Articles By Bhisma Kukreti - श्री भीष्म कुकरेती जी के लेख

[Bhishma Kukreti]

Ranjit-Daljit Jagar Gatha: a Kumaoni Folklore about valor, Bravery, Faithfulness to the King
Folklore, Folk Legends, Folk Myths of Kumaon-Garhwal, Uttarkahnd-22
Chivalry, Gallantry, Graciousness Folklores, Folk Legends, Folk Myths of Garhwal, Kumaon, Uttarakhand –7 
                                         Bhishma Kukreti
The Kumaon chivalry folklore Ranjit-Daljit seems to be of the time of Kumaoni king Guard Gyan Chand. Taimur Lang attacked Delhi in 1390. The Delhi Badshah Muhammad Tuglak titled the King Gyan Chand as Garud Gyan Chand.   
The part of Ranjit-Daljit folklore Jagar Gatha is as under-   

कुमाऊं और गढ़वाल की लोक गाथाएँ/जागर  -22 


रणजीत -दलजीत जागर गाथा : भडौ , कटकू, भड़वळि  या पांवड़ा जागर

( सन्दर्भ: डा प्रयाग जोशी , कुमाउंनी लोक गाथाएँ ,भाग -3 )
वीरोकोट में रणजीत -दलजीत द्वी भाई बै रयान
द्वी द्योराणी -जेठाणी यारो धन -धन मेरा पैगों ज्यू
ऊँन ऊँन जोलिया पुजौ बोरी कोट में
जोलिया बोरज्यु में कुंछ महाराज तुम हणी
दिल्ली बाशा को  परवाण ऐ रौ
मुग़ल पठान ऐ गयीं दिल्ली में
पौण बली , घुण खुटी हजम मर्द चैन पडी खन
पाती दी आयूँ कुमू राजबूंगी हिन यारो
रणजीत -दलजीत बोर जोलियै खउनंन पेऊनन
'तु जू यार दिल्ली , राजै शेवड़ि हिन
हमि कित उल भोल कित उल साल यारो धन धन मेरा पैगौ ज्यू
ठाडो उठौ जोलिया न्हैगे अपणा बाट
जोधा रणजीत -दलजीत कुनन आपणी स्यैणिन थै
राज मुंणी रून छ। राज मुंणी   खान छ। बिना राजा कसि कै रई
तुमि सुजा बोरियौ हमरि लकुड़ी यारो
धन मेरा पैगोज्यू मादरिया कुण में
सुजैण पैग्यान जुनूणिया पाणि
तामा की तौली में जुतण पैगीन अधैनि
मर्दन की लकुड़ी हुन्छि फूल यारो धन मेरा पैगोज्यू
  xxx            xxx                      xxx
  हमर  पहाडू दिन में सर्ग तारा नि देखी छीं
दिल्ली में देखिनी दिन में इ तारा
मुग़ल पठान आसमान देखनन यारो तारा
रणजीत -दलजीत अब चाई गर्दन झाड़ी खितनन यारो
तिमासा मडुवा बाला जासा काटनी यारो
सिरकाटी बुटलि ल्यूँनी राजा का हाजिर।   धन मेरा पैगोज्यू         
    O! Bhumi ke Bhumyal! Jimi ke Jmaindar! , That ke Kurmi devta ! Bless us for good rain and ample of water in canal.
        Which is the largest river/? Which is the best direction? Who is the King of Kings? Who is great among Badshah? Which Tree is the greatest tree? Which animal is great among animals?
      Sarswati River is great. East is the best. Mahadev is greatest among deities. Banyan tree is the greatest among trees. Kumaoni king is king of kings and Delhi Badshah is Badshah of Badshahas.
              The greater Kshatriya are Gaida of east, Kaida, Dhoni, Dhanak, Mahar, Fartyal, Rana and Rawat of west. There were twenty bothers Bafaul in Bafaulkot; Jagat Singh and Sangat Singh Padyar live in Padyarikot. Solu-Molu Goldar were in Pali Pachhaun. Twenty two brothers Chaiti were in Chaitkot. Seven brothers Barkhani Son were born in Talli-Malli Agar. Maidua Son was born in Son ki Dungari. Sarua Dahaila was born in Dahlikot. Samyau Heet lived in Samlikot. Ranjit Singh and Daljit Singh were two sons of Ramsingh in Borikot.

       On that time, Moghal Pathans attacked Delhi king. They started repress Delhi. It was difficult position for Delhi residents.  Delhi Badshah stopped talking water and food. He was worried. Delhi Badshah asked his counselors," Search brave warriors for me."

The messangers of Delhi Badshah reached Borikot. They searched brave warriors. Two brave warriors ranjit Singh and Daljit Singh were chatting in their home with their wives.
  The messenger told them that Delhi Badshah sent message for them to come Delhi to help Badshah as Moghul Pathans attacked Delhi.
       Brave warriors Ranjit Singh and Daljit Singh told to their wives that they had to live under king and king was is everything for them. Ranjit Singh and Daljit Singh asked their wives to make dressing ready. The wives washed the dressings in boiling water.
        The wives cooked fifty two cousins, and thirty six deserts.  The wives informed Ranjit Singh and Daljit Singh about meal and dresses were ready.
        Ranjit Singh and Daljit Singh took meal and started smoking. The hundred burning coal were on Heavy hukka. The Hukka farsi was nine yard long and pipe was six yard in length.
Both the warriors put Ghimsaani Mauje and Paijama. They put Reshmi feta, Kalabandi fenta and Putliya turban. They sharpened swords. With swords, both the warriors started journey for Delhi.
Very soon, they reached to Delhi Badshah.
They saluted Badshah and knew the problems. Badshah told that there would be face to face fight between them and Moghul Pathans at Girikhet. Ranjit Singh and Daljit Singh assured about winning over Moghul Pathans.
The face to face fight started between Moghul Pathans and Ranjit Singh and Daljit Singh. There was intermission in between the fight.
  After, intermission Ranjit Singh and Daljit Singh told to Moghul Pathans that they (Ranjit Singh and Daljit Singh) never saw stars in day time as they were seeing stars in the sky in day time in Delhi. Every Pathan started to look at sky. Ranjit Singh and Daljit Singh cut the head of each Pathan. Ranjit Singh and Daljit Singh collected the cut heads of Pathans and took those heads to Delhi Badshah.
Badshah and others appreciated the bravery of Ranjit Singh and Daljit Singh. Badshah said," Thank you.Kumaoni warriors! You are greatest warriors"     

Copyright (Interpretation) @ Bhishma Kukreti, 7/5/2013
Folklore, Folk Legends, Folk Myths of Kumaon-Garhwal, Uttarakhand to be continued...22 

Chivalry, Gallantry, gracious Folklores, Folk Legends, Folk Myths of Garhwal, Kumaon, Uttarakhand to be continued...8   
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. Dip Chand Chaudhri, 1995, Askot ka Palvansh , Gumani Shodhkendra, Uprada, Gangalighat
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]

