Articles By Bhisma Kukreti - श्री भीष्म कुकरेती जी के लेख

[Bhishma Kukreti]

 Gadhu Sumyal: Brave, Great Folk Legend of Garhwal and Kumaon

Folklore, Folk Legends, Folk Myths of Kumaon-Garhwal, Uttarkahnd-18
Chivalry, Gallantry, Graciousness Folklores, Folk Legends, Folk Myths of Garhwal, Kumaon, Uttarakhand –3 
                                         Bhishma Kukreti
   Every society had legends, heroes in each time. For examples, Maui is famous legend of Hawaii.
Gadhu Sumyal is one of the great, brave folk legends of Kumaon and Garhwal. Uttarakhand cultural historian Dr. Dinesh Baluni states that Gadhu Sumyal was contemporary of Kumaoni king Gyan Chand (1374-1419AD).Gadhu Sumyal was son of Rudi Bhad..
The Jagar of Gadhu Sumyal starts as
       कुमाऊं और गढ़वाल की लोक गाथाएँ/जागर  -18   

गढू सुम्याळ जागर :भडौ , कटकू, भड़वळि    या पांवड़ा

सन्दर्भ: शिव नारायण सिंह बिष्ट , गढ़ु सुम्याळ, और हरी दत्त भट शैलेश  )

खिमसारी हाट रंदो गढू सुम्याळ,
मालू मा को माल होलो वो सुम्याळ
तखरिया माल होलू गढू त सुम्याळ
जैका बाबू , दादान तलवारी मारे
वैका  बेटा बि तरखार मारी लालो
खिमसारी हाट मा पड़े घुरमी अकाळ
तड़फी तड़फी मरीन लोग उखड़ सी माछा
जागु जागु पड़ीन डाला का सा गेंडा
स्वागीण रांड ह्वैन   कोली का मरीन बाला
ज्वाती नी भुंचा कैन, जिंदगी नी भोगी
तड़ी -तपड़ी करी, कमाई सब खाई याले
भूख मरण लगै गढू सुम्याळ
चल मेरी जिया , लीला देइ
आरुणी जंगल जौला , जड़ी बूटी खौला
माता लेक तब गढू , माल ऐगे आरुणी जंगल
xxx    xxx
तब दीपकोट मा वैन
कोटू बोणो कर याले
बैरी को एक नि रखे
रिझाना को सी शेष
तब सुरमा लीक , गढ़ु सुम्याळ
खिमसारी  ऐगे
माता ने बालो भेंटे
ब्वारीन सासु का पैर छुंयाँ
खिमसारी कोट मा, बड़ो आनंद बढ़
मर्द मरी गैन , बोल रई गैन
मर्दु का पंवाडा , गाया गैन     
              Gadhu Sumyal was great brave man of Khimsari Hat. His father and forefathers were brave Bhad. Once, there was worse famine in the region. People started starving. Children died on their mother's hands. Women became widow. There was severe food shortage in the hose of Gadhu Sumyal.
           Gadhu Sumyal suggested his mother Lilavati to migrate for Aruni forest.  Mother and son started living on forest produces. Lilavati remembers the buffalos and cows of Deepu the elder uncle of Gadhu. She advised Gadhu Sumyal to bring buffalo of Dipu by bartering her necklace. Gadhu went to his elder uncle with his mother's necklace. Gadhu asks Dipu of Dipkot to give milk producing buffalo against gold necklace. Dipu got conspiracy idea to kill Gadhu Sumyal. Dipu tells his conspiracy idea to his sons. Dipu sent Gadhu Sumyal to jungle for taking buffalo. Gadhu went to jungle and sons of Dipu followed him. Sons of Dipu threw big stones on Gadhu Sumyal.  Gadhu Sumyal caught their hands and asked for buffalo. They gave buffalo to him. Gadhu Sumyal returned to Aruni forest taking buffalo on his arms. When Lilavati saw buffalo she started weeping as the buffalo was infertile and she was unable to produce milk. They prayed for god and buffalo started producing milk.
          Gadhu Sumyal was great flute player. One day, he was playing flute in forest. A princess Surma used to live nearby. Surma was attracted to music of flute playing by Gadhu Sumyal and became his lover in her own mind. She searched Gadhu Sumyal for nine days and nine nights.  At last she met Gadhu Sumyal. Gadhu took Surma and went before his mother. Gadhu Sumyal married to Surma. Prosperously, those three started live happily.
              Dip was very jealous seeing Gadhu's prosperity. Dip thought again to destroy Gadhu Sumyal.  Dip went to his nephew and asked him to collect taxes from Talla Salan and Malla Salan (South of Garhwal is called Salan). Dipu told a lie to Gadhu Sumyal that Salanis killed his father Udi.  Gadhu was angry to hear the story and became ready to take revenge the killing of his father by Salanis. 
              Gadhu became ready with weapons and ammunition. Surma became unhappy to know her husband going to Salan. Surma advised her husband not to go Salan. However, Gadhu Sumyal made her understand.   Surma advised Gadhu not to walk aloof path and without checking not to sit on a cot.   
           Gadhu Sumyal started his journey for Salan by riding on horse.  Salanis came to know arrival of Gadhu Sumyal and they also made strategy to kill him. Salanis dig a long dike and put the cot on it. Gadhu Sumyal came and Salanis offered him to sit on cot. Gadhu checked the cot by his stick and found the conspiracy.  Gadhu Sumyal killed his enemies by swords. After winning Gadhu Sumyal added new taxes.
           There in Dipokot, Dipu made another conspiracy. He gave gold coins to maternal uncle of Surma and wanted to make Surma as his son's wife. Surma's maternal uncle called Surma to Dipkot. The marriage procession was ready. By any means, Surma was sat into Pinas.  The servants started to take Surma on Pinas.  Surma saw Gadhu cooking food. She threw stones on cooking food.  Gadhu recognized hands of his wife Surma.
       Gadhu reached to Pinas. Surma told the real story. Gadhu Sumyal became angry. Gadhu Sumyal killed Dipu and his seven sons.
  After killing enemies, Gadhu Sumyal reached Khimsari hat and met his mother. Surma touched her mother in law's feet. There was joy ever where in Khimsari hat. Happily, joyfully all congratulated Gadhu Sumyal.

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Copyright (Interpretation) @ Bhishma Kukreti, 2/5/2013
Folklore, Folk Legends, Folk Myths of Kumaon-Garhwal, Uttarakhand to be continued...19

Chivalry, Gallantry, gracious Folklores, Folk Legends, Folk Myths of Garhwal, Kumaon, Uttarakhand to be continued...4   
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
This chapter contains the folk story of great folk legend of Uttarakhand; folk story of great folk legend of Pauri Garhwal Uttarakhand; folk story of great folk legend of Tihri Garhwal Uttarakhand; folk story of great folk legend of Chamoli Garhwal Uttarakhand; folk story of great folk legend of Rudraprayag Garhwal Uttarakhand; folk story of great folk legend of Uttarkashi Garhwal, Uttarakhand; folk story of great folk legend of Dehradun Garhwal, Uttarakhand; folk story of great folk legend of Hardwar Garhwal, Uttarakhand; folk story of great folk legend of Udham Singh Nagar Kumaon, Uttarakhand; folk story of great folk legend of Nainital Kumaon, Uttarakhand; folk story of great folk legend of Almora Kumaon, Uttarakhand; folk story of great folk legend of Champawat Kumaon, Uttarakhand; folk story of great folk legend of Bageshwar Kumaon, Uttarakhand; folk story of great folk legend of Pithoragarh Kumaon, Uttarakhand

[Bhishma Kukreti]

गढ़वाली हास्य -व्यंग्य
सौज सौज मा मजाक मसखरी
हौंस,चबोड़,चखन्यौ 
सौज सौज मा गंभीर छ्वीं
                             आजौ रेफ्रिजिरेटर लीण अर वै बगतौ  फ्रिज लीण भाग- 1   

