Articles By Bhisma Kukreti - श्री भीष्म कुकरेती जी के लेख

[Bhishma Kukreti]

गढ़वाली हास्य -व्यंग्य
सौज सौज मा मजाक मसखरी
हौंस,चबोड़,चखन्यौ 
सौज सौज मा गंभीर चर्चा ,छ्वीं
                                  जुत खाण मा क्यांक परहेज ?

                             चबोड़्या - चखन्यौर्या: भीष्म कुकरेती
(s = आधी अ )
  तीसेक साल पैल पंजाब प्रांतौ  निवासी पवन कुमार कन्सलन प्रसिद्ध मुनि कपिल छिब्ब्ल का राजनीति मा  आळी -जाळी करतबों , राजनैतिक उठा-पटक, राजनैतिक टोटका तन्त्र, आदि उपदेस सुणिन अर राजनैतिक पैन्तराबाजी का उपदेशों से संतुस्ट ह्वेक वापस अपण प्रदेश चलणो इच्छा जाहिर कौर।
गुरु घंटाल , पाखंडियों का महान पाखंडी गुरू कपिल छिब्ब्लन पवन कुमार कन्सल से पूछ - प्रिय शिष्य !  तीन राजनीति का सबि  पक्षों पर म्यार  उपदेस सुणिन। अब तू बता तू कै परदेस पर राजनैतिक कब्जा करणों विचार करणु छे?
घुन्ना पवन कुमार कनसलन उत्तर दे - आळी -जाऴयूँ   महान गुरु म छिब्ब्ल महाराज ! मि त चंडीगढ़ तैं हि अपणी जागीर बणौल अर मंत्री पद हथ्यौल।
झूट तैं सच अर सच तैं झूट बणाणो महान झूठो उस्ताद कपिल छिब्ब्लन पूछ - पवन कनसल ! चण्डीगढ़ वासी बड़ा चंड अर कठोर हून्दन कखि जब तू मंत्री पद से फैदा उठैक उख चण्डीगढ़मा बड़ी जायजाद खड़ो करिल त ह्वे सकुद च चण्डीगढ़ वासी त्वै पर कठोर बचनो प्रहार कारल तो तू क्या करिल?
लोमड़ी . स्याळ जन चालाक  पवन कुमार कनसलन उत्तर दे- अनाचार्युं का वकील गुरु कपिल जी ! मि खुश होलु कि यी लोग खाली गाळी हि दीणा छन। म्यरी लूट से जब तलक क्वी कुछ नि छीनल तो मि गाळी बि सुणी ल्योलु।
मुनि कपिलन मक्कारी भरी मुस्कान मा  ब्वाल- हे पवन कनसल !यदि चंडीगढ़ वासी त्यार नाते रिश्तेदारों , पुत्रों रिश्वतखोरि तै देखिक चंडीगढ़ वासी त्वे पर थूकल तो त्वै पर क्या बीतलि ?
अपण जघन्य गुनाहों तैं अपण मनमोही मुखड़ि से छुपाण मा सिद्धहस्त पवन कनसलन उत्तर दे - हे झूठ लोगुं  महान आचार्य छिब्ब्ल जी  ! जब तलक म्यरा बेटा, मेरा भतीजा , म्यरा भाणजा, म्यरा रिश्तेदार अर ऊंका रिश्तेदार म्यार रसूक  से फैदा उठैक अरबों रुपया चट्ट करणा राला तब तलक चंडीगढ़ की जनता मै पर थूकल या गूवक पिंदड़ा बि फेंकल तो भि में पर क्वी फरक नि पड़ल।
धोकेबाजो तै बचाण माँ उस्तादों का उस्ताद किपिल छिब्ब्ल गुरुन पूछ - जब चंडीगढ़ का लोग गुस्सा मा त्वै पर जूता चुलाल तो तेरी प्रतिक्रिया क्या  होलि?
एक बुगठ्या तै बली का वास्ता घास दींद महान नाटकबाज नटवर लाल उर्फ़ पवन कनसलंन जबाब दे - इक्सवीं सदी को जोड़ तोड़ का महान राजनैतिक आचार्य छिब्ब्ल जी !  जब तलक जनता मि तैं अर म्यार रिश्तेदारों तै भारत देसौ अमूल्य सम्पति का दोहन करण द्याली मि जुत  खाण से कबि बि परहेज नि करुल। घूसखोर नेता तैं जुत  खाण माँ क्वी शरम ल्याज नि करण चयेंद। चंडीगढ़ की राजनीति मा म्यरो एकी ध्येय या सिद्धांत होलु कि खूब  जुत खावो पण खूब घूस ल्यावो।
बेशरम नेताओं का बेशरम उपाध्याय कपिल छिब्ब्लन - पुत्र पवन कनसल ! तेरी बातों से लगुणु च कि तीन पैल वित्त राज्य मंत्री बणन। हे छ्द्म्भेशी पवन तेरो छद्म भेषी गुण को कारण  तीन संसदीय कार्य मंत्री बि बणन फिर तीन रेल मंत्री बि बणन।
अति उत्साह मा बेहयायी हंसे हंसदा पवन कन्सलन उत्तर दे - फिर ठीक च। मी मंत्री ह्वेक घूसखोरी, अनाचार से , दुराचार से , ब्यभिचार  से अपण अर अपण रिश्तेदारों क इक्कीस  पुस्तों बान रुपया जमा करुल।
जोड़ तोड़ को भड़  , राजनैतिक प्रपंच को उस्ताद, पैतरा बाजी का महान कुटिल मुनि कपिल छिब्ब्लन आशीर्वचन दींद बोल - जा हे पवन कनसल जा ! तू प्रजातंत्र पर चीरा लगाणम सफल  ह्वे !  जा तू भारत की जनता का प्रजातंत्र पर  विश्वास खतम करणम अपणो योगदान दीणम कामयाब राजनैतिक ह्वे। जा मेरो आशीर्वाद च तू प्रजातंत्र को बड़ो कोढ़ साबित ह्वे। जा हे पवन कनसल ! तेरो भ्रस्टाचारी योगदान से प्रजातंत्र की नींव हिलली अर तू बेशरमी से चुनाव लड़लि जन कि त्यरा  कथगा ही सामयिक  दगड्या प्रजातंत्र की पौ (नीव ) खपचाणो बान चुनाव लौड़ल
अर  खुस ह्वेक पवन कनसलन चंडीगढ़ को तरफ प्रस्थान करी         
                         