Ardh Nareshwar': Satirically a Garhwali Drama Reviewing and Criticizing failures of Panchayat Raj 
(Review of 'Ardh Nareshwar ' Garhwali Play/drama (2001) 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: Bhishma Kukreti
                   Panchayat raj means the decentralization of power. The aim of Panchayat Raj were implementation schemes for the agriculture development, establishing and aiming at primary health care and primary education, supply of potable water, construction /repair of roads; developing cottage industries. 
However, there are many lacunas in Panchayat Raj. Ardh Nareshwar' a Garhwali drama written by Gajendra shows many lacunas in establishing real Panchayat Raj especially in Rural Garhwal. The selfish leadership in Panchayat is spoiling all the marvelous aims of Panchayat Raj.
हाँ देख्यालि तुमन , आप जनता जनार्दन का खातिर बण्यी व्यवस्था पर कना -कना प्रपंच छिन होणा।खबरदार पंचैत व्यवस्था तुम्हारा वास्ता छ। समझदार लोगुं तैं चुन्या। जो यी व्यवस्था सम्भाळिक अपणा गौं, क्षेत्र अर जिला को विकास करी सको। निथर वनि होण ... 
    The play was staged first in a village in 2001. Thereafter, there have been more than 325 shows of the play. The play is written in simple words and even less educated person can perform the character.
The Playwright uses the proverbs or phrases creating satire and humor in the play as साग पकी नि अर तुडका पैल्येइ लगैल्ये हैंइ अरे अभी हौर चा ...  The playwright uses songs for creating attraction in the play for audience.
Playwright is successful in creating message about protecting the aims of Panchayat Raj.

Copyright @ Bhishma Kukreti 7/5/2013

   Let us celebrate of hundred years of Modern Garhwali Theatre! 

[Bhishma Kukreti]

Kumaon and Garhwal (Uttarakhand) during the Time of Buddha and afterwards Buddhism

History of Kumaon, Garhwal (Uttarakhand) - Part 35   

Historical Aspects of Ancient communities of Kumaon-Garhwal (Uttarakhand), Himalayas-32   
    Kumaon and Garhwal (Uttarakhand) during the Time of Buddha and afterwards Buddhism part -1               
(All the History write ups are dedicated to great Historians Hari Krishna Raturi, Badri Datt Pandey and Dr Shiv Prasad Dabral)
                                         By: Bhishma Kukreti
         Buddha was born as a Sanatani/Vedic 9Hindu) prince in Kapilvastu (Nepal) in 563 B.C. Buddha was married and has son Rahul. Buddha left home at the age of twenty nine in search of the real truth. Buddha provided the revolutionary philosophy to India. Buddha got awareness at Bodhgaya. Buddha preached many parts of North India. Buddha left the body in 483B.C.
      Buddha never created any religion or sect but long after his 'nrivan' created Buddhism.
      Dr Dabral and dr Saklani informed with references of old Buddhist literature that Buddha visited Uttarakhand at  Ushigiri, Kankhal (Haridwar).  Buddhist literature Divyavadan stated that Buddha also visited Shatrughna Nagar of ancient Uttarakhand.
    There was spread of Buddhism in plains of Uttarakhand (Bhawar). It seems that the rulers of Uttarakhand provided support to Buddhism. The Ashrams near Gangadwar (Haridwar)  were now Buddhist math around 300 B.C. The Buddhist preachers of Uttarakhand solved many disputes among Buddhist preachers in Maghada or elsewhere. The inhabitants of Gangadwar, Morgiri, helped humanly and monetarily in construction of Bharhutstup. Many Uttarakhandi kings carved Buddha in their coins and helped constructing Buddhist Stupa in Mathura.
Kedarkhand  (40/28-29)states a hill of Uttarakhand as Budhachal. There was definitely effect of Buddhism in Uttarakhand from 500 B.C to 600 B.C. especially plains of Uttarakhand (Saharanpur and Bijnor too). 

Copyright@ Bhishma Kukreti 7/05/2013
(The write up is aimed for general readers)
History of Garhwal – Kumaon (Uttarakhand) to be continued... Part -36
Ancient communities of Kumaon-Garhwal (Uttarakhand), Himalayas- to be continued...33
Kumaon and Garhwal (Uttarakhand) during the Time of Buddha and afterwards Buddhism to be continued...part -2               


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
Mathpal, Yashodhar, 1998, Kumaon Painting: A Story of Living Tradition of Painting in Kumaon 
Minyan G. Singh, 199, Wooden temples in Himachal
M.C.Joshi, 1978, the Khasas in the History of Uttarakhand, Swasti Sri, edited by K.V.Ravi , p.10),ND
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
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
History of Buddhism in ancient Uttarakhand; History of Buddhism in ancient Rishikesh, Uttarakhand; History of Buddhism in ancient Haridwar, Uttarakhand; History of Buddhism in ancient Kankhal, Uttarakhand; History of Buddhism in ancient Bhabhar/Bhawar, Uttarakhand; History of Buddhism in ancient Mordhwaj, Uttarakhand; History of Buddhism in ancient Bijnor, Uttarakhand; History of Buddhism in ancient Jaunsar Bawar , Uttarakhand; History of Buddhism in ancient Lakhamandal, Uttarakhand; to be continued....

[Bhishma Kukreti]

                Kulinda Janapada of Uttarakhand (400-300BCE) of Panini Time

                  History of Kumaon, Garhwal (Uttarakhand) - Part 36   

Historical Aspects of Ancient communities of Kumaon-Garhwal (Uttarakhand), Himalayas-33   
    Kumaon and Garhwal (Uttarakhand) during the Time of Buddha and afterwards Buddhism part -2               
(All the History write ups are dedicated to great Historians Hari Krishna Raturi, Badri Datt Pandey and Dr Shiv Prasad Dabral)
                                         By: Bhishma Kukreti
                                                Janpada Age
            Before Maurya or Maghad Kingdom Era, there were hundreds of smaller Janapada in India. There were Ganaparishad or Sangh( Republic ways of rule).  The Chakravarti Samrat as Yudhishthir used to win Janpadas but the existence of Janpada never demolished.
             Major Janpada of North India from 500-400 BCE
             Panini (480-410BCE) provides the details of north Indian Janpada of his life time (Agarwal, Panikalin Bharatvars, p.57). There were following Major North Indian Janapada those had relation with Uttarakhand.
Madra Janpada-Southern –was in eastern of Takhshila (today's Syalkot).
Shvi-Ushinagar- was Southern of Madra Janapada
Trigart Janapada – was at hills of Satluj, Vyas and Ravi Rivers (Kangra to Chamba of Himachal).
Bharat Janapada- was at present Thanesar, Kaithal, Karnal, Panipat.
Kuru Janapada - was near Delhi and Meerut.
Pratyagranth Janapada- was at plains of in between Ganga and Ramganga.
Kosal, Kashi and Maghad Janapada- were in western Bihar to eastern Uttar Pradesh.
  Kulun/Kulinda Janapada- Kulinda Janapada was spread from east to Satluj, to Yamun, Ganges up to Kali Ganga.  Historians found Kulinda/Kuninda/Kulun coins from Western Satluj to Kali Ganga regions.
Kulinda-Ushinagar- Historians divide Kulinda Janapada and state as Kulinda -Ushinagar the region of Uttarakhand of Kulinda regimes.