                                    चबोड़्या - चखन्यौर्या: भीष्म कुकरेती
(s = आधी अ )
         दिन बदलद टैम नि लगद। एक समौ छौ रेडिओ बिचण वळ कै कै दुकानुम गौणि गाणि तीन ब्रैंडु फ्रिज होंदा  था- गोदरेज , केल्विनेटर अर जेनिथ। बकै फ्रिज जन की जेम, स्पेंसर  केल्विनेटर की फैक्ट्री मा इ बणदा छा। आज त फ्रिज बिचण वाळ जादा अर खरीदण वळ कम। गोदरेज को नाम मुंबई मा याने पश्चिम अर दक्खण  भारतम बड़ो छौ अर  उत्तरी भारतम केल्विनेटर को सम्मान जादा होंद छौ . पूर्वी भारत को  गणत मार्केटिंग मा जयीं बितिं छे।
फ्रिज बुक करण बड़ो अर कठण  काम मने जांद छौ तबि त जैक इक फ्रिज ह्वावों वो रौब से सड़क इ ना ट्रेन मा बि रौब दाब से चलदा छा। अन्वार पर रौब से जणे जांद छौ कि ये  मनिखौ घौर फ्रिज च।
          मि वै समाज को सदस्य छौ जख पंखा अर घड़ा ह्वे ह्वे गे त हमर बिल्डिंग या खोळि बिटेन  गरमी अफिक भाजि जान्दि छे।
चूंकि में पर मैनेजर को तगमा लग्युं छौ त  जब मि कखि बि सोसल गेदरिंग मा जांदो छौ  त सबि कै ना कै तरां से बात निकाळि इ दींदा छा - माइ गाड़ी (मोटर साइकल), माइ  फ्रिज।।या वी हैड पार्टी एंड आइ कूल्ड बियर दियर ...
  सोसल प्रेसर को वजै से मीन फ्रिज बुक कार।
गोदरेज फ्रिज बुक करणों मतबल छौ बिल्डिंग वाळु बि भलो। कैक पौण/मेमान आवन तो मेमानौ बान ठंडो पाणि उखन इ लये  जांद छौ जैक इख फ्रिज ह्वावो। कबि कै तै  दारु मा बरफ मिलाणो बिगरौ ह्वे गे त बेहिचक फ्रिज वाळ से बरफ मांगे जांद छौ अर फ्रिज वाळक जुमेवारी होंद छे कि वो बरफ को पुरो इंतजाम कार।  वै बगत हैव्स (जै मा छ) वाळु  जुमेवारी होंद छे कि हैव्स नौट (जौंम नी च ) वाळु  जारोरत पूरी कारो। आवश्यकता खोज की ब्वे च त गरीबी सहयोग अर सहकारिता की जननी च।
जनि बिल्डिंगम पता चौल कि म्यार फ्रिज आण वाळ च त बिल्डिंग वाळ खुस छया कि अब बिल्डिंग मा द्वी फ्रिज ह्वे जाला। गीता राम भट जी को इख फ्रिज छौ अर गीता राम जी आज बि बुल्दन कि वै बगत ऊंन कबि ठंडो पाणि नि पे किलैकि बिल्डिंग का क्वी ना क्वी ठंडो पाणि या बर्फौ बान ऊंकी देळि मा खड़ो मिल्दो छौ। म्यार फ्रिज बुक कराण से भट्ट जी खुश  छा अर वूं तैं आशा छे कि शायद अब ऊं तैं अपण फ्रिजौ ठंडो पाणि नसीब होलु। वै बगत, गां मा ब्यौ को पैलु कल्यौ पर गाँ वाळु हक होंदु छौ अर मुंबईम हमर बिल्डिंग मा फ्रिज को ठंडो पाणि अर बरफ पर सरा बिल्डिंग वाळु हक होंदु छौ।
खैर जब बिल्डिंग वाळु तै पता चौल कि मीन फ्रिज बुक करी आल तो बरफ अर ठंडो पाणि पीण  वाळ का इच्छाधार्युंमा उकरांत शुरू ह्वे गे कि फ्रिज कब आलो।
पण वै बगत फ्रिज इनि नि आंदो छौ बलकणम पैल कम्पनी को एक बिजली मैकेनिक आंदो छौ अर वो बिजली चेक करदो छौ फिर फ्रिज को प्लग आदि फिट करदो छौ तब ही फ्रिज आणै बारि आन्दि छे।
अब जब पता चौल कि भोळ बिजली मैकेनिक बिजली कनेक्सन चेक करणों आणो च त लोगुन सब्युं पाँति लगै दे कि गेट पर अर  बिल्डिंग से रस्ता भैर कु खड़ो रालो। सब तै डौर छौ कि कखि मेकेनिक तै हमर बिल्डिंग नि मील अर मैकेनिक बगैर विजित का वापस चली जावो तो फिर फ्रिज आणम  अंदाळ ह्वे जाल।
मि तै बि ऑफिस से छुटी मीलि गे किलैकि कम्पनी को मैनेजर को इख फ्रिज , कार या टीवी आवो तो कम्पनी की ही साख बढ़ण छे।
अब सुबेर बिटेन स्याम छै बजे तलक मैकेनिक नि आयि। तो सूबेर से स्याम तलक हरेक घंटा मा लोग  रस्ता अर गेट पर खड़ा होणो काम अफिक निपटाणा छा।
खैर प्रतीक्षा की घड़ी खतम ह्वाइ अर मैकेनिक साब ऐन। हमन मैकेनिक साब तैं काम करण से पैलि कोका कोला पिलायि अर मैकेनिक साब तैं आश्वाशन दे जब भि जरूरत ह्वावो तो कोका कोला मांगी लेन।
मैकेनिक साबन  डाक्टर जन हमर इलेक्ट्रिक कनेक्सन चेक कार अर हिराकत भर्याँ शब्दों से बथाई बल हमर बिजली तार ठीक नि छन अर अर्थिंग बि नी च हमन दुसर कोका कोला बोतल मंगाइ  अर चापलूसी कार तो मैकेनिक साबन हम पर मेहरबानी कार अर इलेक्ट्रिक प्लग  लगाइ अर अर्थिंग बि ठीक कार।
हमन मैकेनिक साब तैं इलेक्ट्रिक वाइरिङ्ग  चार्जेज का अलावा इक्कीस रुपया की व्यक्तिगत पिठाई लगाई
अब फ्रिज आणो पूरी आश ह्वे गे तो ख़ुशी मा डा. बलबीर सिंग रावत (जु अब देहरादून छन ) अर मि पार्टी करणों एक बार मा गेवां।
जब तलक फ्रिज नि आयि तब तलक सरा बिल्डिंग माँ सब्युं तैं बड़ी उकरांत (रेस्टलेसनेस ) हुंई राइ।
खैर एक दिन फ्रिज ऐ ग्यायि। पण तैबरी फ्रिज आण अर वैबरी प्रयोग करण म फरक छौ। फ्रिज औन करणों बान फिर से  मैकेनिक साब  आंदा छा।
फिर द्वी तीन दिन बाद मैकेनिक साब ऐन अर फ्रिज औन करी गेन. इथगा देरम बिल्डिंग का लोग अपण अपण ड्यारन कांच की बोतल लेकि ऐन बथै गेन कि जब ठंडो पाणी जमा ह्वे जावो तो पाणी उंक ड़्यार भेजी देंन । हम तै बुरु नि लग किलैकि, हम तबि मुंबई माँ ग्रामीण परिवेश की मानसिकता माँ रहंदा छा।  हम जब गाँ मा छा तो एक मवासो दंदळ छौ त हम सरा गाँ वळ अपण समजिक वै दंदळ को प्रयोग बेहिचक करदा छा तो हमर फ्रिज पर बिल्डिंग को अधिकार हुण तब एक आम बात छे।
फ्रिज   आणो बाद मि तैं चार पांच  ड्रिंक पार्टी बि दीण पोड़ीन   
   अर आजौ रेफ्रीजेरेटर को आणम वो ऐडवेंचर नि होंदु जो वै बगत होंदु छौ।

आज रेफ्रीजेरेटर कनै खरीदे जांद  पर लेख  भोळ तक प्रतीक्षा कारो ....             

