि बुरांश पर किनग्वड़ लगदन पण कथा से मि बतौल बल दिल्लि, मुंबई मा फ्यूंळि पर हिसरों कांड कनै पुड़दन।
  भौत सालुं बात नि च। बस वैइ सालों बात च जब मुंबई मा कौथिग दुसर साल ह्वे छौ तो मुंबई का लोगुं तैं पता चौल बल इख मुंबई मा उत्तराखंड बटे अयां चार पांच या दस छोरोंन एक सामाजिक संस्था खोलिं च अर जैक नाम यूनाइटेड बुरांश च । असलम मुंबई वाळु तैं जब बि क्वी नै संस्था खुल्दि तो क्वी उत्साह नि आंद इखाक लोग बुल्दन बल नै संस्था माने घमंडी सामजिक कार्यकरतौं नई दुकान-कुज्याण कब बंद ह्वे जांद धौं। पण वै कौथिग से पता चौल कि बुरांश का छ्वारों म नई सोच च किलैकि इ लोग गिटार बि बजौंदा छा त हुडकी बि हुडकांदा छा अर ए  मेरि ब्वै सबी सदस्य लैपटॉप लेकि इन उना फरकणा रौंदा छा। यून मतबल बुरांशन कौथिग वाळु  बड़ी प्रशासनिक सौ  सायता कार। मुंबई का लोगुं तैं जादा त ना पण कुछ कुछ भरवस ह्वाइ बल सैत च या बुराशै डाळि जादा दिन तक टिकी रालि। पण लोग बिसरि गेन कि बुरांशन उत्तराखंड को बांजौ पाणि पियुं च अर खंड खंड खांड्यू मा बंटण उत्तराखंड की पौराणिक परम्परा च।
            ह्वे क्या च बल कौथिग का कौथिगेर अर हिल ड्रामा का नंदा देवी  का जागर्युं मा कौथिग मा नंदा देवी जात्रा स्वांग मा दक्षिणा क बाण झगड़ा ह्वे गे। कौथिगेरु बुलण छौ बल दक्षिणा पर कौथिगेरुं हक च त जागर्युं बुलण छौ बल दक्षिणा लीणो अधिकारी त बस जागर्युं को ही च।
             बस नंदा देवी स्वांग का जागरी कौथिग से बिगळे गेन अलग ह्वे गेन। मुंबई का लोगुं तैं बुरु नि लग किलै कि उत्तराखंडी परम्परा अनुसार अलग अलग काम करण अर खंड खंड मा बंट्याण ही हमारी संस्कृति अर सभ्यता को मूल चूल च , धुरी च।
पण कौथिग का कौथिगेर अर हिल ड्रामा को झगड़ालू  ड्रामा से बुरांश का फाड़ ह्वे गेन।कुछ कौथिगेरूं दगुड़ दीण चाणा छा अर जादातर हिल ड्रामा कम्पनी दगुड़ दीण चाणा छा। बस एक नई संस्था काफुळ खड़ी ह्वे गे।
जब हिल ड्रामा कम्पनीन मुंबई मा नंदा जात जात्रा उर्याई तो काफुळ का काफुऴवै (काफुळ तोड़ने वाले ) हिल ड्रामा वाळो पाळि (Side) छा।
                अब उत्तराखंडी परम्परा निर्वाहन को खातिर हिल ड्रामा कम्पनी मा दुफाड़ हूण जरूरी छौ त नई माउंटेनिंग ड्रामा  कम्पनी खुलि गे अर वा नई माउंटेनिंग ड्रामा  कम्पनी बि नंदा जात जात्रा उर्याण बिसे गे।
इन मा काफळो डाळौ  हलण जरूरी छौ।  कुछ हिल ड्रामा कम्पनी दगुड़ नि छुड़ण चाणा छा पण   जादातर नई  माउंटेनिंग ड्रामा  कम्पनी का साथ दीण चाणा छा तो ऊंन फ्युंळि नाम से एक नई संस्था खडी कर  दे।
                  फिर परम्परा निर्वाह का खातिर माउंटेनिंग ड्रामा  कम्पनी मा दुफाड़ ह्वाइ अर एक नई ड्रामा  कम्पनी खुल -यू .के .वैली ड्रामा कम्पनी।  यू .के .वैली ड्रामा कम्पनी बि   नंदा देवी जात्रा स्वांग करण बिसे गे।
इन मा  रीति रिवाज अर अपण संस्कृति बचाणो खातिर  फ्युंळि  मा बि दुफाड़ ह्वे गे, नई संस्था को नामकरण ह्वे तिमलु जो  यू .के .वैली ड्रामा कम्पनी साथ निभाणो बान बणाये गे।
                        यू .के .वैली ड्रामा कम्पनी मुंबई का ड्रामेवाजों मा उत्तराखंड राज्य की राजकीय भाषा अंग्रेजी ह्वावो या हिंदी पर झगड़ा ह्वे ग्यायि अर इन मा एक नई ड्रामा कम्पनी की पौ (नींव ) पोड़ी अर नई कम्पनी को नाम छौ यु के रिवर ड्रामा कमपनी।
इन मा तिमलु संस्था मा तिड्वाळ (दरार ) पोड़ण जरूरी छौ तो नई संस्था को गठन ह्वे बेडू।
                   फिर बेडू से लोगुं मा बिखळाण पोड़ त एक नई संथा को उदय ह्वे मेंळु. मेंळु पर कांड पुड़ीन त छ्युंति संस्था खुलि। छ्युंति पर बीज नि मिलेन  त औंळा संस्था  खुलि। अब जन कुछ लोग गढवाल भ्रात्रि  मंडल मुंबई को पुनर्जीवित करणों विचार करणा छन उनि बुरांश को पुनर्जीवित करणों बात चलणि च जां से कि घिंघारू, हिसर,डंफु  संस्था खुलणो अवसर पैदा ह्वे जावन।                                                       

Copyright @ Bhishma Kukreti  30/4/2013           
(लेख सर्वथा काल्पनिक  है )

[Bhishma Kukreti]