                      Provinces or Regimes under Kulinda Ushinagar Janpada of Uttarakhand (500-400BCE)

   According to Dabral, the Kulinda Ushinagar Janapada was divided into major six provinces, rules/regimes or parts.
Tamas – The Janpada adhyaksha or king of Tamas was Ushinagar. Tamas was spread on the hills of Satluj, Tons (Tamsa) rivers. The other smaller rivers in the region were Jala and Upjala (Rupi, Supi  of Himachal).
Kalkut , Kalshail(today's Kalsi) - The area of Kalkut comprised of southern Yamuna, Kalsi, Dehradun and Shatrughan Nagar. The region was famous for black color Eye ointment (kala Anjan) production in Mahabharata.
Tangan- the Bhotiya regions .Tibetan border of present Uttarkashi, Chamoli, Rudraprayag and Chamoli was called Tangan.
Bhardwaj Janapada- the region of Present Pauri Garhwal and Tihri, earls Uttarkashi and Haridwar was Bhardwaj region of Kulinda Ushinagar Janapada. 
Ranku- Present boarder of Tibet or Bhotiya region of Pithoragarh was called Ranku in Panini literature. Ranku region of Kulinda /Kuninda Ushinagar was famous for blanket and ox in Panini time. A few inhabitants of Pithoragarh of this region still speak Ranka language.
Atrey or Govishan region- The Govishan region of Kulinda Ushinagar is today's Almora, Nainital, Bageshwar, Champawat, Udham Singh Nagar and southern Pithoragarh.   

               Human colonies in Kulinda/Kuninda Regimes of Uttarakhand in Panini Time (500-400BCE)

               The Kulinda region of Uttarakhand was full of dense forests. The hunters from various foreign regions were regularly coming for hunters in the region.
   There were important human colonies in the plains of Kulinda/Kuninda regions of Uttarakhand (Bawar region0 and there were colonies on hills too.
Katrinagar of Kulinda of Palini time-There are two capitals mentioned in Ashthdhyayi of Panini-Katri and Kalkoot. Samudragupta mentions Katripura in his Prayagprasasthi. There is mention of Kartikeypur the capital of Katyuri kingdom in Katyuri scripts. Agarwal suggests that Katri, Katripur and Kartikeypur are same.
Kalkootnagar- the capital of Kulinda kingdom (400AD) was Kalkoot (Kalsi).  Even Kalkut was having importance at the time of Asoka too.
The 'arm' suffix used to be added for calling a place. Still there is a village name 'Kubjamrak' near Rishikesh (Dabral).
Kulinda /Kuninda Villages- There were villages. Ashthadhyayi mentions names of two villages of Bhardwaj Janapada (Garhwal region) –Krikarn and Parn. Patanjali mentioned two villages Ainik and Saunsuk of Bhardwaj Janapada.
      There were Ashrams /Kutirs/Sangha/Matha of Bikshuks near villages. The villagers provided food etc to Bhikshuks.
         Where there were crops the farms were the properties of owners. However, when there is no crops the farms used to be the properties of villages. The same system persists today in Garhwal, remote Dehradun and Kumaon; as soon harvesting is completed in the field the villagers can use farms for grazing the cattle till next seeds sowing.
Houses- The mud, stones, wood and grass were use for constructing huts. The huts were in clusters for protection purpose. The people used to plaster of red and white mud. There were signs that the bricks and lime were used in construction of building, hut etc in plains of Kulinda /Kuninda region (Bawar).
    Dabral provides the references of Chullbag and informs that people used wooden utensils/appliances, earthen pots, sticks utensils/appliances, grass vessels and stone utensils/appliances. The mats were made by grass and ropes and other sticks.  The leather boxes, cucumber dry empty fruits were common things for carrying materials.
Beatifying Items- The Kulinda people of Panini time used to put 'langoti', Kacchaa, or Ghuttnna, Dhoti, and cotton or woolen upper garment as blankets or chadar. Turban was common.
People used to do make up on lips and face. The Yamuna valley coollyrium(Eye Anjan) was very famous and the communities used to export the same.  The metallic or plants ornaments were common.
Food- The food items were same as of Kulinda of Mahabharata time.
Medicines and Health care- The health care practices was developed.  Herbal medicinal plants and medicines had heavy demand.
Arm men as occupancy- There was heavy demands for the Kulinda youth for army from foreign regions and youth used to earn by serving in army of Kulinda king or foreign king.
Looting and dacoit acts were very common.
Exports from Kulinda Uttarakhand- Bawar /Bhabhar or plains of Kulinda Uttarakhand had wholesales markets. The people used to export grass, grass materials, mats, salt minerals, figs, ropes, fibers produces, flowers, dry fruits and flowers, medicinal plants, herbal medicines, wool and woolen items, leather from various animals, leather items, milk, milk products, honey , Gangajal, elephant tusk, etc.
There were ores and Kulinda people used to export ores or metal. The Kulinda people used to export precious stones, borax, skulls, and other items too.
Roads in Kulinda Region-  Bawar or plains of Kulinda was the transition centers for trading. The roads were comfortable in plains of Kulinda.
However, the roads in hills were very difficult and were named Kupath. The  Pali language Mahaniddes booklet  classified the roads of hills of Kulinda of Panini time as-
1-Venuoath- rope road,
2-Ajpath- Road for goats,
3-Mendupath,
4-Sankupath-,
6-Chhatpath
7-Banspath, (Bamboo jungle)
8-Musikpath
9-Sakunpath
10-Dariptha
11-Vettcharpath
People had to make preparation for walking on those raods and had to take many articles to walk. There were gras rope bridges to cross rivers as Ganges.
Social Customs- The custom of keeping relation or family name on 'moolgaon or mool purush' (Original village and Original family person) was very strong and still the custom persists.
Languages- the common men used to speak local languages and elite used to speak Sanskrit.
The other social customs and structures were already described in previous chapters.
Administration- The kings or regional rulers used to take help of councils of ministers. There were court priests, prime ministers, chief of army, crown prince, princes and other counselors to look after administration.
Taxation-There were taxes as land taxes, octori, river crossing taxes, sales taxes, mineral taxes and forest product taxes. 