           

Copyright @ Bhishma Kukreti  3/05/2013           

[Bhishma Kukreti]

 Social Structure, Social behaviors and Societies of Kumaon and Garhwal (Uttarakhand) in Mahabharata Kulinda/Kuninda Era

History of Kumaon, Garhwal (Uttarakhand) - Part 28   

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-6
(All the History write ups are dedicated to great Historians Hari Krishna Raturi, Badri Datt Pandey and Dr Shiv Prasad Dabral)
                                         By: Bhishma Kukreti
Mahabharata describes anthropological, ethnographical details of Garhwal and Kumaon of Mahabharata Kulindas/Kunindas Era.
Vanaparva (140/25' 177/11); Sabhaparva (28/6..; 52/3) of Mahabharata provide details of various social structures, social behavior and societies of Kumaon and Garhwal (Uttarakhand) of Kulindas /Kunindas Era.  There are descriptions of following Garhwali – Kumaoni social communities or inhabitants (Castes or Jati) of this Age (Dabral, 1968 and journal of Anthropological Survey of India, 2003, volume -52, page 52):
Ekasan or Sthirvasi or Stable Khas community or settled Khas jati;
Jyoha/ Johari Bhotantik  or inhabitants of Johar region;
Deerghvenik Pradar (People wearing plaited long hair) community;
Darad –The inhabitants of passes and were very strong;
Pushup Kirat (Pastoral Kirat or Kulinddas)-All over Himachal and Mid Himalayas;
Tangan and Pratanagan (Traders of Borax and horses);
          Since, the name for Janpad of most of the Uttarakhand territories was Kulinda the large population of Uttarakhand belonged to Kulinda. Today's Kanet/Kunait/Kanait of Garhwal, Kumaon, and Himachal Pradesh are Kulindas of Mahabharata Age.
Kulindas of Uttarakhand of Mahabharata Age were pastoral community or they were domestic animal owners and used to trade domestic animals. 
Mahabharata also describes Subahu the Kulinda king as Kirat king. It means The Kirat community was as strong as Kulinda community in Uttarakhand.  Few Kirat communities were dependent on forest vegetations. Kirat used to put on leather dresses and were cruel or fearless in nature. Kirat women were great hunters.
           Historians recognize Jyoha community of Mahabharata of Uttarakhand / Kulinda as today's Johari Bhotaiya community (Dabral, 1968, Uttarakhand ka Itihas pt -2; Motichandra, Trade and Trade Routes in Ancient India page-11).
    The people of Deerghvenik Pradar community were sporting long hair and are recognized as the communities of today's Tibetians or Bhotias.  They have strange customs and culture than other Kulinda communities.
            Tangan and Paratanagan (Traders of Borax and horses) communities used to live nearby today's Tanknaur Pargana, Tangni chatti, Tangniya regions. Today's Tangniya Rajpur clans are said to be Mahabharata's Tangan and Paratanagan (Traders of Borax and horses) communities.
    Khasas  (ekasan or Sthirwasi) were more urbanized that used to live in villages and used to perform agricultural activities.
          Darad were found from Dardistan to Nepal.
     Tushar communities of Kulinda region in Mahabharata are recognized as Kushan community.
             There were some communities those were as prehistoric communities and used to eat raw mutton and were ignorant about metal uses.
There is mention of Brahmins in Kulinda Era in Mahabharata and used live of vegetation only. Sage like Vishwamitra used to be attracted by beautiful girls of Kulinda regions.
                      Abnormal Human communities of Kulinda Era of Mahabharata
The Mahabharata details the abnormal human communities of Kulinda region. These abnormal communities were Gandharva, Kinnar, Yaksha, army of Kordhvas  Rakshas, army of Ghatotkach, Army of Rauda and Maira, Apsara,
There is mention of nag community residing near Hardwar (Gangadwar). 


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 -29
Ancient communities of Kumaon-Garhwal (Uttarakhand), Himalayas- to be continued...26
Historical Aspects of Kulindas or Kunindas Janpad of Uttarakhand (1400-400 B.C.) to be continued...7 


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
Sukhdev Singh Charak,1979, History and Culture of Himalayan states
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 comprises social structure and social communities of Uttarakhand in Mahabharata Age; social structure and social communities of Pithoragarh Uttarakhand in Mahabharata Age; social structure and social communities of Dwarhat Uttarakhand in Mahabharata Age; communities of Champawat Uttarakhand in Mahabharata Age; social structure and social communities of Bageshwar Uttarakhand in Mahabharata Age; social structure and social communities of Almora Uttarakhand in Mahabharata Age; social structure and social communities of Nainital Uttarakhand in Mahabharata Age; social structure and social communities of Udham Singh Nagar Uttarakhand in Mahabharata Age; social structure and social communities of Rurki Uttarakhand in Mahabharata Age; social structure and social communities of Hardwar Uttarakhand in Mahabharata Age; social structure and social communities of Dehradun Uttarakhand in Mahabharata Age; social structure and social communities of Pauri Garhwal Uttarakhand in Mahabharata Age; social structure and social communities of Rudraprayag Garhwal Uttarakhand in Mahabharata Age; social structure and social communities of Chamoli Garhwal Uttarakhand in Mahabharata Age; social structure and social communities of Tihri Garhwal, Uttarakhand in Mahabharata Age; social structure and social communities of Uttarkashi Garhwal, Uttarakhand in Mahabharata Age.

[Bhishma Kukreti]

  Pani Ki Gani:  Modern Garhwali play/Drama about Water Conservation or Water Harvesting
(Review of 'Pani ki Gani ' drama written by Gajendra Nautiyal )
           (Garhwali Drama, Kumauni Plays, Uttarakhandi Stage show, Himalayan Dramas)
   Let us celebrate of Hundred years of Modern Garhwali Theatre!
                                        Bhishm Kukreti
             All over world, in every region there is discussion about problems of water shortage. The future is very dark as far as water availability for all is concerned. One of the main reasons for water shortage is that people ware leaving the traditional system of water harvesting or water conservation.
         There were  traditional water conservation or water harvesting system through Kul in Himachal Pradesh and Uttarakhand; water protection or water harvesting through Naula, water conservation or water harvesting Khatri in many hill provinces, water upkeep or water harvesting through khul in Himachal and Uttarakhand; water conservation or water harvesting through Zabo in Nagaland; water management or water harvesting through Cheo Ozihi in Nagaland; Virdas, katas, Korambus and Jackwalls are other water maintenance or water harvesting systems of Indian rural regions. In Garhwal and Kumaon, making big ditches on hill Plato that is building Khal or chahel were common traditional system of water preservation or water harvesting.
   One of the prolific Garhwali theatre activist and drama writers Gajendra Nautiyal smartly, marvelously discusses the prevailing condition of water shortage in villages, towns, cities and big cities. Through this wonderful awareness play, Gajendra takes the audience to the United Nations conference on Water Conservation, New York too. Gajendra is successful in creating desire to conserve water for next dry season and for next generation too.
The drama does not have any single story but honestly and cleverly Nautiyal creates such scenes that audience is attracted to watch the drama from beginning to the end. The stage play writer took the help of Sutradhars to connect the scenes of different regions and places very elegantly.
The dialogues of drama for awareness for water protection are simple and easily connect to audience. Yes of course, there are dialects of Tihri Garhwal but Salanis (South Pauri Garhwal) would also understand those Tihri dialogues in the drama.
The drama style is satirical and humorous that audience digests the serious subject.
The Playwright used traditional songs and cultural practices realted to understand the importance of water management to start the drama and is marvelous example of connecting the play with the audience immediately-
               प्रथम  दृश्य
[वाद्य यंत्रों की धुन के साथ मंच पर तीन चार क्लालाकर आते हैं। गीत की धुन पर ब्योली और सहेली धारा पूजते हैं ]
कोर्स गीत - ब्योली हे ब्योली तेरि खुटी पड़ी गौं मा
              ब्योली हे  ब्योली, ब्योली हे  ब्योली
              पैलो काम त्वेकू, ब्योली हे  ब्योली
              पाणी भरिल्ये -ब्योली हे  ब्योली
               ब्योली हे  ब्योली, ब्योली हे  ब्योली
               पाणी की धारा , पैली पुजीले। ब्योली हे  ब्योली
              पैली पुजीले

  This drama was staged in fifty eight villages of Devprayag Garhwal region and became so much effective that people of the region built thirty six Khali or Chehel.
Pani Ki Gani is one of the Garhwali marvelous dramas of this century for public awareness.
Definitely, the playwright Gajendra is modern hero for creating such needed awareness for water preservation.
Copyright @ Bhishm Kukreti 3/5/2013
Review on Popular Garhwali Drama, Kumauni Plays, Uttarakhandi Stage Plays, and Himalayan Dramas to be continued

   Let us celebrate of hundred years of Modern Garhwali Theatre! 