Copyright @ Bhishma Kukreti  11/05/2013           
(लेख सर्वथा काल्पनिक  है )

[Bhishma Kukreti]

              Historical Aspects of Uttarakhand in Nanda Dynasty Time (421-320 BCE)
                         History of Kumaon, Garhwal (Uttarakhand) - Part 39   

Historical Aspects of Ancient communities of Kumaon-Garhwal (Uttarakhand), Himalayas-36   
History of   Kumaon and Garhwal (Uttarakhand) during the Time of Buddha and afterwards Buddhism part -5               
(All the History write ups are dedicated to great Historians Hari Krishna Raturi, Badri Datt Pandey and Dr Shiv Prasad Dabral)
                                         By: Bhishma Kukreti
  Mahapadma is said to be the founder of Nanda Empire in Magadha. Mahapadma destroyed Khsatriyas and won Panchals, Kasis, Haihayas, Kalingas, Asmakas, Kurus, Maithalis, Saursenas and Vitihotras. Mahapadma dethrone the Shishunag dynasty and Shishunag is said to be an Uttarakhandi soldiery occupant. 
The Nanda rule was extended from Bengal to Punjab, up to Vindhyachal range.  Mahapadma is said to be creator of empire in India. He had big armies composed of 2lakh infantry, 2o thousand cavalry,2 thousand war chariots and 3 thousand war elephants. 
Many historians have opinions that Mahapadma was an Uttarakhandi soldier and he killed the Shishunag king. The reasons are given for Mahapadma being as Uttarakhandi are –
1-Kulinda the word Nanda came from Kulinda .Since 'Ku' word was inauspicious Mahapadma might have deleted 'Ku' word from Kulinda . One of kings from Nanda dynasty had been Govishanaka. Govishan was region of Uttarakhand (today's Kumaon) in that time.
2-The historian Edward James Rapson (1923) writes in his Cambridge History of India (Volume -1, page 280), "As to origin of the Nandas, we have no certain information, but the name is probably tribal, and it may be connected with the Nandas, who lived near river Ramganga between Ganges and the Koshi in Himalyan region......It is possible that the Shishunag and Nandas may have been the descendants of the mountain chieftains who won the kingdom of Magadha by conquest."