Jagdev Panwar Jagar: The Chivalry Folklore about Sacrificing Life for Honor 
Folklore, Folk Legends, Folk Myths of Kumaon-Garhwal, Uttarkahnd-16
Chivalry, Gallantry, Graciousness Folklores, Folk Legends, Folk Myths of Garhwal, Kumaon, Uttarakhand – 1 
                                         Bhishma Kukreti
   The Uttarakhand cultural historian Dinesh Baluni states that the first Panwar king of Panwar dynasty was Kankpal who was crowned for Chandpur Gadhi in 888AD. He states that the folk story of Jagdev is before Kanakpal.
          However, this author found three other folk stories related to name Jagdev Panwar of Dhara and surprisingly, there are similarities among all folk stories of Jagdev Pnawar –that is Garhwali version folklore of Jagdev, Akhnoor or Dhara Nagri folklore of Jagdev Panwar, Dhara Nagri folk sayings by Bhat and Pahasnu (Rampur Pargana of Saharanpur district) folklore of Jagdev Panwar. There is no historical proof available for all four 9including Garhwali) folklore about Jagdev Panwar.
                       Jagdev Panwar who founded Panwar dynasty in Akhnoor kingdom
King Udayaditya (Vikramiditya clan) of Malwa, Dhar had two wives. The valerian Jagdev was son from Solankin queen. The other queen Baghelin did not want that Jagdev become crown prince and she arranged conspiracy. Jagdev and his wife had to leave the court.  Jaisingh was the competent general of Udayditya.
  Jagdev did deep mediation for Jagdamba (Mahakali). Goddess Kankali asked the head of Jagdev from his wife. The head of Jagdev was given to Kankali. Kankali took head to heaven and showed the sacrifice to devtas. Later, Kalinka joined head with Jagdev body made Jagdev live.
  Later on due to dispute Jagdev migrated to Himalayan belt at Akhnoor, Jammu and Kashmir.  Jagdev Panwar established his kingdom at Virat Nagri (2 -3 kilometers away from Akhnoor) in 1096 AD. Jagdev was devotee of Amba goddess and after the death of Jagdev, the name of Wrat Nagri was changed as Ambaraian.
                              Folklore sung by Bhats of Dhara Nagri
There is another saying that Jagdev Panwar cut his head for seven times and offered to goddess on Sunday 1095AD.The said Dhar folklore by Bhat says-
इग्यारा सौ इकाणवे चैत  सुदी रविवार।
जगदेव शीस समापियो धारा नगर पवार।।
There is mention of Jaisingh Chaukyal who married his daughter to Jagdev (from wikimapedia.org>india> Madhya Pradesh)
                           Khuber Folklore of Pahasnu, Saharanpur about Jagdev Panwar
  G.G. Raheja tells the folk stories of Jagdev Panwar from village Pahansu of Saharanpur district. The king Jaisal was greatest king and King Jagdev Panwar was smaller king. Every day, the wife of Bhat used to come for dan (donation or gift) to Jaisal court. One day she came when Jagdev Panwar was also sitting in court of Jagdev. Bhat woman told to Jaisal that Jagdev Panwar was greater donor (dan data). Jaisal told to Bhat woman and asked to go Jagdev Panwar house to collect donation (dan) and he (Jaisal) would offer ten times more donation (dan) than Jagdev Panwar.
  Jagdev Panwar told the story of court to his wife. The wife was worried as Jagdev Panwar was smaller king and smaller by wealth too. Jagdev told his wife that Panwar fellow would never be defeated in 'dan'(donation) too.
In morning, Jagdev took bath and became ready to offer donation (dan) to Bhat woman. When Bhat woman came, Jagdev Panwar cut his head and offered his head to Bhat woman as 'dan'(donation). Bhat woman went to jaisal court and when Jaisal king came to know that Jagdev offered his head as 'dan', the king Jaisal accepted defeat.
The Bhat woman returned to house of Jagdev Panwar with his head and she returned back the head of Jagdev Panwar to his wife. The queen then joined the head of Jagdev Panwar to his body and prayed Go Bhagwan, "Give my husband the gift of life." Bhagwan made Jagdev Panwar live.

                   Garhwali – Kumaoni version of Jagdev Panwar Folklore
  The Garhwali Jagar version of Jagdev Jagar starts from the conference of deities. The portion of Jagdev Panwar Jagar is as follows-

         कुमाऊं और गढ़वाल की लोक गाथाएँ -16 

जगदेव पंवार जागर : भडौ , कटकू या पांवड़ा
(सन्दर्भ: डा हरी दत्त भट्ट 'शैलेश', गढ़वाली भाषा और उसका साहित्य ) 

पंच देवों  की सभा लगीं छई
शिवजी ध्यान मा छा,देवी छई पार्वती
सभा का मुकुट तिरलोकी नारैण
तब इन बैन बोल्दा
क्वी दुनिया मा इनो वीर भी होलो
जो शीश काटिक दान देलो
जैन शीश को दान दीण
वैन गढ़वाल को राज लीण
वरवी बैठीं छई चंचु भाट की बेटी कैड़ी कंकाली
तब बोल्दा भगवान हे कैड़ी कंकाली
दुनिया को तौल दु , पृथ्वी भाऊ
क्वी दुनिया मा शीश काटीक दान भी देलो
तू रंदी कंकाली मृत्यु मंडल मा
मै ल्यूलो भगवान पृथ्वी को भेद
तब कैड़ी कंकाली मृत्यु मंडल औंदी
वै मलासीगढ़ में रंद छयो वींको बाबा चंचु  भाट   
कैड़ी कंकाली छै मलासीगढ़ की प्यारी
मन की मयाळी छै वा कैड़ी कंकाली
xxx            xxx 
तब चौहानी राणी न करदी वींको
दियुं दान नी लियेंदु , थुक्युं थूक नि चटेंदू
तब देवतोंन वीं धड पर ही हैंकु सर उपजाए
सेता -पिंगला चौंळ मारिन
जीतो होई गये जगदेव पंवार
देवतौन तब वे गढ़वाल को राज दिने
वचन चले दिल राई , जयसिंह सभाई
वचन रहा जगदेव पंवार का जिसने
सर काट कंकाली को दिया
गढ़वाल देश को राज लिया   
           There is deity conference and was attended by lord Shiva and goddess Parvati. In the deity conference, Narayan announced that who would offer he would be given Garhwal kingdom.
          Goddess Kalika devi  (Kankali) became responsible to find such person who would offer his own head. In the form of beggar Kalika went to Dhara Nagari where two brothers Jaidev and Jagdev lived.
          Seeing the beggar Kalika, Jaidev went away for hunting as he was very miser.  Second brother Jagdev invited Kalika for 'dan'. Jagdev asked his wives about what they were offering to beggar. All queens except Chauhani queen became ready to offer food and money. Chauhani was ready to offer her head.
              Chauhani queen became ready in male dress and stood before her husband Jagdev Panwar and told him that she would sacrifice her life. Jagdev Panwar became enthusiastic. Jagdev Panwar took his golden sword and cut his head.
   Kalika put the head of Jagdev Panwar in her Kamandal (jug) and went to deity land (heaven). Looking at the head of jagdev, Narayan became pleased. All deities came to Dhara Nagari with the head of Jagdev. Deities joined the head of Jagdev. Chauhani queen refused to take back the donated head. Deities created new head and joined it to body. Deities performed Mantra ritual and Jagdev became alive. Deities offered Jagdev the land of Garhwal for ruling. Jagdev Panwar ruled Garhwal happily. 
Two following references are also important for this write up and that are-
1-Gloria Goodwin Raheja, 1988, The Poison in the Gift: Ritual, Prestation and the Dominant caste in North Indian Village, The University of Chicago Press (pages 21-24)
2-Jagdeva, en.wikipedia.org/wiki/jagdeva