[Bhishma Kukreti]

गढ़वाली हास्य -व्यंग्य
सौज सौज मा मजाक मसखरी
हौंस,चबोड़,चखन्यौ 
सौज सौज मा गंभीर छ्वीं
                    आजौ रेफ्रिजिरेटर खरीदण अर वै बगतौ  फ्रिज लीण।  भाग- 2 

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

              अचकाल रिफ्रिजिरेटर लीण सरल च पण प्रक्रिया अबि जरा टेड़ी च। ग्राहक एक अर बिचण वाळ सौ।  अनार एक अर बीमार सौ। कुर्सी एक अर कुर्सी हकदार सौ।
              हम तै अपण पुरण फ्रिज से क्वी सिकैत नि छे। म्यरो  पुरण फ्रिज तै इ हम से नाराजी ह्वे गे। पुरण फ़्रिजौ बुलण छौ बल या बि क्वी बात ह्वे कि वो इं उमर मा सात सात दिनु बासी खाणक कि गंध सुंगणु रावो। चलो बासी कूसी भोजन की गंद बास तो सहन करि ल्यालो पण जख स्यूण (सुई ) बान जगा नि ह्वावो उख सब्बळ त नि कुच्याण चयेंद कि ना! पुरण फ्रिजो बुलण छौ बल हमर परिवार बढ़ी गे तो हम अपण परिवारौ बोझ पुरण फ्रिज पर किलै डाळणा छंवां। अति बोझ की पीड़ा से  फ्रिज रोज क्या हर समौ घर्र घर्र करीक सुसकारी भरदो छौ अर हम समजदा छा कि हमर फ्रिज अपण लोक गीत गाणु च। जब कबि फ्रिज गीत गाण बंद करी दींदु छौ त हम फ़्रिजौ डाक्टर बुलांदा छा। कुछ दिन तलक फ़्रिजौ डाक्टर की मलास, छ्वटि -म्वटि सर्जरी  अर पट्टी -बैंडेज से फ्रिज होश मा आंदो छौ पण अखिरैं डाक्टरन बि जबाब दे द्यायि अर हमकुण भगवान से प्रार्थना की  सलाह दे।बस हम रोज फ्रिज की लम्बी उमरौ बान भगवान से प्रार्थना करदा छा। एक दिन बोझ का मारा हमर पुरण फ्रिजन इलेक्ट्रिक शौक से खुद ही ख़ुदकुशी करी दे। हम फ़्रिजौ फेमिली डाक्टरम बि गेंवां पण हमर फ़्रिजौ फेमिली डाक्टरन  आण से इनकार करि दे अर फिर पछ्याणको  कबाड़ीन ही फ़्रिजौ दाह संस्कार कार   
          पुरण फ्रिज जाणो बाद हम ठंडो पाणी जगा सादो पाणि पीणों तयार छया पण हम से ताजो खाणक नि खाये गे। हमर जीबि मा   बासी तिबासी खाणक खाणों स्वाद बैठी गे छौ। तो बासी भोजन प्रेमी परिवार का सदस्योंन प्रजातांत्रिक ढंग से मि  तै  आज्ञा दे कि मि फ्रिजुं प्रिलिमिनरी सर्वे करिक औं।
मि ऐत्वारो खुण  चार पांच बड़ी दुकानुंम फ्रिज दिखणो ग्यों अर अर्ध मुर्छित अवस्थाम  बड़ी मुस्किल से घौर बौड़। एकी कंपनी का बीस साइज का फ्रिज , एकी साइज मा बीस किस्मौ टेक्नौलौजी का अलग अलग फ्रिज! फिर हरेक फ्रिज की विशषता वास्ता भिन्न भिन्न अलंकृत भाषा का इस्तेमाल करण वाळ पैम्फलेट देखिक मि रंगतै ग्यों। मै लग मि फ्रिज नि दिखणु छौं बलकणम विज्ञापनों मा नाट्य काव्य पढ़णु हों अर दृश्य काव्य दिखणु हों। जो आज विहारी कवि ज्यूँद होंद तो विज्ञापनों अलंकार पौढिक विहारीन हीन भावना ग्रसित ह्वेक आत्महत्या करि लीण छौ।   तीन चार सौ किस्मौ फ्रिज देखिक मि चचलै ग्यों अर सही माने  मा घंघतुळे ग्यों याने कन्फ्यूज ह्वै ग्यों। एकी दूकानम अलग अलग साइजो अर टेक्नीक का वास्ता  अलग अलग सेल्समैन छया। अर हरेक सेल्समैन अपण ब्रैंड, अपण साइज अर अपण टेक्नौलौजी की प्रशंसा मा उथगा तल्लीन नि छौ बल्कणम हैंको ब्रैंड, हैंको साइज अर हैंकि तकनीक की हद से बिंडी बुरै करण मा उस्ताद छया। हरेक सेल्समैन समजाण से जादा मि तैं कन्फ्यूज करणम बड़ी मेनत करणु छौ।  हरेक सेल्समैनन म्यरो फोन नम्बर नोट कार।   
मि घंघतुळे, घबरै घौर औं। घौर वाळ मेरि घबराट देखिक दुकनि बिटेन ठंडो मिनरल वाटर लैन। अब हमर बिल्डिंग वाळ मोडर्न ह्वे गेन तो एक हैंकाक इखन ठंडो  पाणि मंगणम अपणी बेज्जती अर तौहीन समजदन।
एकाद घंटा मा मेरी तबियत सुधरी। अर इना मेरि तब्यत सुधरि उना नाना प्रकार की फ्रिज कंपन्यूं अर फाइनेंस कंपन्यूं  फोन आण बिसे गेन।
इखम बि हेरेक कम्पनी क अलग अलग साइज अर टेक्नौलौजी क विभाग से अलग अलग फोन ऐन अर हरेक कॉलर अपण साइज या टेक्नौलौजी प्रशंसा नि करणों छौ बलकणम दुसर साइज अर दुसर टेक्नौलौजी की बुरी तरह से काट करणु छौ अर इथगा काट त भारतीय जनता पारी कौंग्रेस की काट  नि करदी जथगा काट एकि कंपनि क कॉलर अपणी कम्पनी क दुसर साइज अर हैंकि टेक्नौलौजी की काट करणु छौ।
फाइनेंस कम्पनी वाळ बि अपण फिनैंस स्कीम  की प्रशंसा नि करणा छा बलकणम दुसर फिनैंस कम्पन्यूं स्कीमुं कमजोर पक्ष की ऐसी तैसी करणा छा।
अर कम्पन्यूं ऑफिस से अर फिनांस कंपन्यूं फ़ोनों से अब मेरो सरा परिवार वाळ घंघतुळे,घबरै, गलत फहमै, कनफ्युजे गेन। कैक बि  समज मा नि आई कि कै साइजौ अर कैं टेक्नौलौजी फ्रिज लिए जावो।
हमन बिल्डिंग अर हौर  दोस्तों , ए  शहर इ ना बलकणम  दुसर शहरों रिश्तेदारों  से बी सलाह ले कि कु फ्रिज लिए जावो।
पण दगड्या - दोस्तों अर रिश्तेदारों न सलाह दीण से  हम सब्युं तै जादा ही घबरै गवाँ।
सबि इन नि बथावन कि कु रेफ्रीजेरेटर लीण बलकणम इन जरुर बथावन कि कु कु फ्रिज नि लीण।
एक दगड्यान बोलि बल अलण फ्रिज कतै नि खरीदेन अलण फ़्रिजौ कूलिंग तकनीक बेकार च। म्यार सडो भायिक समदिक स्याळो भणजौ चचान ओ फ्रिज खरीद छौ आज तलक ठंडो पाणि पड़ोसी से ही मांगदन बिचारा! तुम इन कारो फलण रेफ्रिजिरेटर खरीदो।
त एक रिस्तेदारन चेतावनी दे बल नै नै ! फलण रेफ्रिजिरेटर कतै नि खरीदण'. फलण फ़्रिजौ कूलिंग कैपेसिटी त ठीक च पण इंसुलेटिंग भौत इ रद्दी च। पांच साल पैल  म्यार बडाक नन्या ससुरौ झड़नति क जीजान अलण रेफ्रीजेरेटर खरीदी छौ त आज तक पछताणा छन।
इख पर हैंक दोस्तन घ्याळ करी दे बल स्यु ब्रैंड कतै नि खरीदण, ये ब्रैंड की सर्विस बेकार च । मेरी मौसिक जिठाणि ममाक साडो भयिक नातिन स्यु ब्रैंड खरीद छौ आज तलक वूं कम्पनी सर्विस सेंटरौ पता अर फोन नम्बर खुज्याणा छन।
दफ्तरम एक होशियार मने जाण वळ  सहयोगीन बथाइ बल अलण ब्रैंड की कूलिंग कैपेसिटी ठीक च पण इंसुलेटिंग टेक्नीक खराबच, वै ब्रैंड की इन्सुलेटिंग ठीक च पण जगा की कमी च, ...सतों ब्रैंड की सर्विस ठीक च पण टेक्नौलौजी पुराणी च, अठों ब्रैंड की टेक्नौलौजी लेटेस्ट च पण ब्रैंड को नाम गंदो च।
जथगा लोग उथगा इ कु कु ब्रैंड नि लीणो चेतावनी!
आखिरैं हमन अपण पुरण फ़्रिजौ डाक्टर याने फ्रिज मैकेनिक की सलाह सेवा ल्यायि।
अब रेफ्रिजिरेटर त ऐ ग्यायि पण हम कै तैं नि बथान्दा कि हमन नै रेफ्रीजेरेटर खरीदी किलैकि यु रेफ्रिजिरेटर  मेकैनिक द्वारा  असेम्बल्ड फ्रिज च।                             
                                   