There were twelve kings of Nanda dynasty.
Mahapadma (424 BCE?)
Pandhuka
Bhutapala
Rashtrapala
Govishanka
Dasasiddkhaka
Kaivarta
Mahendra
Dhana Nanda or Ghana Nanda (321 BCE?)
There are distinct views about relationship between Uttarakhand and Nanda dynasty. If Mahapadma was Khas (so called Shudra from Sanskrit pundit point of view as Panini) of Uttarakhand then there is probability of some or complete part of Uttarakhand being part of Nanda dynasty.  Chandra Gupta Maurya and then Asoka ruled over Uttarakhand but history is silent over Chandra Gupta or Asoka attacking Uttarakhand regions. That shows that Nanda dynasty founder Mahapadma was Uttarakhandi and he was ruler of complete or some part of Uttarakhand.
Mahapadma the believer in monopolistic way of ruling- Mahapadma believed in monopoly for ruling
Mahapadma as great donor- since, Mahapadma was Shudra  (Khas from  Uttarakhand) the Brahmin history scholars did not provide him respects, however, Mahapadma was great donor. 
Measurment Units- The measurement units came in existence first time in India in Nanda dynasty.
Paying Attention on Agriculture- Mahapadma paid maximum attention on agriculture development and he inaugurated first ever Indian way of water management system in Orissa (Jayswal – Kharwel ka Shila lekh)
Respecting scholars- Mahapadma and his successors used to respect scholars.
Army and Armed force Management- Mahapadma and his successors brought modernity in war management and strategies that Alexandra the great was afraid of attacking India.
Taxation- Mahapadma also developed taxation system to suit the empire management.
Copyright@ Bhishma Kukreti 11/05/2013
(The write up is aimed for general readers)
History of Garhwal – Kumaon (Uttarakhand) to be continued... Part -40
Ancient communities of Kumaon-Garhwal (Uttarakhand), Himalayas- to be continued...37
History of Kumaon and Garhwal (Uttarakhand) during the Time of Buddha and afterwards Buddhism to be continued...part -6               


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
Radheshyam Chaurasiya, 2002, History of Ancient India: Earliest time to 1000 AD
R.K. Nehra, 2010, Hinduism and Its Military Ethos
Chapters on African Presence in Early Asian Civilizations: A Historical Overview, Journal of African Civilizations, August 1995, Vol .X No.X pages 21-121
Radha Kumud Mukarji, 1988, Chandragupta Maurya and his Time
Om Gupta, 2006, Encyclopedia of India, Pakistan and Bangladesh
Edward James Rapson, 1923, Cambridge History of India (7 Volumes)

[Bhishma Kukreti]

Ajua Bafaul Jagar Gatha: Chivalry Folk Tale-Songs (Jagar) of Pithoragarh, Kumaon 

Folklore, Folk Legends, Folk Myths, Jagar of Kumaon-Garhwal, Uttarkahnd-25
Chivalry, Gallantry, Graciousness Folklores, Folk Legends, Folk Myths of Garhwal, Kumaon, Uttarakhand –10 
                                         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.
Ajua 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 Ajua Bafaul Jagar (folk tale-Song) is as -


कुमाऊं और गढ़वाल की लोक गाथाएँ/जागर  -25 

अजूaa  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.
              Ajua 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. 
Ajua 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 mustache and without crown  and the queen Dotiyalin would come to Bafaulkot as maid servant.
  Ajua Bafaul came to Champawat Garh; Ajua Bafaul stopped the food for four brave men. Those brave men became angry. Ajua Bafaul killed those four brave men created by deities for fun. As per condition of Ajua Bafaul the king sat in the court with one sided mustache and without crown. The queen Dotiyalin became the maid servant of great brave man Ajua 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 Ajua Bafaul by blowing Shankha.