Copyright (Interpretation) @ Bhishma Kukreti, 30/4/2013
Folklore, Folk Legends, Folk Myths of Kumaon-Garhwal, Uttarakhand to be continued...16

Chivalry, Gallantry, gracious Folklores, Folk Legends, Folk Myths of Garhwal, Kumaon, Uttarakhand to be continued...2   
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 
C.M. Agarwal , Golu Devta, 1992, The God of Justice of Kumaon Himalayas
N.D .Paliwal, 1987, Kumaoni Lok Geet
E.S. Oakley and Tara Datt Gairola 1935, Himalayan Folklore
M.R.Anand, 2009, Understanding the Socio Cultural experiences of Pahadi folks: Jagar Gathas of Kumaon and Garhwal
Dr. Pradeep Saklani,2008, Ethnoarcheology of Yamuna Valley
Kumaon: Kala, Shilp,aur Sanskriti         www.himvan.com/webpages/dana.htm
Anjali Kapila (2004), Traditional health Practices of Kumaoni women

[Bhishma Kukreti]

           Water Reservoirs of Uttarakhand in Mahabharata Kulinda s or Kunindas Era
History of Kumaon, Garhwal (Uttarakhand) - Part 25   
Historical Aspects of Ancient communities of Kumaon-Garhwal (Uttarakhand), Himalayas-22                     
Historical Aspects of Kulindas or Kunindas Janpad of Uttarakhand (1400-400 B.C.) part-3

                                          Bhishma Kukreti
 
There are descriptions of lakes, Ponds, Warm water reservoirs, and Glaciers of Uttarakhand in Mahabharata at the time of Kulinda kingdom.
Lakes /Ponds- There are mentions of lakes in Mahabharata (Adiparva, Bhishma Parva, Sabha Parva) as Indradyumn, Chandrhrid, Bindusar and Mansarovar. Dr Dabral suggests that Gauri Kund is Mahabharata Indradyumn or Chandrahrid.
Lakes described in Manaskhand /Skandpuran: B.D. Pandey provides references of Manaskhand a part of Skandpuran. Manaskhand describes sixty Lakes or Ponds in Gargisthal, Kumaon . Gargi River used to flow near Gargisthal. Gargi is supposed to be today's Gaula River. The lakes of Manaskhand are Bhimsarovar, Rishisarovar (Nainital), Nachkon sarovar (naukuchiya),Nal sarovar, Damyanti sarovar , Ramsarovar (Khurpatal) and Sitahrid.
Glaciers- There is no mentions as Himani or glaciers in Mahabharata but there are descriptions of Himalayan regions that satisfy the description of glacier regions.
There is no mention of taptakund in Mahabharata. 

Copyright@ Bhishma Kukreti 29/4/2013
(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 -26
Ancient communities of Kumaon-Garhwal (Uttarakhand), Himalayas- to be continued...23
Historical Aspects of Kulindas or Kunindas Janpad of Uttarakhand (1400-400 B.C.) to be continued...4 


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
Khemanand Chandola, 1987 Across the Himalaya through Ages: a study of relations between Central Himalayas and Westren Tibet
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)
Dr. Naval  Viyogi, Professor M A Ansari, 2010  History of the Later Harappans and Shilpkara Movement (two volumes) Kalpaz Publication, Delhi, India
O.C. Handa, 2003, History of Uttaranchal (Page 22 for Khashas)
O.C. Handa, 2009, Art and Architecture of Uttarakhand
O.P Kandari and O.P Gusain, 2001, Garhwal Himalaya (Pages for Khasa- 309/360) 
Parmannad Gupta, 1989, Geography from Ancient Indian Coins and Seals
Prem Hari Har Lal, 1993, The Doon valley Down the Ages, Dehradun, India 
R.C.Bhatt, K.P. Nautiyal, 1987-88Trans Himalayan Burials, visa vis Malari, an Assessment, JOSHARD, Vol11-12 (pp 95-101)
R.C. Naithani, 1999, Radiant Himalayas,
S  S.s Negi, Back and beyond, Garhwal Himalaya: Nature, Culture and Society   
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.
Vishwa Chandra Ohri, 1980, Himachal Art and Archeology, State Museum, Shimla , Pages 3,5 and 65)
H. Sarkar, A.Banerji 2006, Hari Smriti , Chapter ' The Kunindas and their Archeology in Garhwal  Himalaya (pages-391-398).   
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 
Carleton Stevens Coon, 1962, The Origin of Race
C.S. Coon, The Races of Europe
This chapter contains notes on Water reservoirs/Lakes  of Garhwal and Kumaon in Kulinda or Kuninda era; Water reservoirs/ Lakes s of Uttarkashi Garhwal in Kulinda or Kuninda era; Water reservoirs/ Lakes of Tihri Garhwal in Kulinda or Kuninda era; Water reservoirs/  Lakes of Pauri Garhwal in Kulinda or Kuninda era; Water reservoirs/  Lakes of Chamoli Garhwal in Kulinda or Kuninda era; Water reservoirs/ Lakes   of Rudraprayag Garhwal in Kulinda or Kuninda era; Water reservoirs/ Lakes  of Hardwar Garhwal in Kulinda or Kuninda era; Water reservoirs/ Lakes   of Garhwal in Kulinda or Kuninda era; Water reservoirs/ Lakes  of Dehradun Garhwal in Kulinda or Kuninda era; Water reservoirs/ Lakes   of Udhamsingh Nagar Kumaon in Kulinda or Kuninda era; Water reservoirs/ Lakes  of Pithoragarh Kumaon in Kulinda or Kuninda era; Water reservoirs/ Lakes  of Bageshwar Kumaon in Kulinda or Kuninda era; Water reservoirs/ Lakes  of Dwarhat  Kumaon in Kulinda or Kuninda era; Water reservoirs/ Lakes  of Champawat Kumaon in Kulinda or Kuninda era; Water reservoirs/P Lakes  of Almora Kumaon in Kulinda or Kuninda era; Water reservoirs/ Lakes  of Nainital Kumaon in Kulinda or Kuninda era.