                 

Copyright @ Bhishma Kukreti  4/05/2013           
(लेख सर्वथा काल्पनिक  है )

[Bhishma Kukreti]

          Habits and Habitats of Kulinda/Kuninda people of Mahabharata Era
History of Kumaon, Garhwal (Uttarakhand) - Part 29   

Historical Aspects of Ancient communities of Kumaon-Garhwal (Uttarakhand), Himalayas-26                     
Historical Aspects of Mahabharata Kulindas or Kunindas Janpad of Uttarakhand (1400-400 B.C.) part-7
(All the History write ups are dedicated to great Historians Hari Krishna Raturi, Badri Datt Pandey and Dr Shiv Prasad Dabral)
                                         By: Bhishma Kukreti
Habitats - There are four types of inhabitant of Kulinda/Kuninda people in Mahabharata 
1-Villages
2-Towns
3-Piligrimage Places
4-Ashram or education centers
                                          Villages and Towns of Kulinda/Kuninda of Mahabharata

The villagers were two types
1-Stable village dwellers
2-Roaming villagers who used to change village according to season as happens today in Niti and Mana regions of Garhwal. These villagers used to live on high upper Himalayan hills in summer but used to migrate in winter towards southern parts. The herdsmen used to roam.
There were villages in Bhabhar near water sources. Nag communities used to live near Gangadwar (Hardwar).  There are mentions of palaces here in Mahabharata.
The houses were built by wood, mud and stones. The roof used to be either of grass or stones.
Ekchakra Town- Ekchakra town of Vetrakiy kingdom seems to be important town of Kulinda people of Mahabharata. Pandavas lived here in their bad days. Ekchakra was hygienic city and was attractive. The city had thousands of inhabitants. The majority of inhabitants were Brahmin. People used to offer foods to Brahmins with pleasure.
The king of Vetrakiya was defeated by a Rakshsa and then Bhima of Pandvas killed that Rakshsa.
Kulindnagar- It seems Kulindnagar started from Hardwar and might be up to Rishikesh as chariots used to be driven there in that town.
Varnavat- Varnavat was also very beautiful city near Ganges bank. According to Kedarkhand, Varnavat was in Uttarkashi district.
Shonitpur- Shonitpur was the capital of Vanasur an Asur king. It seems Shonitpur was in Nagpur Badhan regions of Chamoli Garhwal District.

                     Pilgrimage, Sacred, Holy Places of Mahabharata Kulinda, Kuninda Region

                    Gangadwar (Hardwar), Kankhal, Kubjamrak, , Kushavart, nagtirth, Vilwak, were famous pilgrimage places for dipping into the reverend rivers.
Other pilgrimage, holy, sacred places of Kulinda or Kuninda region of Mahabharata were Agystvat, Agnishivir, Angarparn, Angriashram, Gangamahadwar, Balaka, Bhardwajteerth, Bhrigutirth, Bhrigushring, and Vasudhara.

           Education centers or Ashrama of Mahbharata Kunida or Kulinda Region

Angirashram, Upamanyu Ashram, Badrikashram, Kanvashram, Devlashram, Bhrigu Ashram, Nar Narayan Ashram were famous education centers of Mahabharata Kuninda/Kulinda region of Uttarakhand.

                   Economy of Mahabharata Kulinda /Kuninda Region
Agriculture- Kulinda/Kuninda citizens were mainly dependent on agriculture, animal farming, and forest produces. The citizens used to produce food not only for them but for also for education providers. The cereals were rice, barley etc. There were many types of fruits and vegetations (already described earlier).
Animal farming- Mahabharata describes domestic animals of Kulinda/Kuninda region as cow, buffalo, Chnvar Gay(Yak), sheep, goats, horses, donkeys, and elephant. Perhaps people used to domesticate dogs too.
Kulinda/Kuninda of Uttarkahnd had great identity for milk producing cows. Even the post Mahabharata writers as Panini and Kashika appreciated very much the productive domestic animals of Uttarakhand especially cows and bulls.
Badrikashram region of Kulinda Uttarakhand was famous for Chanvar (flippers) of wild ox and sheep and woolen dresses.
  In plains of Uttarakhand or Kuninda /Kulinda region of Mahabharata period was famous for beneficial horses and elephants.

                           Craftsmanship in Mahabharata Kulinda /Kuninda Region -
Woolen Products - The Uttarakhand or Kuninda/Kulinda region was very famous for woolen articles in Mahabharata era.
Honey Bee Farming or honey beekeeping - The people of Mahabharata Kuninda /Kulinda knew bee farming and they also used to collect honey from forest.
Flippers from wild ox- The flippers of whiskers from tail of ox were exported from Uttarakhand of Mahabharata Kulinda/Kuninda region. 
Mineralogy- Mahabharata states that mineralogy was very much there in Kulinda /Kuninda region. The region was having identity for its minerals mines, precious stones. The gold, silver and iron were exported to other parts.
The metal pottery technique was very much developed in Uttarakhand region of Mahabharata Kulinda/Kuninda region. The metal appliances makers used to produce metal weapons, dishes, bowls, and vessels.
The hut and building technique were of supreme categories. People knew the uses of resins and other building materials.
Stone Appliances- Mahabharata mentions various stone appliances found in Kulinda/Kuninda region.
Wooden Appliances –Mahabharata describes various wooden appliances used by people of Kulinda/Kuninda region.
Weighing and Measuring Appliances- There is no mention of weighing and measuring application of Kulinda/Kuninda region in Mahabharata except Dron. Dron is equal to dun of Garhwali –Kumauni unit of weighing material. Dun or Dron is equal to thirty two 'man' or kilos.
                           Transportation facilities in Mahabharata Kulinda/Kuninda Region
Chariot in Plains of Uttarakhand- There are mentions in Mahabharata about horse cart or chariot being used in plains of Kulinda/Kuninda region as in Gangwadwar , Kanwashram.
Common people used to walk by foot. However, the rich or elite people used to sit on soldiers or back of strong slaves or servants. 
Rich and elite people also used Kandi (grass or wood box) on the back of servants for reaching from one place to other. 
The grass rope bridges were used to cross deep rivers.
People also used cot type of appliances to carry rich people.
People used to take various care and used to have arrangement of food etc while travelling in hills of Kulinda/Kuninda region.
             Social customs, Social culture in Mahabharata Kulinda/Kuninda Region