Copyright (Interpretation) @ Bhishma Kukreti, 11/5/2013
Folklore, Folk Legends, Folk Myths of Kumaon-Garhwal, Uttarakhand to be continued...26 

Chivalry, Gallantry, gracious Folklores, Folk Legends, Folk Myths of Garhwal, Kumaon, Uttarakhand to be continued...11   
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
Helle Primdahi, 1994, Central Himalayan Folklore: folk Songs in Rituals of the Life Cycle

[Bhishma Kukreti]

 NarSingh –Ghana: the folk tale of great Brave Woman Dhana from Askot Garhi, Pithoragarh
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 had been brave women in every society in every age. In all societies, there are folk tales about their brave women. Readers may find the description of a brave woman in Mexican folk song (corridos) 'La Adulita '. Brave Martha is brave heroin of England folk tale. Susan Weinger et all (2006) provide various brave women characters from Cameroonian folk tales (Unmasking Women's Rivalry in Cameroonian folk tales,). There are folk stories about brave women in the book 'Clever Gretchen and other forgotten folktales' retold by Alison Lurie. There are folk tales about brave women in the books –'Fearless Girls, Wise Women and Beloved Sisters: heroines in the Folktales around the world' (Kathleen Ragan); Not One Damsel in Distress: World Folktales for Strong Girls (Jane Yolen); The Maid of the North: Feminist Folktales from around the world (E.J. Phelps).
  Nar Singh –Ghana: the folktale of great Brave Woman Dhana from Askot Garhi, Pithoragarh
               The story of brave woman Ghana and her husband Narsingh is famous folktale and sung as Jagar in Uttarakhand. The story seems to be from the time of Kumaoni King Kali Chand (1437-1450).
The part of Narsingh –Ghana Jagar Gatha is as-
कुमाऊं और गढ़वाल की लोक गाथाएँ/जागर  -25   