[Bhishma Kukreti]

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

                     मैरिज गेस्ट ऐटिकेट (बरात्युं आचरण )
                         चबोड़्या - चखन्यौर्या: भीष्म कुकरेती
(s = आधी अ )

  मि तैं एक पेज थ्री को पसंदीदा अर भौत बड़ो नव उद्योगपति s नौनौ ब्यावs न्यूत मील। अर हमर बिल्डिंगम भ्युंचळ ऐ गे। अब इथगा बड़ो आदिमौ नौनौ ब्यावो निमत्रण मीलल त समाज तै चिंता हूण जरूरी च। सब्युं तैं चिंता छे कि मि अपुण आचरण से कखि उंको याने अपण समाजौ नाक नि कटै द्यूं। सब्युंन मि तैं मैरिज गेस्ट ऐटिकेट सिखाण वाळ कम्पनी मा जाणो सलाह दे।
मि एक  मैरिज गेस्ट ऐटिकेट सिखाण वाळ कम्पनीs दफ्तरम ग्यों।
रिसेप्सनिस्ट- जी इन बथावो बल तुम तैं बड़ो आदिम्युं मैरिज न्यूत सालों मा एक दै मिलदो कि साल भर मा एक दै मिलदो।
मि- सैत च जिन्दगी मा एकि बार मील
-रिसेप्सनिस्ट- तो ठीक च तुम तैं एक दिनो  मैरिज गेस्ट ऐटिकेट सिखणो कोर्स करण पोड़ल। तुम द्वी हजार रुपया फीस भरो, ए तीन पेजों फॉर्म भरो  अर हमर त्वरित मैरिज गेस्ट ऐटिकेट सिखाण वाळ कन्सल्टेंट से मिलो।
मीन फ़ीस  भौर, तीन पेजों फॉर्म भार अर फॉर्म लेकि ऐटिकेट कन्सल्टेंट का पास ग्यों।
ऐटिकेट कन्सल्टेंट- यु निमंत्रण तुमन घोच पेच से पाई या तुमर ये बड़ो उद्योगपति से पछ्याणक छे।
मि - जी निमंत्रणौ बान  घोच पेच ?
ऐटिकेट कन्सल्टेंट- जी हां अचकाल तुम सरीखा आम मनिख बड़ो आदिमौ ब्यावो निमंत्रण  पाणों बान  मुख्यमंत्री की  सिफारिश लेकि बि जांदन।
मि - नै नै ! यु उद्योगपति कबि म्यार तौळ सेल्समैन छौ अर टूर बिल मा हेराफेरी करणों अपराध मा नौकरी से निकाळे  गे छौ।
ऐटिकेट कन्सल्टेंट-कथगा शरम कि बात च कि तुम अबि बि कॉमन मैं याने आम आदिम ...
मि -जी?
ऐटिकेट कन्सल्टेंट (फॉर्म पढ़दा पढ़दा )  - नै नै कुछ ना, मि  पुछणु छौ तुम तैं चार पांच सौ नया, बिलकुल नया डिजाइन का   विजिटिंग कार्ड छपाण पोड़ल 
मि - जी विजिटिंग कार्ड?
ऐटिकेट कन्सल्टेंट- जी हां ! बड़ा लोगु ब्यौ मा मेमान एक हैक से इन नि पुछदन कि तु कै मुहल्ला मा रौन्दि अर कैं राशनै दुकान बिटेन चिन्नी लान्दि। सौब अपण विजिटिंग कार्ड दीन्दन अर विजिटिंग कार्ड मा ही पूरो परिचय लिख्युं रौंद।
मि - पण मि त कुछ काम नि करदो
ऐटिकेट कन्सल्टेंट (फॉर्म बंचद )- तुमर फॉर्म मा लिख्युं च कि तुम गढ़वाली भाषाक लोक साहित्य पर लिखदां ?
मि - जी
ऐटिकेट कन्सल्टेंट-बस तो तुमर डेजिगनेसन मा छपाए जालो -भीष्म कुकरेती -द एमिनेंट रिसर्च स्कॉलर  ऑफ ऐनसिएंट एंड डेड लैंग्वेज
मि -जी गढ़वाली मोरिं भाषा नी च।
ऐटिकेट कन्सल्टेंट- ओहो ! बड़ा आदिम्युं ब्यौ मा विजिटिंग कार्ड दीणो असली मतबल होंद हैंक पर रौब डाळण। वर्तमान भाषा पर खोज से रौब नि पड़दो बलकणम  डेड भाषा पर रिसर्च से ही रौब पड़द।
मि - जी ठीक च। गढ़वाली भाषा तैं मारि द्यावो।
ऐटिकेट कन्सल्टेंट- एक्सक्लूजिव विजिटिंग कार्ड का वास्ता आप तीन हजार रूप्या भारो। क्रडिट कार्ड बि चौलल।
मीन तीन हजार रुपया भौरिन
  ऐटिकेट कन्सल्टेंट- अब इन बथावो कि तुम तैं बरातम बुलायों च कि खाली रिसेप्सनम बुलयुँ च।
मि - जी१ बरातम बि अर रिसेप्सनम बि
ऐटिकेट कन्सल्टेंट- ओहो तो बड़ो खरचा ह्वे जालो
मि - जी ! वो तो बडो उद्योगपति  च
ऐटिकेट कन्सल्टेंट-जी मि घराती क बात नि करणु छौं मि त तुमर बात करणु छौं
मि - इखमा खरचा बात क्या च ?
ऐटिकेट कन्सल्टेंट- द्याखो द्वी ड्रेस त तुम तैं बरातौ खुणि चयेंद
मि - द्वी ड्रेस ?
ऐटिकेट कन्सल्टेंट-हां एक पारम्परिक ड्रेस त तुम तैं बरात पैटद दै लगल अर एक ड्रेस तब लगलि जब बरात होटल पौंछि जालि।
मि - द्वी ड्रेस?
ऐटिकेट कन्सल्टेंट- टोटल चार ड्रेस की जरूरत होलि। द्वी ड्रेस बरातम अर द्वी ड्रेस रिसेप्सनम
मि - रिसेप्सनम द्वी ड्रेस ?
ऐटिकेट कन्सल्टेंट-हां एक ड्रेस जब तुम रिसेप्सनम जैल्या अर हैंकि ड्रेस जब  तुम मनोरंजन कक्ष मा जैल्या अर इनि अलग अलग समय का वास्ता अलग अलग जुत, मोजा , रुमाल , घड़ी , परफ्यूम आदि आदि
मि - पण ड्रेस सिलाणम त टैम लग जालो अर ड्रेस खरीद बि ल्योलु त ड्रेसन फिर काम नि आण।
ऐटिकेट कन्सल्टेंट-हाँ पूरा ड्रेस को खर्चा होलू एकाद लाख
मि - एकाद लाख?
ऐटिकेट कन्सल्टेंट- चिंता नि कारो तुम इख दस हजार भरी द्यायो। हम तुम तैं किराए पर सबि ड्रेस मुहया करै द्योला           
मीन दस हजार रुपया भौरिन
मि - पण मि त बडो आदिमौ ब्यौ मा ऐटिकेट याने आचरण सिखणो ऐ छौ।
ऐटिकेट कन्सल्टेंट- ड्रेसिंग बि त आचरण याने  ऐटिकेट को असली हिस्सा च।
मि - पण मी तैं त उख ब्यौ मा हौर मेमानो दगड़ छवीं बात करण , कन खाणक खाण , कनो पाणि पीण, कनों शराब पीण   सिखण छौ।
ऐटिकेट कन्सल्टेंट- हाँ मैरिज पार्टी मानेरिज्म सिखणो बान  हमम क्रैस कोर्स च। वांकुण तुम दस हजार भारो अर भोळ आओ। अर हाँ जो कार बी किराए पर चयाणि च त दस हजार अलग से भारो 
मीन बीस  हजार रुपया भरीन अर अब मि भोळ ,  मैरिज पार्टी मानेरिज्म सिखणो बान  फिर से इख  औलु।
पण एक बात मीन सीखी आल कि मेमान  बि बणन तो अपण हैसियत से ही मेमान बणो 
             