Copyright@ Bhishma Kukreti 7/05/2013
(The write up is aimed for general readers)
History of Garhwal – Kumaon (Uttarakhand) to be continued... Part -37
Ancient communities of Kumaon-Garhwal (Uttarakhand), Himalayas- to be continued...34
Kumaon and Garhwal (Uttarakhand) during the Time of Buddha and afterwards Buddhism to be continued...part -3               


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
Maheshwar Prasad Joshi, 1989, Morphogenesis of Kunindas, Cir 200B.C.-cir A.D.300
Mathpal, Yashodhar, 1998, Kumaon Painting: A Story of Living Tradition of Painting in Kumaon 
Minyan G. Singh, 199, Wooden temples in Himachal
M.C.Joshi, 1978, the Khasas in the History of Uttarakhand, Swasti Sri, edited by K.V.Ravi , p.10),ND
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
Nitya Nand Mishra, 1994, Sources Materials of Kumauni History, Shri Almora Book Depot.
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
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
Uttar Pradesh District gazetteers, 1989, Volume-23
Plant, Richard, J., 1979, Greek, Semitic, Asiatic Coins and how to read them
R.C Majumdar, Ancient Colonies in the Far East
Shiv Pad Sen, 1988, Sources of History of India , Volume -5
Vishwa Chandra Ohri, 1980, Himachal Art and Archeology
World Archeological Bulletin ,1989.p 18

[Bhishma Kukreti]

Pashand/Pakhand Era: Different Religious Sects in Uttarakhand in Mauryan and Gupta Eras (500-300BCE)
History of Kumaon, Garhwal (Uttarakhand) - Part 37   

Historical Aspects of Ancient communities of Kumaon-Garhwal (Uttarakhand), Himalayas-34   
    Kumaon and Garhwal (Uttarakhand) during the Time of Buddha and afterwards Buddhism part -3               
(All the History write ups are dedicated to great Historians Hari Krishna Raturi, Badri Datt Pandey and Dr Shiv Prasad Dabral)
                                         By: Bhishma Kukreti
  In fifth or fourth century before, there was flooding of various religious sects in India. There were great influences of old and newer religious sects in Uttarakhand.
  Pashand means different religious faiths. Today, Pakhand means false doctrine. In 500-300 BCE, the words had two meanings – doctrine of faith and doctrine of false faith.  Asoka and Yagyavalkya used Pashand words at various places.
There were three major sects of Pashand
1-Theist or Believers on god, life after death
2-Non believers on god and life after death
3-Those believed on luck
Ashrams- There were Ashrams in Uttarakhand in this Age where sages/ascetics used to get penance. Backsides Badrikashram, Upmanyu Ashram, Kanwashram, Bhrigu Ashram, Kankhal Ashram there were hundreds of Ashrams at Ganges, Yamuna,Sharda, Rathstha (Ramganga), Kaliganga  and other rivers banks in Uttarakhand.  Ganges bank was the main centres of establishing Ashram.
The father of first teerthankar of Jainism King Nabhi visited Kailash. The first teerthankar of Jainism Rishabhdev retires in Kailash. Jain literature state that there were Jain worshipping places in Gandhmadhan hills of Uttrakhand.  One of Uttarakhandi (Kailash/Gandhmadhan near Badrikashram) Vidyadhar became disciple of Jainism.
Buddhist of Uttarakhand in Pashand Era- There was notable influence of Buddhism in plains (Bawar) of Uttarakhand. The archeological sites of fifth century and coins found in Uttarakhand are proof of notable influences of Buddhism in plains of Uttarakhand. There were Buddha Bhikshus who obeyed the doctrine of Buddhism related to dresses, eating, living and worshipping methods. There were Buddhist sanghs in Uttarakhand.
Bhakti Puja- Uttarakhandis started believing on Vedas and started Vedic worshipping or performing Vedic rituals.
The common men were worshiping Yaksha, Vriaksh dev (tree as deity0, nag (snakes as deities). Indra, Kuber, Vishnu, were other deities. Mother, village, also became deity.
Nag puja- snakes were also worshipped as deities in every sect of sanatan sects including Jainism and Buddhism. There are snake deities s on the coins of Kulinda kings.
Grah and Gan were also worshipped.
Worshipping of forefathers was common.
Shaivism also became common sect
Vaishnivism came after Mahabharata and became popular in this age.
Pilgrimages in Uttarakhand- There were many famous pilgrim centers in this age in Uttarakhand. Many rivers, ponds, lakes, hills, shrines and Ashrams became pilgrim centers. 

There were various kinds of ascetics in Kanwashram (Malini River bank, Kotdwara, Bhawar, Garhwal). There were ascetics those were living only on fruits, bulbs and roots or plants. There were ascetics living on smoke of Yagya and sun rays. Many ascetics lived only on milk. Many sages used to live on grasses.
People of urban centers and villages used to listen the preaching of knowledgeable. The custom of donating to saints, preachers, Brahmins, Kulpurohit , sages, Tapswi, Bhikshus, knowledgeable.
Copyright@ Bhishma Kukreti 9/05/2013
(The write up is aimed for general readers)
History of Garhwal – Kumaon (Uttarakhand) to be continued... Part -38
Ancient communities of Kumaon-Garhwal (Uttarakhand), Himalayas- to be continued...35
Kumaon and Garhwal (Uttarakhand) during the Time of Buddha and afterwards Buddhism to be continued...part -4               


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
Maheshwar Prasad Joshi, 1989, Morphogenesis of Kunindas, Cir 200B.C.-cir A.D.300
Mathpal, Yashodhar, 1998, Kumaon Painting: A Story of Living Tradition of Painting in Kumaon 
Minyan G. Singh, 199, Wooden temples in Himachal
M.C.Joshi, 1978, the Khasas in the History of Uttarakhand, Swasti Sri, edited by K.V.Ravi , p.10),ND
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
Nitya Nand Mishra, 1994, Sources Materials of Kumauni History, Shri Almora Book Depot.
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
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
Uttar Pradesh District gazetteers, 1989, Volume-23
Plant, Richard, J., 1979, Greek, Semitic, Asiatic Coins and how to read them
R.C Majumdar, Ancient Colonies in the Far East
Shiv Pad Sen, 1988, Sources of History of India , Volume -5
Vishwa Chandra Ohri, 1980, Himachal Art and Archeology
World Archeological Bulletin, 1989.p 18

[Bhishma Kukreti]

Natiya Jagar Gatha: Folklore of a Brave legend of Jaunsar Bawar
Folklore, Folk Legends, Folk Myths of Kumaon-Garhwal, Uttarkahnd-23
Chivalry, Gallantry, Graciousness Folklores, Folk Legends, Folk Myths of Garhwal, Kumaon, Uttarakhand –8 
                                         Bhishma Kukreti
  There are many folk tales related to attack of Moguls on Uttarakhand. There had been many attacks on Jaunsar Bawar western Indian Kings. The present Natiya Jagar folklore is about great brave (Bhad) of Jaunsar Bawar region and the time seems to be around Aurangzeb (seventeenth century).
  The following stanzas are taken from Natiya Jagar Gatha.

कुमाऊं और गढ़वाल की लोक गाथाएँ/जागर -23 

नतिया जागर गाथा : भडौ , कटकू, भड़वळि  या पांवड़ा, जागर

(सन्दर्भ: डा प्रयाग जोशी , कुमाऊं -गढ़वाल की लोक गाथाओं का विवेचनात्मक अध्ययन )