Loan /borrowing- the words Pitririn, Matririn, Gururin, Devrin, Rishrin , Manushyrin in Mahabharata suggest that there was some system of borrowing and loan too.
                      Marriage Types in Kulinda, Kuninda societies
      The son was a must for the couple as son was related to get heaven after death. Tarpan system also suggests that to have son was important aspects of life.
Due to load of agriculture, having many wives was common system in Kulinda/Kuninda people of Mahabharata Age.
Brahm type of Marriage- When marriage was fixed by analyzing the education, qualities and family traits the marriage was called Brahm marriage.
Asur Type of Marriage- When the groom family used to take the girl by force or without consent of girl or girl side, the marriage was called 'Asur' marriage.
Gadnhrva Marriage type-The love marriage or by consent of only girl and boy was called 'Gandharva' marriage. Gadnharva marriage was common but society used to resist such marriages or the society was not in favor of Gandharava marriage.
Choosing groom by bride- Among elite class, the Swayambar type of marriage was also common. The desirous grooms used to come in one place and bride used to choose her groom from them. There was dowry system.   
Widow marriage- There was widow marriage system too.
Son- There is mentions of Niyog system or test tube bay producing type system in Mahabharata for producing sons.
                                       Sanskar
There were many Sanskars (Rituals for various age) to be performed by people as birth celebration, thread ceremony, learning ceremony, hair cutting ceremony, counseling rite, marriage, cremation, shradh or paying tribute after death every year.
                                      Societies
Division of Labor- The human being was divided among Brahmin, Kshatriya, Vaishya and Shudra from the birth.
Joint Family- joint family system was common.
Importance of Women- There was mother power system and father power systems together.   There was importance for women. However, there were many liberal and strict taboos for women too.
Sati system- There was sati system (woman burning with dead husband) in Mahabharata age.
Widows- There was many taboos and rules and regulations for widows many of those still prevail in Hindu –Jain societies of India.
Son-Son used to get main importance in the family
Daughter- There was importance of girl in the society. Many times girls were married for getting diplomatic benefits.
Woman as consumable item- Women were also used as consumable items as Draupadi was given to Duryodhan by Yudhisthar. 
Social behaviors- There were untold rules for people to obey as respecting orders, respecting teachers, obeying councilors or kings.
Getting education- the division of labors was started at that time. Therefore people of each caste were advised to take cast wise education. That is Brahmin will read, Rajput would take war and weaponry training and craftsmen would take training from family members for craftsmanship.
Social gatherings- There were various social gatherings and ceremonies as Bhoj, Nritya, sports, archery show, war show, gambling etc in the society.
Non vegetarianism – taking non vegetarian food was common.
Hunting-The hunting was common.
Slavery- There was slavery system
Four spans of life- The people used to obey four cycles of human life- Brahmcharya by twenty five years, grihsthashram by sisty years and vanprasth after sixty or so.
Yogi- There were Yogis in the society.
Worshipping deities- people knew the techniques of worshipping deities and even evil spirits.
Truthfulness- People used to pay attention on truthfulness.
Sin- People were afraid of doing sinful acts.
Astrology- There was importance of astrologers. People used to believe on supernatural powers, mantras, tantra etc

Copyright@ Bhishma Kukreti 4/05/2013
(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 -30
Ancient communities of Kumaon-Garhwal (Uttarakhand), Himalayas- to be continued...27
Historical Aspects of Mahabharata Kulindas or Kunindas Janpad of Uttarakhand (1400-400 B.C.) to be continued...8 


References and Further Reading Suggestions:
Ajaya 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
Imana Simha Cemjonga, 2003, History and Culture of Kirat People
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)
Maheshwar Prasad Joshi, 1990, Uttaranchal (Kumaon-Garhwal) : An Essay in Historical Anthropology, Shri Almora Book, Almora

Minyan G. Singh, 199, Wooden temples in Himachal
M.S. S Rawat (editor), Himalaya: a Regional Perspective
Mamta Chaudhari, 1977 Tribes of Ancient India
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
Sukhdev Singh Charak, 1979, History and Culture of Himalayan states
Savita  Saxena, 1995, The geographical Surveys of Puranas
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]

Bhanu Bhaupelo: A Brave Folk Legendry of Garhwal and Kumaon (Uttarakhand)
Folklore, Folk Legends, Folk Myths of Kumaon-Garhwal, Uttarkahnd-19
Chivalry, Gallantry, Graciousness Folklores, Folk Legends, Folk Myths of Garhwal, Kumaon, Uttarakhand –4 
                                         Bhishma Kukreti
             It is well known fact that every region has its own folk legendaries as Wilwal and Bucur Baceyr are respected folk legends of Somali. Shango, Yoruba, Oranyan, Oranmiyan are a few to name brave folk legendaries of Yorubaland, Africa. Hang Tuah is brave folk legendry of Malacca of Malaysia.
  There are many brave folk legends in Garhwal and Kumaon (Uttarakhand).  Bhanu Bhopelo was one of the brave legendry of the region. There is fight between Bhanu Bhopelo and King Guru Gyan Chand (1374-1419) in Bhanu Bhaupelo Gatha. The initiating Jagar lines are as follows-
कुमाऊं और गढ़वाल की लोक गाथाएँ/जागर  -19   


भानु भौंपेलो: भडौ , कटकू, भड़वळि    या पांवड़ा

(सन्दर्भ: डा चातक,  डा . नौटियाल और डा बलूनी  )

हिंडवाणीकोट मा रंदो छयो हंसा हिंडवाण
वो त होलो अनमातो घनमातो
जैकी छन बार तिबारी बत्तीस नीम दरी
मट्टी जसो अन्न होलो, दुंग्यों जसो धन
बार छन बेटा जैका अठार छन नाती
तब हिंडवाणीकोट मा पड़े बार बरस को अकाळ
देख  बडा पेड़ा , न लायन भूक
छोटा  न पड्यान दुःख
हिंडवाणीकोट मा कनी तराई मचीगे
रोंदा छन बरांदा भूखन नौना
देखी देखिक जिकुड़ी चिरेंदी
बत्तीसू कुटुम भूखन चचलाण  लैगै
बड़ो आदमी छयो हंसा  हिंडवाण 
बैकु शरम ऐगे अपणा आंसु पीगै
कैमू विपदा क्या लाण
कैमू मैन अब मांगणक जाण
बिपता का दिन अपणा भी होंदन पराया
गाड़े वैन तब खोड़ की लगोठी
मीठो जहर डाळि , दिने बतीस कुटुम
तब बतीस कुटुम , वैको स्वर्गवास ह्वैगे
वैको बेटा भानु ममा कोट छयो जाएँ
तब लौटी आये, हिंडवाणीकोट मा
सुनो चौक देखे वैन सूनकार तिबारी
घूमद ऊँ बार तिबारियों , बाइस निमदारियों
Dr. Chatak and Dr. Nautiyal provide full Jagar in their respective books.
       Hansa lived in Hindvanikot. He was very prosperous king. Hansa had twelve big courts and thirty two Buildings. Hansa had twelve sons and thirty two grandsons.
        Once, there was worse famine in Hindvanikot for twelve year. People started to die. The king Hansa and family also came under famine. Hansa could not bear the pain and shame of famine. He mixed poison with food and he and his whole family dies instantly.
         At that time, Bhanu Bhaupelo the brave son of Hansa was gone to his maternal uncle place .That was why Bhanu was safe.   
     Bhanu Bhaupelo came to his place Hindvanikot and was very sorry to see his dead family members.
             Bhanu Bhaupelo put off the princely dress and put the Malu leaves dress and started roaming different places. Bhanu Bhopelo reached Kalunikot. Saju Kaluni was the king of that area. Bhanu requested the king for jab the king provided him the job of grass cutting. One day, Bhanu Bhopelo reached to Dadamandi hills for grass.
         The daughter of Saju Kaluni Amravati used to live there. Amravati stopped Bhanu Bhopelo to walk on Dadamandi hills. Bhanu Bhaupelo told that he was servant of Saju and would not stop grass cutting. Amravati left her dangerous buffalo Chandubedu after Bhanu Bhopelo. Bhanu Bhopelo killed buffalo by his first fist. Amravati was amazed by his bravery. Amravati collected knowledge about Bhanu Bhopelo. Brave Bhanu Bhaupelo told his sad story to her.
Amravati took Bhanu Bhopelo to her room and started playing dice. They were happy.
The people sent message to King Saju Kaluni. Saju Kaluni engaged his daughter with the king of Gwadchhod guru Gyan Chand.
      Guru Gyan Chand became furious to hear the love story between Amravati and Bhanu Bhopelo. Guru Gyan Chand sent his army to Kalunikot. There was army everywhere on the street of Kalunikot. 
       Father of Amravati called Amravati for some auspicious performance to Kalunikot. When, by evening, Amravati did not return from Kalunikot to Dadamandi, Bhanu Bhaupelo reached to Dadamandi. Bhanu Bhaupelo saw Amravati on the eastern palace balcony.  Bhanu reached to her room with the help of Sari. The mother of Amravati cautioned Bhanu to return and wanted to make him fearful by showing the army of Guru Gyan Chand. Amravati and Bhanu Bhaupelo requested the queen for their love.  The queen put the condition for Bhanu Bhopelo to win the Mahakali horse from Ragdisarikot. Bhanu Bhaupelo accepted the condition. The distance between Dadamandi was for twelve years walk.
           Bhanu Bhaupelo covered the twelve years distance within three days by horse riding. Bhanu Bhopelo requested Mahkali horse to go with him. However, the horse hid himself into cloud and did hide for nine days. Bhanu Bhopelo the majestic horse by stick and Bhanu Bhopelo won the horse. Bhanu Bhaupelo took the horse and reached to Kalunikot. There, Bhanu Bhopelo saw that Guru Gyan Chand and Amravati were on Marriage Vedi. The female friends of Amravati were surrounding Amravati. Bhanu reached by horse near to Vedi. The soldiers of Guru Gyan Chand killed Bhanu Bhaupelo by draggers. Amravati was sad and left her on the happenings by God.
        Bhanu Bhaupelo s soul reached to heaven and he said to the Lord d that his body was in front of his enemies. Lord Vishnu provides him life. Bhanu Bhopelo became live and he took Amravati from Vedi. Bravely, Bhnau killed each enemy including Guru Gyan Chand, Saju Kaluni.
Pandavas including Kunti and Draupadi took part in the marriage of Bhanu Bhopelo and Amravati. 