Copyright @ Bhishma Kukreti  1/05/2013           
(लेख सर्वथा काल्पनिक  है

[Bhishma Kukreti]

Rudi-Udi Jagar Gatha: Example of Masculinity/Manliness in Garhwali –Kumaoni folklore/ballad
           रुदी -ऊदी जागर :भडौ , कटकू, भड़वळि या पांवड़ा

Folklore, Folk Legends, Folk Myths of Kumaon-Garhwal, Uttarkahnd-17
Chivalry, Gallantry, Graciousness Folklores, Folk Legends, Folk Myths of Garhwal, Kumaon, Uttarakhand –2 
                                         Bhishma Kukreti
  There are following types of Folklores or Jagar Gatha in Garhwali – Kumaoni folk literature-
1-Deity Folklore or Daivik Jagar Lok Gathayen
2-Pauranic Folklore or Pauranic Jagar Lok Gathayen 
3- Bravery Folklore of Veer, Bhad Jagar Lok Gathayen (Masculine or Manliness and feminine or femaleness folklore)
4-Love Stories Folklore or Prem Parinay ke Jagar Lok Gathayen
5-Misclenious folklore or Atririkt Jagar Lok Gathayen
  Main features of Masculine or maleness Garhwali –Kumaoni Folklore or Ballads 
                 The masculine or manliness Garhwali and Kumaoni folklores are the fine blends of fairy tales, historical tails, short stories, beliefs, superstitions, and messages and with full opportunities for poetic vitality and dancing. 
The Garhwali Kumaoni folklore masculine folklores incessantly provide voice from its earliest periods to the entire region (Uttarakhand), telling about hopelessness and then providing the suitable path. 
The Garhwali Kumaoni masculine/manliness folklores are rich in poetic genre of the time when they were created.
    The folklore creative used adjectives in such a way that audience understands it in wholeness. Economic uses of phrases are enough for making audience understanding the whole matter. 
   While singing the singers repeat the poetry and create the remarkable effects of alliteration.
  Kukreti details the dramatic structure found in Garhwali folk dramas and found that without knowing the knowledge of literature, folk literature creators were using every aspects of Natya Shastra literature in creating folk literature.
   There is always complete melody sense in Garhwali Kumaoni masculine/manliness folklores and are distinguished from other nearest regional (as Bijnaur, Saharanpur, Himachal Pradesh and Nepal) folklore melodies.
    The masculine characters of Garhwali Kumaoni masculine /manliness folklores are brave, definitely act as supernatural creatures. However, there is sense of real life effects in these bravery subject folklores too.  Usually, apart from supernatural acts, the brave men of Garhwali Kumaoni masculine/manliness folklores live the life of contemporary society.
Usually, it is seen that if male is king or prince in Garhwali Kumaoni masculine/manliness folklores, the king had several wives (barring some exceptions).
The main male character of Garhwali Kumaoni masculine/manliness folklores are brave, having sense of self identity, caring for family and society, respect to women especially his mother,  protector,  responsible, nurturing, spiritual, friendly, faithful, respectful, sensitive, trustful and a donor too.
               It is also found that main male character or hero besides perfect worrier, he also knows magic or Boksa Vidya etc in Garhwali Kumaoni masculine/manliness folklores.
Violence is also part of bravery oriented Garhwali Kumaoni masculine/manliness folklores.
                                    Rudi-Udi Jagar Gatha
           Udi Sumayl Jagar is an example of maleness or masculinity if Garhwali Kumaoni folklores. The folklore of Rudi and Udi are taken from Gadhu Sumyal. It is said that Rudi and Udi were in mid of fourteen century. Udi was the father of bravest of braves Gadhu Sumyal. The folktale belongs to Lower Khimsari and Upper Khimsari near Rudrapur.  Rudi and Udi had been Thokdar of Khimsari Riyasat.
A few lines of Rudi-Udi Jagar are as -
                   कुमाऊं और गढ़वाल की लोक गाथाएँ/जागर -17   

रुदी -ऊदी जागर :भडौ , कटकू या पांवड़ा

(सन्दर्भ: शिव नारायण सिंह बिष्ट , गढ़ु सुम्याळ )