नार सिंह -घना –जागर, वीर-वीरंगनाएं  गाथा : भडौ , कटकू, भड़वळि  या पांवड़ा, जागर

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

ऐसी लड़े भैछ , रेट उडी गयी
सूरज का रथ ढ़ांकण लागी गौ
बिन बादले बिजुली , बिन द्यो का बजर
देखनेरा आँखा , फुटण भये गाया
मली डोटी आयो, भींचलो भयंकर
जंगलों का गोरू ठाड़ पुछ्ड़ी करी
बितकण भये गया
घोम का चाड़ा , भजण भये गया 
  The story of NarSingh Ghana starts as-
       The capital of Capitals was Askot of Narsingh. His huge cowsheds were on the hills of Dhandhura. The agricultural fields and Sal-Jamal trees jungles were at the bank of Gauri Ganga.
      Narsingh of Askot Garh was the bravest among braves (Bhad) and the greatest wrestler warrior. His wife Dhana was beautiful most women as Apsara of Indra. Dhana was a brave woman too.
            One day, Narsingh said his desire to Dhana," O queen! It would be worth for us to win over Kali Kumaon. We would live there and would also win the Doti kingdom by crossing Kali Ganga."
         Ghana cautioned," You make plan for winning everywhere but don't make plan for attacking Doti. The warriors of Doti put six tee six feet long cap, sixteen feet long gown and their Janeu (auspicious thread on body) are eighteen feet long. Those who cross Kali Ganga for attacking Doti are killed there and there and don't come back.
    Narsingh answered," Unnecessarily, you praise your paternal region Doti. I shall go there and win Doti kingdom, would behead Kali Chand the king of Doti then only I shall come back when I win the Doti."
               Dhana made him understand not to take unworthy risk. Narsingh did not take the advices of his wife Dhana.  King Narsingh started becoming ready for the attack. He took his weapons, rode on horse and ran as stormy wind.
         The queen Dhana put on earthen lamps around the temple. She sat inside the temple. Sadly, she started praying for the long life of her husband and his fast return. She prayed from Doti deities for her husband protection.
            King Narsingh was running for Doti. Wherever the horse put its leg the stone was changed into dust. Wherever Narsingh went there were fissures into hills. By morning, he reached to the bank of Kali via Pipalkot, Kaudihat, Fulaghat. The water of Kali Ganga was on high. Narsingh uprooted trees and made the bridge by those trees. He crossed Kali Ganga. He crossed the hills of Betadi, Silgadhi. He reached to Doti. He started fighting with enemies as a hungry lion in Talla Doti. There, every work was stopped.
The grass cutting women of Talli Doti  (lower Doti) said, O! King Kali Chand! There is dark in Doti. The father of death deity has arrived in Doti. The green forests are now deserts. The enemy killed every one."
         Those women said, "Bamboo burns the bamboo forest. The husband of your father's niece Dhana destroyed our Doti. There, Narsingh was tired and hungry. He decided to take meal and take rest in Talla Doti.  When Kalichand heard the news of destruction of Talla Doti he started going to Talla Doti with his double edged sword.  Kali Chand said," You have come to friend's house as enemy and death invited you here."
                  Narsingh became angry.
The king Kali Chand and king Narsingh started fierce fight. Kali Chand first cut the right hand of Narsingh and then left hand. Narsingh fell on the ground. Narsingh started crying taking the name of Dhana.
  There in Askot, Dhana was sleeping, She saw a dream that Kali Chand arrived in Askot as groom. She awoke. Dhana started weeping that her husband was dead.
Dhana took a vow that either she would kill Kali Chand or she would never return to Askot.
  Dhana put on the male dressing of her husband and reached to Talla Doti Garh. She saw that her husband destroyed Talla Doti.  Deciding for destroying Malla Doti (upper Doti) she went towards Malla Doti.
  After reaching at Malla Doti, Dhana started killing to enemies. People were afraid.
The message reached to Kali Chand.  Kali Chand became angry and said that one lost his hand and died. He said that other would lose his head.
  Kali Chand said,"I shall win over you and will make you as my queen,"
  Dhana became angry. She lambasted Kali Chand who was thinking making her sister as his queen.
Both fought and there was scene of earthquake in Doti.  They fought for three days and three nights. The weapon of Kali Chand tore the dress of Dhana and Kali Chand saw her Mangal Sutra (the sign of marriage). He recognized Dhana.
Happily Kali Chand said," o Dhana! You are brave. I wanted to reach for you to Askot for making you my queen. Now I shall make you my queen."
Strategically and wisely, Dhana said," That is fine .Now I am your queen.  We shall live with joy."
Happily, Kali Chand took Dhana to palace where the dead body of Narsingh.  Dhana asked Kali Chand to offer dead body of her husband for cremation. Dhana took the dead body of Nar Singh with the help of ten Dotiyalins . Kali Chand was with her.
There was flooding in Kali Ganga. Dhana advised to cross the river with the dead body of Nar Singh. Kali Chand accepted her advice and he along with Dhana started crossing Kali Ganga with the help of Tumdis.  The dead body of Nar Singh was tied on the back of Dhana
  In the middle of river, Dhana beheaded Kali Chand. Dhana sent the head of kali Chand to Doti. 
Dhana became Sati with the burning body of her husband. While she was burning with the body of her husband, she prayed to deities that Nar Singh should be her husband in next life too.
Copyright (Interpretation) @ Bhishma Kukreti, 11/5/2013
Folklore, Folk Legends, Folk Myths of Kumaon-Garhwal, Uttarakhand to be continued...26 

Chivalry, Gallantry, gracious Folklores, Folk Legends, Folk Myths of Garhwal, Kumaon, Uttarakhand to be continued...11   
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
Helle Primdahi, 1994, Central Himalayan Folklore: folk Songs in Rituals of the Life Cycle




   
 

[Bhishma Kukreti]