खाओ थो सिपाहियों तुमे राजेरो नूण
फोड़ेसी रे तसीलदा राजेपूत कुंण
मड़े रे मड़ाइये केडी रे मड़ाए
येती आगू हारुल नतीरामेरी आये
आया बल नतीराम मरेली घूम
गज गज माटी उड़ घोड़ रा सूम
आया बल मुगेल बहुता कि थोडा
नौ लाख मुगेल छ लाख घोड़ा
बाई बाश घुघुती दाहिनी केराई
एशा जोगा खाशिया देऊ मुगले फेराई     
         The king challenged the braves," You al brave fighters are devoted to the kingdom (Taken salts). Moguls attacked our kingdom. Let us see who bravest soldier of Kalsi is?" The army chief of Pauntha was afraid due to Mogul Attack.
            There are nine lakhs Mogul soldiers and Six laks Mogul hordes riders. The king sends message all over kingdom about Mogul attack on the country. Natiya was resident of Maletha village. Natiya got the message and he started to reach the king.
             Natiya worshipped village goddess and remembered khsetrpal deity ' Mahasu' deity and offered silver coin to 'Mahasu ' deity temple before starting journey. There was dust by his horse speedy run. There was sound by his horse running in valleys, hills. Within shortest possible time, Natiya reached to the king.
         Natiya asked the king for the reason calling him to the capital. The king told that there was mogul attack on the kingdom and kingdom requires brave soldiers.  The king told that after winning over Mogul he would offer the soldierth e rule of Kalsi and Baunth-Bajari. The king also promised prize of one Asharfi for each enemy head. There were other prizes for soldiers from the king for winning the enemy.
       Natu Ram (natiya) asked the fast horse and w two edged sword from king.
      Brave of Braves Natiya started his journey towards Mogul army at Paunth valley. Before journey he worshipped at Dhara Nayani temple. There, he asked blessing of his kingdom from goddess Jatmari Devi. He took bath into Yamuna.
          Natiya fought with great bravery with Mogul army. Natiya beheaded the heads of Mogul soldiers with ease.  Natiya fought the battle courageously and won the battle.

Copyright (Interpretation) @ Bhishma Kukreti, 9/5/2013
Folklore, Folk Legends, Folk Myths of Kumaon-Garhwal, Uttarakhand to be continued...23 

Chivalry, Gallantry, gracious Folklores, Folk Legends, Folk Myths of Garhwal, Kumaon, Uttarakhand to be continued...9   
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. Dip Chand Chaudhri, 1995, Askot ka Palvansh , Gumani Shodhkendra, Uprada, Gangalighat
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
Notes on Jagar Gatha/folklore from Uttarakhand; Jagar Gatha/folklore from Jaunsar , Garhwal; Jagar Gatha/folklore from Dehradun , Garhwal; Jagar Gatha/folklore from Ravai , Garhwal; Jagar Gatha/folklore from  Uttarkashi, Garhwal; Jagar Gatha/folklore from  Tihri, Garhwal; Jagar Gatha/folklore from Chamoli , Garhwal; Jagar Gatha/folklore from Rudraprayag , Garhwal; Jagar Gatha/folklore from Pauri , Garhwal; Jagar Gatha/folklore from  Haridwar/Hardwar , Garhwal; Jagar Gatha/folklore from Udham Singh Nagar , Kumaon ; Jagar Gatha/folklore from  Nainital, Kumaon ; Jagar Gatha/folklore from Champawat , Kumaon ; Jagar Gatha/folklore from Bageshwar , Kumaon ; Jagar Gatha/folklore from  Almora, Kumaon ; Jagar Gatha/folklore from Pithoragarh , Kumaon to be continued...

[Bhishma Kukreti]

गढ़वाली हास्य -व्यंग्य
सौज सौज मा मजाक मसखरी
हौंस,चबोड़,चखन्यौ 
सौज सौज मा गंभीर छ्वीं
                       
                                    घर्या तोताऊं दुःख
                              चबोड़्या - चखन्यौर्या: भीष्म कुकरेती
(s = आधी अ ) 