कति सौ वर्ष हुईन , रुद्रपुर मा रुदी रौत
तलि खिमसरी हाट, रंदावो उदी रौत
एक दिन उदी चली गय रुद्रपुर मांझ
देखे वैन दिदा चिंता मा पोडियूं
ब्वद दिदा क्या च बात केकी च खैरी ?
क्य बिपद प्वड़े दीदा ऱे त्वेकू आज
इनि क्या बात छ जो हमसे नि ह्वे सकदी
दिदा हुकुम दे दे क्य कैरी धू आज
कै दुश्मन को सर काटीक लऊँ
कै रजवाड़ा को आज सफाचट कैरि द्यूं
जुल्म की बात जो मेरा रंदा चिंता हू वा,
हमारी माल की दूण अणसधि रई गय
हमारी माल की रस्याल बंद जो होई गय
उदी न सुणीन बैन गुस्सा चढ़ी ग्य
हमारी मौजदी मा, दूण रय अणसाधी
धिक्कार छ  हमकू, दूण जी नि साधी
दिदा जौंला दूण , लौला वींकू साधी
तली खिमसरीहाट आया उदी रौत
अपणी बोई मा बोल्द भड़ उदी रौत
दे दे आज्ञा हमकू, खुशी मन ह्वेका
जीति क औला दूण , दर्शन करला चरण का
इन बैन सूणी क , माता उंकी बोल दे
शाबाश बेटा मेरा , जावा दूण साध     
Long back, Rudi Raut was Thokdar of upper Khimsari and Udi Raut was Thokdar of lower Khimsari near Rudrapur.  One day, Udi Raut reached to Rudrapur and found his cousin elder brother Rudi worried.
Udi said,' Brother! What is the matter that we can't finish? You order me I shall put the beheaded head of our enemy at your feet. Whoever, kingdom you tell, I shall destroy it. Till my death you should not worry." 
Rudi answered," We are not successful to command Dun of mal (Valley of plains/Bhabhar) and nobody sends tax from there. We should correct the situation there."
Listening, the answer, Udi became very angry. Udi said," let us go to dun of mal and correct the situation".
Udi came to his place Khimsari and told whole story about wrong happenings in Dun Mal (plain valley).  Udi asked blessing of his mother for correcting the situation in Dun Mal.
His mother said," If you we e real my son, if you were real son of bravest of braves, you will defeat the enemies. The real dharma of Khsatriya is to win the battle."
After getting blessing from mother, both the brothers started journey on Raghuvanshi horses for Dun mal.
After reaching to dun mal, both worriers cut the heads of enemies as a human cuts banana trees.  There was bloodshed in Dun Mal. Both the brave men won the enemies and people paid taxes in the forms of wheat, cereals, ghee, milk and jewels. They sent the tax to Rudripur though transporters and messenger s.
The two brothers corrected the administration and started journey back to Khimsari. On the way, Rudi became greedy and he asked to Udi come slow while he would be going with messengers. Rudi ordered messengers to take all taxes to upper Khimsari.
Then Rudi stopped and waited for Udi. When Udi reached, Rudi said," I divided the taxes in two parts and dispatched to Upper Khimsari and Lower Khimsari."
On the way, both the brothers rested at Gharat/Panchakki (grinding mill run by water). Udi was tired and he slept. Sinful Rudi killed sleeping Udi by throwing grinder of Gharat.
He reached to lower Khimsari and started weeping before his aunt (mother of Udi) and said," We corrected the dun Mal but enemies killed Udi by deceptive methods. Now I am helpless without my brave brother"
The mother of Udi became sad and fell down on the ground. The wife of Udi became sad and fell on the ground. The wife of Udi wanted to burn her but being pregnant she did not perform sati (to burn herself).
Rudi said," I shall take revenge for my brother's death." Rudi returned to his house.
After the death of Udi, the Udi family became poor.
However, the wife of Udi Kunjavati delivered a male child.  The astrologer named the child as Gadhu Sumyal. When Gadhu Sumyal became young he came to know the story of his father's death.
Read Story  of Gadh Sumyal killing Rudi in next episode....


                       

Copyright (Interpretation) @ Bhishma Kukreti, 1/5/2013
Folklore, Folk Legends, Folk Myths of Kumaon-Garhwal, Uttarakhand to be continued...18

Chivalry, Gallantry, gracious Folklores, Folk Legends, Folk Myths of Garhwal, Kumaon, Uttarakhand to be continued...3   
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 
C.M. Agarwal , Golu Devta, 1992, The God of Justice of Kumaon Himalayas
N.D .Paliwal, 1987, Kumaoni Lok Geet
E.S. Oakley and Tara Datt Gairola 1935, Himalayan Folklore
M.R.Anand, 2009, Understanding the Socio Cultural experiences of Pahadi folks: Jagar Gathas of Kumaon and Garhwal
Dr. Pradeep Saklani, 2008, Ethnoarcheology of Yamuna Valley
Shiv Narayan Singh Bisht, 1928, Gadhu Sumyal, Banghat , Pauri Garhwal
Kumaon: Kala, Shilp,aur Sanskriti         www.himvan.com/webpages/dana.htm
Anjali Kapila (2004), Traditional health Practices of Kumaoni women
Bhishma Kukreti, Garhwali Lok Natkon ke Mukhy Tatva va Vivechana

[Bhishma Kukreti]

Seasonal Changes in Uttarakhand at the Mahabharata Kulinda Era

History of Kumaon, Garhwal (Uttarakhand) - Part 26   
Historical Aspects of Ancient communities of Kumaon-Garhwal (Uttarakhand), Himalayas-23                     
Historical Aspects of Kulindas or Kunindas Janpad of Uttarakhand (1400-400 B.C.) part-4
(All write ups are dedicated to great Historians Hari Krishna Raturi, Badri Datt Pandey and Dr Shiv Prasad Dabral)
                                          Bhishma Kukreti
Mahabharata provides glimpses of seasons of different regions of Garhwal, Kumaon (Uttarakhand) at the time of Kulinda or Kuninda Era.
                 Mahabharata states that the small rivulets get dried in the plains (Bhabhar) of Garhwal and Kumaon (Uttarakhand). The animals used to feel the shortage of water and sun strokes. Many forest animals used to get delirious and used to run here and there too. It was difficult to get food for animals and birds due to dry season.  There was regular animal migration in summer season. There was always forest fire in summer season in Bhabhar forests (Mahabharata, Adiparv 39/26-27; 69/18; 124.6).
The deeper rivers of Bhabhar were always with water in summer season. There were green trees with bloomed flowers around river beds. The whole fauna of Bhabhar were dependent on those deep rivers. In the hills there used to be spring season. There were tress Palas, mangos, Champa , tilak etc.
There used to be regular summer storm in the hills of Himalayas. As soon as the storms stop there used to be heavy rain or hail storms.  There used to be dust storm too. It was invisible at the time of dust storm. The trees used to fell due to strong summer storms.   Cloud busting was common while it was raining in summer. The air was speedy (Mahabharata, Vanparva).
  The rivers were full in rainy season and the water was with full of dirt and sands.
In winter season, the rivers were calm and clean. The nights were very cold (Vanparva) .
The snow falling used to be heavy at peaks of Himalayas in winter.  Glacier sliding was common and there used to be snow caves in winter. At this period, the birds never flew round peak of snowy Himalayas (Adiparv).