Copyright (Interpretation) @ Bhishma Kukreti, 3/5/2013
Folklore, Folk Legends, Folk Myths of Kumaon-Garhwal, Uttarakhand to be continued...20 

Chivalry, Gallantry, gracious Folklores, Folk Legends, Folk Myths of Garhwal, Kumaon, Uttarakhand to be continued...5   
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
This chapter comprises brave Folk legendry of Dadamandi region; brave Folk legendry of Jhatri Dadamandi region; brave Folk legendry of Sainj Dadamandi region; brave Folk legendry of Bhalgaon Dadamandi region; brave Folk legendry of Bhelda Bada Dadamandi region; brave Folk legendry of Banali Dadamandi region; brave Folk legendry of Sirain village Dadamandi region; brave Folk legendry of Quwata village Dadamandi region; brave Folk legendry of Birmoli village Dadamandi region; brave Folk legendry of Dhudfud Dadamandi region; brave Folk legendry of Birmoli village Dadamandi region.

[Bhishma Kukreti]

'Yan kya Hwe': Environmental Stage Play representing Ecological theatre
(Review of 'Yan kya Hwe' Garhwali drama (2005) written by Gajendra Nautiyal)
           (Critical review Garhwali Drama, Kumauni Plays, Uttarakhandi Stage show, Himalayan Dramas)
   Let us celebrate of hundred years of Modern Garhwali Theatre!
                                        Review by: Bhishm Kukreti
             All over world, the sensitive thinkers are concerned about environment, forest protection, water conservation and soil conservation for saving the future human beings. The forest protection, water conservation, soil maintenance and survival of human beings are interrelated. The writers and social activists are finding media for creating awareness for forest safety, water preservation, and soil conservation as source of survival of human beings. Staging plays related to environment and ecology in regional or people's languages is one of the strong media to create awareness among people for environment protection.  For example, stage plays as Giants in the Wilderness by Thomas Fraser; Forest Hideout by M.L. Coffman and The trees and the Village by R.L. Fraser are good examples of plays creating awareness for environment.
                Gajendra Nautiyal is a Garhwali language poet and social activist. Gajendra wrote a Garhwali stage play ''Yan kya Hwe' that discusses sensitively the issues of soil conservation, water management, forest protection and role of present societies to protect the environment for human survival.
             The Garhwali stage play 'Yan kya Hwe' was played at in 334 villages of Tihri and Uttarkashi districts.  The stage play 'Yan kya Hwe' created greater awareness among villagers of 334 villages for environment and ecology conservation.
      The stage play 'Yan kya Hwe' started with songs as
हरीं भरीं डांडी कांठी . चमलन्दि ह्युं हिंवाळि 
मुखडियों कु रंग उड्यु छ , हरचिणी छ मनख्याळि   
खरड़ा ह्वै ग्यन डांडा , गदन्यों कू पाणी कगै
हे दिदौ यनु क्य ह्वै, हे चुचौ यनु क्य ह्वै 
         The stage play 'Yan kya Hwe' also discusses the problems of migration and effects of migration on village life of Garhwal hills. 
       The dialogue of drama re simple and easily convey the message. The dialogues and story link create interest for audience.
   Environmentalist will always appreciate the Garhwali playwright Gajendra Nautiyal for his concern for soil, water and forest conservation necessary for the human kind.
               The works of Gajendra Nautiyal will always be appreciated as eco dramatists such as  Emily Reid (director); Paula McCann (educationist); Alistair Edwards (performer); Ellidh MacAskill (performer); Caroline Mathison (performer);  Jode Wilkinson (Workshop leader); Kevin  Wratten (Workshop leader) of eco drama company Unite Kingdom are appreciated . As critics admire very much the efforts of playwright Bailey Williams (10 billion baby); Barbara Kingsley (Living in the blue Zone); Sarah Haught (collapse); Michael Anderson (Mr. Sasquatch goes to Washington) for their writing sustainable future oriented dramas , same way critics and social activists as Lokesh Navani appreciates the efforts of Gajendra Nautiyal  for his stage plays on environment .

Copyright @ Bhishm Kukreti 4/5/2013
Review on Popular Garhwali Drama, Kumauni Plays, Uttarakhandi Stage Plays, and Himalayan Dramas to be continued

   Let us celebrate of hundred years of Modern Garhwali Theatre! 

[Bhishma Kukreti]

गढ़वाली हास्य -व्यंग्य
सौज सौज मा मजाक मसखरी
हौंस,चबोड़,चखन्यौ 
सौज सौज मा गंभीर छ्वीं
                          काश ! म्यार ममा जी बि रेल मंत्री  हूंदा!