              जब बिटेन माननीय न्यायालय को सीबीआई का  काम काज पर कमेंट्स आइ कि सीबीआई केवल - पिंजडाम बंद  तोता च अर ये तोता को कथगा इ मैश (मालिक ) छन तब बिटेन सबी घर्या तोता परेशान छन। तोता क्वी मायावती या डीऐमके   जन राजनैतिज्ञ त छ नीन जु बोलि द्यावन बल तोता दलित छन तो माननीय न्यायाधीशोंन  दलित विरोधी कमेंट्स करी देन, अर ऊनि बि तोता या कबूतर पक्षियों मा दलित पंछी नि माने जांदन कि तोता माननीय  न्यायाधीशों टिप्पणी तैं दलित विरोधी बथावन। ना ही तोता कौंग्रेस या भाजापा का कतिपय नेताओं तरां बेशरम, बिलंच त छ नीन कि बोलि द्यावन कि या त केवल टिप्पणी च ना कि निर्णय।
             घर्या तोता अब अपण आपस मा बचऴयाणा छन कि तोता सम्बन्धी सबी कहावतों पर बैन लगण चयेंद। तोताओं बात बि सै च इना माननीय न्यायाधिसों नेताओं अर अधिकार्युं कुनेथ, कुकरतबुं  पर टिप्पणी आयि अर उना लोगुन घर्या तोताओं नाम 'सीबीआई' धरी द्यायि। अब लोग घौरौ बान तोता खरीदणो जांदन त इन नि बोल्दन कि हम तै बढिया सि तोता दयावो बलकणम बुल्दन, भया जी /दुकानदार जी !  हम तैं एक गुलाम 'सीबीआइ' दिखावदी।
तोता विक्रेता  - जी आप तैं गयेळि याने देरी करण वाळ बोफोर्स नामौ सीबीआई याने तोता चयेणु च?
तोता खरीददार - नै नै ! इथगा बि अळगसि /सुस्त सीबीआई नि चयेणु जु  सत्ताइस सालों भागदौड़, छौम्पादौड़ , दसियों विदेस यात्रा  बाद  न्यायालयमा बोलि दयावो कि हम तैं ठोस सबूत नि मिलणा छन।   
तोता विक्रेता - इखमा तोता की क्वी गल्थी नी च ओ तो तोताओं मालिकोंन तोता कुण ब्वाल बल कै बि तरां से कखि बिटेन किकबैक्स का सबूत नि मिलण चयेंदन।       
तोता खरीददार - ह्यां पण उख त सरकारी ब्वालो या जनता को पैसा ब्वालो च त हजारों साल तलक बि तोता खोजबीन करी सकदन। हम तो गरीब लोग छां हम तैं तेज तरार सीबीआई चयेणु च 
तोता विक्रेता -. ठीक च तुम तैं 'बोफोर्स सीबीआई' नि चयेणु त 'हवाला सीबीआई' याने तोता ले ल्यावो
तोता खरीददार - नै नै!  'हवाला सीबीआई' जन झूटों , बदमाश तोता नि चयाणु च। अरे खुज्याण छौ कि हवाला से टेरिरिस्ट कामों बान विदेशों से पैसा कनै आन्दो अर कै कै कुण जांदो  त तोताओंन लाल कृष्ण अडवानी, बलराम जाखड़, शरद यादव  जन नेताओं तैं फंसै द्यायि। 
तोता विक्रेता -भई इखमा तोताओं क्वी गल्थी नी च जन मालिक ब्वालल तनि त तोता काम कारल कि ना ? पी . नरसिम्हा रावन तोताओन तै हुकम दे तो तोताओंन टेरिरिस्ट मनी फंडिंग की जद तलक पौंछणो  जगा नरसिम्हा रावका धुर विरोधी नेताओं तैं पकड़ी दे। 
तोता खरीददार - नै नै हम तैं इन बिलंच, झूटो सीबीआई याने तोता नि चयेणु च। क्वी अछु सि सीबीआई दिखावो
तोता विक्रेता -तो ठीक च।  तुम ''प्रियदर्शनी माट्टो रेप ऐंड मर्डर केस सीबीआई' ले ल्यावो
तोता खरीददार - नै नै इन बेइमान सीबीआई (तोता ) हम तै नी चयेणु च जु रेपिस्ट अर मर्डरर (बलात्कारी) संतोष कुमार सिंह तै तोता की अपणी अकर्मण्यता का बदौलत बचै द्यावो   
तोता विक्रेता - द्याखो जी इखमा तोता की क्वी गऴथि नी च वो तो  रेपिस्ट अर मर्डरर (बलात्कारी) संतोष कुमार सिंहक बुबा भौत बड़ो पुलिस अधिकारी छौ तो तोता तै अपण बौस का बेटा बचाणि छौ कि ना?
तोता खरीददार - नै नै हम तैं  रेपिस्ट अर मर्डरर (बलात्कारी) तैं बचाण वाळ सीबीआई नि चयाणु च। क्वी इमानदार, कर्तव्यनिष्ठ सीबीआई  (तोता) बथावो 
तोता विक्रेता -जी इन च तोता तो इमानदार , धारदार , कर्तव्यनिष्ठ ही होंदन वो तो मालिक पर निर्भर करदो कि तोता से क्या अर कनो काम कराए जावो अर न्यायालयम तोता से क्या बुलाये जावो।
तोता खरीददार - ठीक च। पण हम तै रेपिस्ट अर मर्डरर (बलात्कारी) तैं बचाण वाळ तोता नि चयाणु च।
तोता विक्रेता -चलो आपकी मर्जी! ल्यावो सिस्टर अभया मर्डर केस को सीबीआई ले ल्यावो
तोता खरीददार - नै नै इन बि निखत्तो तोता बि नि चयाणा छन  जखमा पांच दें तोताओं की पांच टीमोन केस की जांच कार अर सन उन्नीस सौ बयाणबे से लेकि  सन द्वी हजार नौ तलक कुछ बि नि कार। इन तोताओं से बढ़िया तो नितोता हि रौण ठीक च।
तोता विक्रेता -तो गुजरात को प्रसिद्ध सोराहबुद्दीन सीबीआई ही ले ल्यावो
तोता खरीददार - नै नै इन कॉंग्रेसी गुलाम तोता बि नि चयाणु च जो विरोधी पक्ष पर हमला बान काम कारो 
तोता विक्रेता -द्याखो मीम कॉमन वेल्थ , टू जी स्पेक्ट्रम जन सैकडो  लांछित सीबीआई छन
तोता खरीददार - नै नै हम तै भलो सि सीबीआई दिखावो
तोता विक्रेता - तो ल्यावो यू सीबीआई ठीक रालो। बोल भई सीबीआई जरा यूँ नया खरीददार तैं  बथादी कि तू कन सीबीआई छे
तोता -मि बडो चतुर सीबीआई छौं, मि बड़ो तेज सीबीआई छौं, मी देस का बान फिकरमंद सीबीआई छौं, मि पाताळ से बि अभियोग्युं तै लाण लैक छौं, मि कर्तब्यनिष्ठ छौं पण अपण  मालिकौ बुलण पर मि निकज्जो, निस्फिकर, झुटो, अळगसी, अदूरदर्सी, अनियमित,कुकर्तबी, ह्वे जांदो। मि वो ही करुद जो म्यरा आका बुल्दन, मि वै हि बाटो पर जांदो जै बाट पर चलणो म्यार मास्टर हुकुम दींदन। मि मास्टर व्वाइस छौं, मी न्यायालय मा बि वो ही फ़ाइल अर एविडेंस दिखान्दो जो म्यरा मालिकों की मौण (गर्दन ) बचै द्यावन। मि मालिक अर बौस भक्त छौं       
तोता खरीददार - ओह ! यु सीबीआई याने तोता ठीक च। मीन इनि सीबीआई लीण।
तोता विक्रेता (अपण मन मा ) - जनता ह्वावो या अधिकारी या ह्वावो नेता सब्युं तैं चापलूसी पसंद च।
तोता विक्रेता- अरे हरिया! ग्राहक तै स्यु चापलूसी करण वाळ सीबीआई याने तोता दे दे। पिंजडा बि इन दे दे कि सीबीआई कथगा बी कोशिस कारो तो  बि स्वतंत्र नि ह्वे साको

Copyright @ Bhishma Kukreti  10/05/2013           
(लेख सर्वथा काल्पनिक  है )

[Bhishma Kukreti]

             Soldiery as Profession (Ayudhjivi) in Ancient Uttarakhand (500BCE to 1 AD)
                         History of Kumaon, Garhwal (Uttarakhand) - Part 38   

Historical Aspects of Ancient communities of Kumaon-Garhwal (Uttarakhand), Himalayas-35   
History of   Kumaon and Garhwal (Uttarakhand) during the Time of Buddha and afterwards Buddhism part -4               
(All the History write ups are dedicated to great Historians Hari Krishna Raturi, Badri Datt Pandey and Dr Shiv Prasad Dabral)
                                         By: Bhishma Kukreti
There were various warriors' communities and looting communities too in each region in ancient India.
         
                        Looting, Thieves Robbery, and Dacoit Communities in Ancient Uttarakhand 
                 Not only in other parts India but looters, thieves, snatchers, deceivers and dacoit communities were there in Uttarakhand especially in plains. The reasons behind no or scanty population of looters, thieves, snatchers, robbers, deceivers, highwaymen, pirates, extorters,   and dacoit communities in hills of Uttarakhand was that people couldn't/ can't  live in hills without friendly, cooperative, honest, coordinative, interdependent behaviors. 
          In Janpada or Gan Sangha Age, there was unseen or unheard or unimaginative heavy, fast growth in economic, wealth accumulation, trade or industries in India. India became biggest exporters. The road constructions by Janapada king or people brought new creativity among craftsmen and there was heavy production of crafts. The unseen or unheard or unimaginative heavy, fast growth in economic, wealth accumulation, trade or industries brought the new culture of accumulating wealth by deceiving, theft, looting, robbery, dacoit, in Indian plains. History is repeating in India after economic reforms (1991AD). Now, from 1991- 2013the Indians have been witnessing newer ways of thefts/loots (scams) in India.
        There were dense forests around the Indian villages or cities. The looters, dacoits, thieves, snatchers, deceivers used to hide there and used to loot/snatch, rob, burgle; steal, pirate, extort, by all means from the traders and villagers/citizens. Tens of Jatak Samhitas, Arth Shastra of Kautilya, Panini provide the details of robbers, looters, thieves, pirates, burglars, snatchers and their activities in Ancient India (500 BCE-fist AD). 
                 As far s plains of Ancient Uttarakhand are concerned looters, thieves, snatchers, robbers, deceivers, highwaymen, pirates, extorters,   and dacoit communities used to have colonies in Shivalik hills (including Pilibhit, Bijnor and Saharanpur) and plains and Bawar plains.  These male 'Utsedhjivi '(those whose occupation was looting etc) communities were also gang rappers.
                The citizens and armed forces of Janpada were afraid of these communities. There was a system of taking introduction from an armed man, "Are you army man of thief?"
                                        Demand of Uttarakhandi Soldiery community
                    The Janpada were failure in protecting citizens from 'Utsedhjivi' and people or rich men had to depend on soldiery communities for their own protection.
                The neighboring Janpada or tribes were fierce competitors for forest produces, mines and mineralogy, water etc. The Janapadas used to have battles on day to day basis. Due to non-violence preaching of Buddhism and Jainism, there was lethargy among soldiers to become killers or violent. Therefore, the demand for soldiery community (Ayudhjivi) from non Buddhist or non Jainism affected regions. 
          From the time of Mahabharata, there were high and respectful demands for the soldiery communities from Uttarakhand hills. The following soldiery communities of ancient Uttarakhand hills are praised in Mahabharata, Markandey Puran,Vayu Puran and Vaman Puran-
Huja Soldiery community
Uttarkuru Soldiery community
Khas (including Kirat, Kol, Mund) Soldiery community
Kunt or Karn Soldiery community
Pravaran Soldiery community
Darad Soldiery community
Tangan Soldiery community of Taknaur,Ttanganichatti  and Joshimath