Copyright@ Bhishma Kukreti 1/05/2013
(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 -27
Ancient communities of Kumaon-Garhwal (Uttarakhand), Himalayas- to be continued...24
Historical Aspects of Kulindas or Kunindas Janpad of Uttarakhand (1400-400 B.C.) to be continued...5 


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
Khemanand Chandola, 1987 Across the Himalaya through Ages: a study of relations between Central Himalayas and Westren Tibet
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)
Dr. Naval  Viyogi, Professor M A Ansari, 2010  History of the Later Harappans and Shilpkara Movement (two volumes) Kalpaz Publication, Delhi, India
O.C. Handa, 2003, History of Uttaranchal (Page 22 for Khashas)
O.C. Handa, 2009, Art and Architecture of Uttarakhand
O.P Kandari and O.P Gusain, 2001, Garhwal Himalaya (Pages for Khasa- 309/360) 
Parmannad Gupta, 1989, Geography from Ancient Indian Coins and Seals
Prem Hari Har Lal, 1993, The Doon valley Down the Ages, Dehradun, India 
R.C.Bhatt, K.P. Nautiyal, 1987-88Trans Himalayan Burials, visa vis Malari, an Assessment, JOSHARD, Vol11-12 (pp 95-101)
R.C. Naithani, 1999, Radiant Himalayas,
S  S.s Negi, Back and beyond, Garhwal Himalaya: Nature, Culture and Society   
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.
Vishwa Chandra Ohri, 1980, Himachal Art and Archeology, State Museum, Shimla , Pages 3,5 and 65)
H. Sarkar, A.Banerji 2006, Hari Smriti , Chapter ' The Kunindas and their Archeology in Garhwal  Himalaya (pages-391-398).   
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 
Carleton Stevens Coon, 1962, The Origin of Race
C.S. Coon, The Races of Europe

[Bhishma Kukreti]

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

                          चबोड़्या - चखन्यौर्या: भीष्म कुकरेती
(s = आधी अ )
घरवळि बुलण बिस्यायि बल ," सुणो तुमर लक आज तलक  नि चौल त जावदि जरा पंडी जी मा जनम पत्री  दिखै लयावो। पंडी जी बथाला बल तुमर लेडी लक कनो बदलल "
मि - अब जब, अब तक कुछ नि ह्वे त अब क्या ह्वालो। कख छे तू बि बेकार कि बतौं मा।लेडी लक उक कुछ नि होंद।"
घरवळि- तुमर दगड त ज्युंरा बि क्या जीतल। भाग हूंद च।
मि -भाग ऊग कुछ नि हूंद
घरवळि - हूंद च  अब द्याखो ना ओबेराय होटलों जनक ऐम ऐस ओबेराय को हाल देखि ल्यावदि। शिमला गे छया सरकारी कलर्क  बणणो पण बौणि गेन शिमला को  सिसिल होटलम  कलर्क अर फिर हूंद करदा 1933  मा एम् एस ओबेरायन कोलता को ग्रैंड होटल किराया पर ले अर फिर चली ओबेराय होटलुं चेन।       
मि -हूंद च कबि। कथगा इ लोग बणन कुछ चांदा छा अर बौणि कुछ हौरि जांदन।   
घरवळि - ह्यां पण तुमर दगड़ किलै नि जावो तुम अपण  टिपड़ा दिखैक लावो 
मि -इन जी हूंद त ..
घरवळि - तुमर दगड़ लगण बोलो तो। उ पौढ़ नि रैनबक्सी कम्पनी इतिहास। कि सिंह ब्रदर्स जो द्वैवों वितर्क छ्या  एक इटालियन तै क्या मिलें कि भाग इ खुलि गेन 
मि - कबि कबि इन बि होंद
घरवळि -  पण तुम तैं किलै ना क्वी इटालियन मील ?किलै तुम किक सम्पर्क माँ नि अयाँ?
मि -सब बुलणा बात छन 
घरवळि -  बुलणा बात क्या छन। तुम जाणदा छा ना अजीत वाडेकर तैं?
मि -हां जब हम मर्फी डबल विकेट टूर्नामेंट और्गेनाइज करदा छा त वाडेकर जी मिलदा छा
घरवळि -  तो याद च जब सन इकहतरम ऊं तैं वेस्ट इन्डीज जाण वळ क्रिकेट टीम  माँ जगा नि मिलणि छे तो क्या ह्वे छौ?
मि -तब इन्डियन क्रिकेट सलेक्सन कमेटी का अध्यक्ष विजय मर्चेंट क वोट से वो टीम मा सलेक्ट ह्वे गेन।
घरवळि -  फिर ?
मि -फिर क्या नबाब पटौदी तैं टीम मा जगा नि मील तो अजित वाडेकर तै टीम कप्तान बणाण पोड़
घरवळि -  फिर ?
मि -फिर अजीत वाडेकर की अगुवाई मा भारतं पैल दै वेस्ट इंडीज अर इंग्लैण्ड क्रिकेट सिरीज जीत।
घरवळि -त ह्वाइ ना सी अजित वाडेकर पर लेडी लक की मेहरबानी। कख टीम मा इ जगा निश्चित नि छे अर कख कप्तान बौणि गेन।
मि -त इख्मा क्या ह्वाइ विजय मर्चेंट मुंबई का छया तो वाडेकर सलेक्सन को सलेक्सन एक आम बात छे
घरवळि -आर याद च मुहम्मद  अजरुद्दीन को सलेक्सन ?
मि -हाँ इंग्लैण्ड की क्रिकेट टीम सन चौरासी पिचासीमा इख आयिं छे अर  चौथा टेस्ट  की बारी आई अर अंशुमान गायकवाड बीमार पोड़ी गे अर अजरुद्दीन तै जगा मीलि
घरवळि -अर फिर अजरुद्दीनन पैथर नि द्याख
मि -क्रिकेट क्या सबि खेलों मा इनि होंद कि बहुत सी दें एक खिलाड़ी घैल या बिमार होंद तो नयो खिलाड़ी तैं जगा मीलि जांदी
घरवळि -अर मोहिन्दर सिंह धोनी तै कनकै जगा मील?
मि -या तो बड़ी रोमांचक खानी च
घरवळि -नै लेडी लक की मेहरबानी च
मि -त्वी बि ना सब चीजुं मा लेडी लक तै कुच्याणि छे।
घरवळि -क्यों ? जु दिनेश कार्तिक चोटिल नि होंद तो क्या धोनी तैं टेस्टम जगा मिल्दि?
मि -हूंद च इन तो
घरवळि -अर जु वीरेन्द्र सहबाग तै टेस्ट टीम से भैर नि करदा तो क्या शिखर धवन तैं जगा मिल्दि?
मि -हूंद च एक खिलाड़ी जांदो तो नया खिलाड़ी इन्डियन टीम आंदो इ च
घरवळि -तो फिर , शिवलकर,  त्यागी जना महान स्पिनर्स भारतीय टीम नि ऐन
मि -कुज्याण भै ! पण एक बात च खेलों मा अचाणचक भौत सी बात होंदन तो वूं बातुं  तैं लेडी लक से जुड़न ठीक नी च   