                                  चबोड़्या - चखन्यौर्या: भीष्म कुकरेती
(s = आधी अ )
घरवळि- तुम त छ्वाड़ो तुमर रिश्तेदारोंन बि म्यार मैत्युं तैं धोका दे!
मि - अरे म्यार रिस्तेदारुन  तुम तैं  कनै धोका दे ?
घरवळि- तुमर रिस्तेदारून भौत  धोका दे। जन कि मम्या ससुर जी
मि -  म्यार ममा जीन क्या कार? वो तो बड़ा सज्जन मनिख छ्या
घरवळि- हां पण वो बि त तुमर तरफ़ बिटेन मि तैं दिखणौ ऐ छया 
मि -  हाँ तो दिखणौ ऐ छया त क्या व्हाइ। क्या ममा जीन म्यार बाबत क्वी झूट बोलि छौ?
घरवळि-मम्या ससुर जीन झूट त नि बोलि छौ पण म्यार मैत्युं  आकांशा, हमर स्याणी, हमर गाणी बि त मम्या ससुर जीन पूर नि कार। ना!
मि -  क्या आकांशा पूरी नि कार म्यार ममा जीन ?
घरवळि- द्याखो ना ! मम्या ससुर जी रेल मंत्री कबि नि बौणिन   
मि -हैं ! ममा जी रेल मंत्री ह्वे  बि जांद त क्या ह्वे जांद
घरवळि-क्या नि होंद ?
मि -   क्या ?
घरवळि-क्या नि होंद? भाई भतीजा वाद की रेलवे पटरी  स्याळबाद , समद्युळबाद, जीजाबाद , जँवैबाद का स्टेसनो ह्वैकि  भाणजाबाद  तलक बिछि जांदी अर तुम भाणजा छया त  ...   
मि -  त  क्या
घरवळि-त तुमारो बिजिनेस को प्लेटफार्म कथगा उच्चु ह्वे जांद धौं!
मि - बिजिनेस को प्लेटफार्म उच्चु ह्वे  जांदो?
घरवळि-जैक ममा रेल मंत्री तो वैक बिजिनेस अफिक बढ़ल कि ना?
मि -अरे रेल मंत्री को भाणजौ बिजिनेस क्या लीण दीण?   
घरवळि-जनि मम्या ससुर जी रेलवे मिनिस्टर बणदा, तुम अपण ख़ास ममा जीक पोलिटिकल ऐडवाइजर हूंदा फिर  तुमर रियल इस्टेट को बिजिनेस खुलि जांद अर कुछ ही दिनों मा तुमर कम्पनी कखन से कख पौंछि जांदी धौं!
मि -  रेलमंत्री को भाणजा  अर रियल बिजिनेस?
घरवळि- फिर तुम कै के.टी. एल. इन्फ्रास्ट्रक्चर लिमिटेड जन कम्पनी का डाइरेक्टर बणि जांदा
मि -  ओहो ?
घरवळि-फिर तुमर पांच दस स्टील कम्पनी खुलि जांदी अर इनि तुम पांछ छै हौरि स्टील कम्पन्यू डाइरेक्टर बणी जांदा 
मि -  ये मेरी ब्वे! क्या यी स्टील कम्पनी रेलवे तैं स्टील सप्लाई करदी क्या?
घरवळि-रुपया भाणजा बाद का डब्बो से तुमर ड्यार आणो रौंद। तुम कुछ ही मैनो मा खराब पति बौणि जांदा   
मि -  अरे मामा जी !
घरवळि- फिर तुम रेलमंत्री का खास भाणजा हूणों नाता  रेलवे मा हरेक नौकरी का पैथर कमिसन खांदा!
मि - मेरी समज मा कुछ नि आणु च।
घरवळि- फिर रेलमंत्री को चीफ पोलिटिकल ऐडवाईजर होणो नाता रेलवे को हरेक ठेका से मोटो कमिसन खुद बा खुद चलिक तुमर ड्यार पौंछि जांदो 
मि -  ये मेरी ब्व़े!
घरवळि-फिर तुम रेलवे बोर्ड मा  डाइरेक्टरों अप्वाइंटमेंट का वास्ता गुप्त टेंडर बुलांदा 
मि -  रेलवे बोर्ड मा  डाइरेक्टरों अप्वाइंटमेंट का वास्ता गुप्त टेंडर?
घरवळि- हां! तुम रेलवे मिनिस्टर का भाणजा होणो नाता हरेक रेलवे  बोर्ड मेम्बर बणणो  फीस दस करोड़ रुपया फिक्स करदा
मि - रेलवे  बोर्ड मेम्बर बणणो  फीसदस करोड़ रुपया ?
घरवळि- फिर बिचौलिया दस करोड़ रुपया जगा द्वी करोड़ फिक्स करी लीन्दा अर मम्या ससुर जी याने रेलमंत्री अपण प्रिय भाणजौ बात मानिक रेलवे बोर्ड का मेंबर  लिस्ट घोषित करी लींदा। तुमर ड़्यार भाणजावाद की रेल से खूब खरबों रुपया आंदो।   
मि -  ह्याँ पण इख भारत मा एक सी बी आई बाद बि त च
घरवळि-हाँ ह्वे सकुद च कि सी बी आई तुमसे घूस का  नब्बे लाख रुपया पकड़े जांदा अर तुम पर पुलिस केस का वास्ता ऍफ़ आई आर लिखे जांदी। तुम रिमांड मा जेल बि जांदा।
मि -  ह्याँ पण ममा जीकि बेज्जती बि त होंदी कि ना?
घरवळि- नै मम्या ससुर जी याने रेलमंत्री बयान  दींदा कि म्यार अपण भाणजा से कुछ लीण दीण नी च। 
मि - ह्यां पण ! विपक्षी पार्टी तो रेलमंत्री को इस्तीफा मंगदी कि ना?
घरवळि- हाँ जरुर! किलै ना? विपक्षी पार्टी  रेलमंत्री को इस्तीफा मांगदी पण सरकारी राजनितिक पार्टी को प्रवक्ता बयान दींदो  कि विपक्षी पार्टी तैं इस्तीफा मांगणो रोग जन कि  ह्ज्या, चेचक लग्युं च। 
मि - पण पत्रकार तो सरकारी राजनैतिक दल से सवाल तो पुछदा कि ना ?  कि  रेल मंत्री को भाणजा घूस लींद पकड़े ग्यायी!   
घरवळि-हाँ तो सरकारी दल को प्रवक्ता जबाब दींदो कि क़ानून अपणों काम करलो। क़ानून अपना काम खुद करेगा। लेट द ज्यूडिसरी टेक्स   इट्स ओन स्टॉक ...
मि - अर क़ानून तो अवश्य ही अपण काम कारल कि ना?
घरवळि-हाँ भारतम क़ानून हमेशा ही अपण काम धीरे धीरे करणु रौंद। जब घूसखोर भाणजौ   झड़नाति ह्वे जाला तब न्यायालय फैसला सुणाल कि भूतपूर्व स्वर्गीय रेलमंत्री के स्वर्गीय भानजे के विरुद्ध ठोस सबूत ना मिलने से  रेलवे बोर्ड  मेम्बर बनाने हेतु दो करोड़ लेने वाले  घूसखोरी केस को खारिज किया जाता है। 



Copyright @ Bhishma Kukreti  5/05/2013           
(लेख सर्वथा काल्पनिक  है ) 

[Bhishma Kukreti]

Governance and Public Administration in Mahabharata   Kulinda /Kuninda Kingdoms of Uttarakhand

History of Kumaon, Garhwal (Uttarakhand) - Part 30   

Historical Aspects of Ancient communities of Kumaon-Garhwal (Uttarakhand), Himalayas-27                     
Historical Aspects of Mahabharata Kulindas or Kunindas Janpad of Uttarakhand (1400-400 B.C.) part-8
(All the History write ups are dedicated to great Historians Hari Krishna Raturi, Badri Datt Pandey and Dr Shiv Prasad Dabral)
                                         By: Bhishma Kukreti
                     Hundred Kingdoms (Guilds) n Kulinda/Kuninda Region of Uttarakhand
           The historians as Jayaswal (Hindu Raj tantra part-1), Dr Dabral, and Naval ET all had agreement that there were more than hundred kingdoms or Gansangha (republicans) of Kulindas of Mahabharata Age in Uttarakhand. Mahabharata states 'Kulindshatsnklam '(vanparva 140/24).  The strong Kulindas used to administrate each Kulinda Gansangha and it seems each Gansangha administrator was called 'Kulindaraj' or 'Kunindaraj'.
Administrative Unit of Kulinda Gansangha- The small unit was village. When there is more population the place was called 'Nagar'. Many villages were called 'Vishay'.  Probably the 'Vishay 'was country or nation.
The capital of Vishay or nation was called 'Pur' or 'Nagar'.
The smallest unit of village was family (kul).
Prosperity- According to Mahabharata, Kulinda or Kuninda Janpad was very prosperous region.
Education- the Brahmins and other upper class people were interested in educating their children.
Girl education- Girl education in Uttarakhand of Mahabharata Kulinda /Kuninda Age was common as said in Mahabharata about Shakuntala and daughter /daughter in law of Ekchakra Brahmin.
Rules Abiding People- Mahabharata states that people were rule abiding community. Even the Raksasas  or giant as Bakasur was rule abiding giant.
Excellent Diplomacy with Neighboring Nations- Kulindas of Uttarakhand had excellent relationship with Pandavas at all time. That shows the nature of excellent diplomacy by Kulindas with neighboring nations.
                                  Armies and Ammunition of the Great King Subahu
          Mahabharata describes in depth about Subahu the Kulinda king of Uttarakhand region.
Armed forces- Subahu divided his army into infantry, horse riders, and elephant riders. There is mention about armies of chariots.
Weapons- The major weapons were arrow and bows. Trident was also common weapon.
Stone weapons- The armed forces were expert in throwing various types of stone weapons on enemies.
Bravery- the soldiers of Subahu the Kulinda king were brave.
                          Army of Giants
  Mahabharata describes in details about armies of giants of Uttarakhand in Kulinda regions.
The weapons were club, sword, draggers, hammers, stone weapons, different types of axes, dust, sands, water, fire etc.
                             Training for learning Rajdharma or Public administration
There is a story in Mahabharata that Bhima reached in one hill of Himalaya and met Hanumana. Hanumana was quite old and he preaches Bhima about general and finer parts of ruling and administration. This shows that in Mahabharata Kulinda age, there was a system for older and experiences personalities teaching and training to younger ones about administration.
  Hanuman discusses about general administration; battle or war tactics as defense, offence, surprise and deceptive war tactics; role of spies; role of judiciary; benefits to subjects etc.


Copyright@ Bhishma Kukreti 5/05/2013
(The write up is aimed for general readers)
History of Garhwal – Kumaon (Uttarakhand) to be continued... Part -31
Ancient communities of Kumaon-Garhwal (Uttarakhand), Himalayas- to be continued...28
Historical Aspects of Mahabharata Kulindas or Kunindas Janpad of Uttarakhand (1400-400 B.C.) to be continued...9 


References and Further Reading Suggestions:
Ajaya 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
Imana Simha Cemjonga, 2003, History and Culture of Kirat People
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)
Maheshwar Prasad Joshi, 1990, Uttaranchal (Kumaon-Garhwal) : An Essay in Historical Anthropology, Shri Almora Book, Almora

Minyan G. Singh, 199, Wooden temples in Himachal
M.S. S Rawat (editor), Himalaya: a Regional Perspective
Mamta Chaudhari, 1977 Tribes of Ancient India
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,
Ram Naresh Pandey (A.S.I), Ancient and Medieval History of Western Nepal 
S  S.S. Negi, Back and beyond, Garhwal Himalaya: Nature, Culture and Society   
S.S.S. Negi, Himalayan Rivers, lakes and Glaciers
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