         The smaller Janapada rulers or bigger Janpada (Maha Janpada) rulers (kings) of North Indian plains specialty from Uttar Pradesh and Bihar started hiring on contract basis these Soldiery community of Uttarakhand. The rulers started offering god salaries and comforts to these Soldiery community of Uttarakhand.
                                 Magadha Kingdom
     Ajatshatru established Magadha dynasty and his capital was Patiliputra. Some historians suggest that ShishuNag  (430BCE) one successors of Ajatshatru was son of a Soldiery community from Uttarakhand.
   The Important Historical dates of Uttarakhand Soldiery community Era are (Dr Dabral)
Mahaveer (599-527BCE)
Buddha (App. 563- 483BCE)
Panini (480-410 BCE)
Shishunag (430 BCE?)
Establishment of Nanda vans dynasty in Magadha (364 BCE)

   







Copyright@ Bhishma Kukreti 9/05/2013
(The write up is aimed for general readers)
History of Garhwal – Kumaon (Uttarakhand) to be continued... Part -39
Ancient communities of Kumaon-Garhwal (Uttarakhand), Himalayas- to be continued...36
History of Kumaon and Garhwal (Uttarakhand) during the Time of Buddha and afterwards Buddhism to be continued...part -5               


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
Gyan Swarup Gupta, 199,India: From Indus Valley civilization to Mauryas
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
Maheshwar Prasad Joshi, 1989, Morphogenesis of Kunindas, Cir 200B.C.-cir A.D.300
Mathpal, Yashodhar, 1998, Kumaon Painting: A Story of Living Tradition of Painting in Kumaon 
Minyan G. Singh, 199, Wooden temples in Himachal
M.C.Joshi, 1978, the Khasas in the History of Uttarakhand, Swasti Sri, edited by K.V.Ravi , p.10),ND
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
Nitya Nand Mishra, 1994, Sources Materials of Kumauni History, Shri Almora Book Depot.
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
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
Uttar Pradesh District gazetteers, 1989, Volume-23
Plant, Richard, J., 1979, Greek, Semitic, Asiatic Coins and how to read them
R.C Majumdar, Ancient Colonies in the Far East
Shiv Pad Sen, 1988, Sources of History of India, Volume -5
Vishwa Chandra Ohri, 1980, Himachal Art and Archeology
World Archeological Bulletin, 1989.p 18

[Bhishma Kukreti]

Ajuba Bafaul Jagar Gatha: Chivalry Folk Tale-Songs (Jagar) of Pithoragarh, Kumaon 
Folklore, Folk Legends, Folk Myths, Jagar of Kumaon-Garhwal, Uttarkahnd-24
Chivalry, Gallantry, Graciousness Folklores, Folk Legends, Folk Myths of Garhwal, Kumaon, Uttarakhand –9 
                                         Bhishma Kukreti
                  There has been Chivalry folk songs created in every Age and in very zone of the world. For example, the following Ireland/Scotland/England folk song is very popular 
I was born in battle's fire
Laid besides my mother's corpse
My toys the ravens of the filed 
My lullabies the screams of horse
             Dorothy Scarborough and Ola Lee Gulledge (1925) provide much chivalry based African folk songs in their book –On the Trails of Negro Folk Songs.
Ajuba Bafaul Jagar Gatha: Chivalry Folk Songs (Jagar) of Champawat, Kumaon 
   Bhad Ajuba Baufal is said to be one of the great brave of King Bharti Chand time (1437-1450)in Kumaon. On that time the king of Doti Garh were called the king of Kali. Therefore, Bharti Chand was called Kali Chand too.  The queen Dotiyalan killed twenty two brave Baufaul brothers by conspiracy.
The part of Ajuba Bafaul Jagar (folk tale-Song ) is as -


कुमाऊं और गढ़वाल की लोक गाथाएँ/जागर  -24 

अजूबा बफौल जागर वीर गाथा : भडौ , कटकू, भड़वळि  या पांवड़ा, जागर

सन्दर्भ : डा उर्वी  दत्त उपाध्याय, कुमाऊं की लोक गाथाओं का सांस्कृतिक और सांस्कृतिक अध्ययन


सुण मेरा स्वामी , धिक्कार है जाओ
सुनु को छतर , माटा की है गोछ
छन दिन की रात चम्पावत भै छ,
तै धनुष है भलो, ग्वाला की गुलयाड़ी
तै कटार है भलो, भंगला का सेटों
बैस यौ बिसौला, नाम छ बफौला
मेरो सत भाव , तीने ले डसो छ
एकदसी बरत पितरों सराद
कसी कै करुलो, बरमन ज्यूनार
गढ़ी चम्पावत क्या मुख देखूलो
                Five deities (Panch Devta) met at Gurusthali of Panchchuli. They were interested to visit auspicious Badrinath-Kedranath temples. The five deities played game for passing the time.  Five deities created four balls. The balls were full of power, valor, and devotion to Guru. The deities threw four powerful balls into all four directions.  When balls were exploded four brave wrestlers were born. Those brave men came there and bowed before their creators- five deities. The brave men said,"O deities! We are your slaves. Please order us for serving you. Why did you create us?"
           The five deities said that they are Vairagi and they created four brave men just for fun. The five deities asked the brave men to wrestle for deity's fun.  The four brave wrestlers started fighting with each other. The brave men were agitating earth, were cutting mountains by teeth; were cutting trees by their nails. They fought with each other for seven days and seven nights. At the end, the Mall (Brave man) from east direction won the fight.  All four brave men came to five deities and said," O lords! By fighting for seven days and seven nights, we are hungry and thirsty."

    The deities answered," We take Bhashma (ash). If you desire you may take Bhashma."
        The brave men said," Don't talk as if you were blind. We are like giant require that type of food. O deities!  You either arrange food for us or kill us or tell us the names of four brave men that we fight with them and die."