Copyright @ Bhishma Kukreti  2/05/2013           
(लेख सर्वथा काल्पनिक  है )

[Bhishma Kukreti]

Flora and Fauna of Garhwal – Kumaon (Uttarakhand) in Mahabharata Kulinda /Kuninda Age

History of Kumaon, Garhwal (Uttarakhand) - Part 27   

Historical Aspects of Ancient communities of Kumaon-Garhwal (Uttarakhand), Himalayas-24                     
Historical Aspects of Kulindas or Kunindas Janpad of Uttarakhand (1400-400 B.C.) part-5
(All the History write ups are dedicated to great Historians Hari Krishna Raturi, Badri Datt Pandey and Dr Shiv Prasad Dabral)
                                          Bhishma Kukreti

  Flora of Garhwal – Kumaon (Uttarakhand) in Mahabharata Kulinda /Kuninda Age
Mahabharata also describes the flora and fauna of Uttarakhand of Kulinda or Kuninda kingdom.
The epic tells various geographical aspects of Uttarakhand of Kulinda Age.
According to Mahabharata, there were Bel (Aegle marmalos), Khair (Acesia katchu), Bakli (Anogeissus latifolia), Kaith, Ank like trees in Bhabhar. In Bhabhar, the plants were not there on river sandy banks. 
  Mahabharata mentions the shrubs in many infertile places.
There were no fruit providing trees as Amaltas  (Cassia fistula), Ashok , kadamb, Karuanda, Devdaru (cedar), palas, pakad, paravat, papal, munjatak, Lakuch, Shal, Sheesham, Sral, Semal, Harr and Kshaudra.
The fruit providers trees of Uttarakhand  as Ambada, Anjir  (figs), Anar, Am, Anvala, Ingud, kathal, Khajur (chhakl), Gambhiri, gular, Jamun, Tun, Tal, Tinduk, Tendu , Neembu, pindkhajur, bheda, bargad, Ber, bel , Bhilava, Moch (Kela) are mentioned in Mahabharata.
The flowers of Kumaon and Garhwal (Uttarakhand) in Kulinda age of Mahabharata are  Ashoka, Indivar, Kaner, Kutz, Kurvak, Ketki, Kevada, Kovidar, Champa, tilak, patal, parijat, Punnag, bakul, mandar, shefaliki, Saptvarna, kamal etc. There is aflower mentined many times in Mahbharat is Kichakbenu.
The dehydration process of plants or leaves in this time was common.
The descriptions suggest that Bugyal were there and gardening was already developed at that time.
There are many trees those seemed to be fictional   as long trees of banana (kadli).   
Fauna of Garhwal – Kumaon (Uttarakhand) in Mahabharata Kulinda /Kuninda Age
Mahabharata mentions the animals of Kulinda age as Monkeys, lions, tigers, leopards, deer, antelopes, cats, buffalos, snakes, bear, elephants, Yak, bore,.
Mahabharata mentions birds of Kulinda era as sparrow, Kadambh, Kukkut (chiken), Kurur, Kraunch, Chakrvak, Jalkukat, Puskokil, Priyak, Plava, Bak, Bhringraj, Madgu, Saras, hans, Madhumakhi, Mosquitos,

Copyright@ Bhishma Kukreti 2/05/2013
(The write up is for general readers and may not be suitable for history research scholars)
History of Garhwal – Kumaon (Uttarakhand) to be continued... Part -28
Ancient communities of Kumaon-Garhwal (Uttarakhand), Himalayas- to be continued...25
Historical Aspects of Kulindas or Kunindas Janpad of Uttarakhand (1400-400 B.C.) to be continued...6 


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
Khemanand Chandola, 1987 Across the Himalaya through Ages: a study of relations between Central Himalayas and Westren Tibet
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)
Dr. Naval  Viyogi, Professor M A Ansari, 2010  History of the Later Harappans and Shilpkara Movement (two volumes) Kalpaz Publication, Delhi, India
O.C. Handa, 2003, History of Uttaranchal (Page 22 for Khashas)
O.C. Handa, 2009, Art and Architecture of Uttarakhand
O.P Kandari and O.P Gusain, 2001, Garhwal Himalaya (Pages for Khasa- 309/360) 
Parmannad Gupta, 1989, Geography from Ancient Indian Coins and Seals
Prem Hari Har Lal, 1993, The Doon valley Down the Ages, Dehradun, India 
R.C.Bhatt, K.P. Nautiyal, 1987-88Trans Himalayan Burials, visa vis Malari, an Assessment, JOSHARD, Vol11-12 (pp 95-101)
R.C. Naithani, 1999, Radiant Himalayas,
S  S.s Negi, Back and beyond, Garhwal Himalaya: Nature, Culture and Society   
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.
Vishwa Chandra Ohri, 1980, Himachal Art and Archeology, State Museum, Shimla , Pages 3,5 and 65)
H. Sarkar, A.Banerji 2006, Hari Smriti , Chapter ' The Kunindas and their Archeology in Garhwal  Himalaya (pages-391-398).   
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 
Carleton Stevens Coon, 1962, The Origin of Race
C.S. Coon, The Races of Europe
Dr Rameshwar Datt Gaur, 1990, Madhya Himalaya ka Vanspatik Parichay, Garhwal ki jivit Vibhutiyan aur uska Vaishishthya page 145-150
Rakhi Rawat and D.P. Vashishtha, 2011, Common Herbal Plant in Uttarakhand used in popular Medicinal preparation in Ayruveda, International Journal of Pharmacology and Photochemical Research   3(3):64-73
Mahabharata, Adiparv (119/12-13; 69/17-18; 70/2;70/4;70/7;70/21;70/14;113/8;741/2;158/44-48;) Vanparv (158/51-52; 158/49-51; 158/55); Sabhaparva 28/6)
A.P. Singh, 2000, Birds of Lower Garhwal Himalayas, FORKTAIL, 16 (2000):101-123