                Deities thought that it was sin to kill own creation. The deities advised," O Brave men!  The Nepali Chand is the king of Champawat Garh.  There are nine lakhs happy citizens with the king. There are twenty two brave (Mall) and unconquerable Bafaul brothers in the court of Champawat Garh. These brave men take nine tons breakfast and one hundred tons lunch. Every Bafaul is capable of taking hundred -two hundred feet long stone. You go the court of Chand king. The king may provide you food or you may fight with compatible competitors."

            The four brave men started journey for Champawat Garh in hope of great fight and sufficient food. Wherever those brave men used to sit there was land slid. The river used to dry after their taking water from river. Wherever they walked the land became contour farms.
        The queen was a Dotiyalin. She was very cunning. The slyness queen kept eyes on Bafaul brothers. One day she said to Bafaul Brothers," You twenty two brothers are brave men. However, you are useless. Being so brave you serve the king. On the contrary, you should kill the king and should become the king. I shall become your queen."
            The twenty two Bafaul brothers denied the request of the queen to kill the king.
     The Dotiyalin queen became angry. She was afraid that Bafaul brothers might complained to the king about her conspiracy. The Dotiyalin queen felt insulted and wants to take revenge.  The queen complained to the king that Bafaul brothers tried to rape her. She said to the king that now, she could not take Vrat (fast) or was unable to perform the rituals.
     The king became angry and he called butchers for killing all Bafaul brothers.  The butchers killed all Bafaul brothers while they were sleeping.
  There in Bafauli kot, there was queen Dudkela the wife of eldest Bafaul brothers. Dudkela was seven months pregnant She wanted to become Sati (burn with the dead body of husband). The queen was making preparation for becoming sati. The son inside uterus told her mother," you want to burn insect inside wood. I am your only child. Save me for the Bafaul future generation." The queen Dudkela stopped the program of becoming Sati. She went to her parent place.
             The queen got a male child. She wanted to provide milk her child by taking her on her thigh. The child said that he would take milk only after he took revenge of her father and uncle's killings. 
              On fifth day of the child delivery, the child disappeared. Weeping, Dudkela went to her father. Father said angrily that the child was born in inauspicious time (Mool Nakshatra) and was notorious. He informed that child made blind people by his sight only. The people became paralyzed just because of his site.
         The queen came back to Bafaul Kot with her child.
                  At the same time, the brave men of deities came to Champawat Garh.   When those brave men created by deities used to walk people used to feel earthquake. Those four brave men came to the king. The king asked the brave men," From where are you come?"
       The brave men answered," we are the creation of five deities of Panchchuli. Either you arrange food for us or arrange brave men to fight with us."
  The king Kalichand answered," Now, Champawat Garh is without brave men. You take food and dress as per your choice in Champawat."
They used to take twenty ton food lunch. They used to put on twenty two yard long cap. The four brave men cautioned the king that till he arranged fighter to fight with them nobody would milk, no woman would comb, nobody would shave. The king was afraid.
              Ajuba Bafaul was living with his mother. He threw a ton heavy stone towards Champawat. That stone fell in the food vessel of those brave men.  The stone made big ditches everywhere. The brave men became surprised to find braver man in Champawat. Those brave men asked the king about the brave man. The king became worried.
    The king called his minister Kaluva. The king told that all twenty two Bafaul brave men are killed by me. There was no brave man to fight with four brave men sent by deities. The minister said that the throwing of ton heavy stone showed that it was the work of Bafaul brave man. The minister Kaluva asked the king to request Bafaul child for mercy. 
   The minister with other wise men went to Bafualkot. They said the story to Ajuba Bafaul about four brave men residing in Champawat that due to those brave men conditions every work was stalled in Champawat.  Mother Dudkela cautioned her son about those people the killer of his father and uncles. 
Ajuba Bafaul put his condition that after his freeing Champawat from those deity's brave men the king had to sit in court with one side moustache and without crown  and the queen Dotiyalin would come to Bafaulkot as maid servant.
  Ajuba Bafaul came to Champawat Garh; Ajuba Bafaul stopped the food for four brave men. Those brave men became angry. Ajuba Bafaul killed those four brave men created by deities for fun. As per condition of Ajuba Bafaul the king sat in the court with one sided moustache and without crown. The queen Dotiyalin became the maid servant of great brave man Ajuba Bafaul.
Now, Champawat was free from four brave men and now the cow started milking, the cows started grazing, the women started combing. The people praised Ajuba Bafaul by blowing Shankha.

Copyright (Interpretation) @ Bhishma Kukreti, 10/5/2013
Folklore, Folk Legends, Folk Myths of Kumaon-Garhwal, Uttarakhand to be continued...25 

Chivalry, Gallantry, gracious Folklores, Folk Legends, Folk Myths of Garhwal, Kumaon, Uttarakhand to be continued...10   
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 Urvi Datt Upadhyaya, Kumaon ki Lokgathaon ka Sahityik Adhyayan (Literary review of Folklore of Kumaon)
Dr. Dip Chand Chaudhri, 1995, Askot ka Palvansh , Gumani Shodhkendra, Uprada, Gangalighat
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]

Apacchhyann: The Garhwali drama depicting the Life of Women and (dhol badak) Drum Players
(Review of 'Apacchhyann ' Garhwali Play/drama (2002) written by Gajendra Nautiyal)
           (Critical review Garhwali Dramas, Kumauni Plays, Uttarakhandi Stage shows, Himalayan theaters)
   Let us celebrate of hundred years of Modern Garhwali Theatre!
                                        Review by: Bhishma Kukreti
     Gajendra Nautiyal has written seven radio dramas, thirty seven street plays and ten other plays in Garhwali language.
  The dramas by Gajendra Nautiyal throw lights on various aspects of people of rural Garhwal. The 'Apacchhyann' drama depicts aspiration, the ambition, the dreams, the pain of women and the reality in the lives of Garhwali women.
  In this drama 'Apacchhyann', Gajendra shows the inner views of Dhol-Badak (Auji) or traditional drum players too.  Gajendra provides message that the communities have responsibility to enhance the self esteem of traditional musicians of Garhwal.
            Gajendra uses traditional Garhwali folk songs, his own created lyrics for making the play very interesting.  Gajendra become s very exclusive playwright among other contemporary Garhwali playwrights for using traditional Garhwali poetries and his own poetries in the drama.
    Gajendra uses Garhwali proverbs for providing speed to the drama.
The drama is an emotional and inspiration drama.
Copyright @ Bhishma Kukreti 10/5/2013

   Let us celebrate of hundred years of Modern Garhwali Theatre! 
Notes on drama depicting the Life of Women and (dhol badak) Drum Players; Garhwali drama depicting the Life of Women and (dhol badak) Drum Players; Uttarakhandi drama depicting the Life of Women and (dhol badak) Drum Players; Mid Himalayan regional language drama depicting the Life of Women and (dhol badak) Drum Players; Himalayan regional language drama depicting the Life of Women and (dhol badak) Drum Players; North Indian regional language drama depicting the Life of Women and (dhol badak) Drum Players; Indian regional language drama depicting the Life of Women and (dhol badak) Drum Players; Asian regional language drama depicting the Life of Women and (dhol badak) Drum Players; oriental regional language drama depicting the Life of Women and (dhol badak) Drum Players.