Timal Ful :  Garhwali drama showing the Hill Development as Hallucination/Mirage   

(Review of 'Timal Ful ' Garhwali Play/drama (2005) 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
               Uttarakhandis whether they are in Uttarakhand or far away from their native place talk about development in their villages. There are big news about hill development; the leaders provide proof of spending money on village development in rural Uttarakhand.  The village councilors have records of showing developmental works in their hill villages. In fact, the hill developments are illusion; delusion; mirage; hallucination; optical illusion; fantasy.
The realistic and satirical drama Timal Ful by Gajendra Nautiyal raises the question of real development of the hills of Uttarakhand. The questions of Gajendra Nautiyal in the Timal Ful drama are burning questions. The flowers of fig are invisible. Same way, the records of  the hill village development are real mirage.
  The simple dialogues, realistic theme make the drama audience to think about what is real requirement of hill village development 

Copyright @ Bhishma Kukreti 11/5/2013
Critical review Garhwali Dramas, Kumauni Plays, Uttarakhandi Stage shows, Himalayan theaters; Mid Himalayan dramas, North Indian regional language theatres, Indian regional language drams, Asian regional language stage plays, Oriental dramas and theaters 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 चर्चा ,छ्वीं
                           भौं भौं किस्मौ पौण (मेहमान )

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

  ब्यौ बरात्युं मा पौण, अतिथि मेहमान, मेमान बुलाण अर पौणु बरात या रिसेप्सन मा जाण आम बात च।
मेमानुं या पौणु कथगा इ जात होंद या बुले जावों तो पौण कथगा इ किस्मौ हूँदन। कुछ ख़ास किसमौ पौण इन बि हूँदन।
द्वारखुला पौण- द्वारखुला पौण  अगल्यारि मा हमेशा अगनै रौणै  आदत से मजबूर पौण हूँदन। इ हमेशा रिसेप्सन हाल /वेडिंग हौल मा घरात्यूं से पैलि पौंछि जांदन अर बेबातौ अफिक इंतजाम दिखण लगि जांदन।
घड़ी सुई से चलण वाळ पौण-  इ बिचारा समय का पाबन्द होंदन अर न्यूतो- पतड़ी (निमंत्रण पात्र) माँ लिख्युं हिसाब से  रिसेप्सन हाल मा पौंछि जांदन अर जब घराती द्वी तीन घंटा पैथर आंदन अर समय का पाबंद  मेहमान तै सुणान्दन की ' इंडिया मा समय पर कु आंद" तो इ समय का पाबन्द मेहमान बुलण मिसे जांदन बल इण्डिया विल नेवर प्रोग्रेस काउज दे नेवर अंडरस्टैंड द वैल्यू ऑफ टाइम।
टिपोड़ी पौण- इ कैक बि ब्यौ मा जावन इख तलक कि अपण बेटी ब्यौ मा बि टिपोड़ मा रौंदन। टिपोड़ी मेमानुं मानण च बल अतिथि भगवान को दुसर रूप होंद तो इ लोग भगवान जन अपण खुट जमीन पर नि धरदन अर कैक दगड़ खां मा खां बात करण अपण बेजती समजदन। कुछ आदतन टिपोड़ी हूँदन कुछ समय क अनुसार अपण मुख पर टिपोड़ी भाव लाणा रौंदन।
फरफरट्या पौण- बस इ फर फर उर्जावान ह्वेक फर्र फर्र इना उना हॉल मा चलणा रौंदन।
इकअडसर्या पौण-  यि  पौणएक दै कैं जगा मा  बैठि जावन तो फिर वीं सीट पर अफिक फेविकोल लगि जांद अर मजाल च कि भ्यूंचळ आणो बाद बि सीट छ्वाड़न धौं!
रगरट्या पौण- यूँ पौणु तैं पता नी क्यांकु रगर्याट हुयुं रौंद धौं, न्यूत लिखाण, स्टेज पर ब्योलि-ब्योला तै आशीर्वाद दीण, खाणो खाण ह्वाओ या गुसलखाना मा फ्रेश हूण ह्वावो इ हमेशा जल्दबाजी मा रौंदन।
जुत दिखवा पौण- इन पौण अपण धन , धान्य  रूप या शानौ शौकत को प्रदर्शन  करण मा अग्वाडि रौंदन।
चिंता का ठेकेदार पौण-  इ हर समय बगैर आज्ञा लेकि घरात्यूं तरफान हौर लोगुं तैं चिंतित करदन। चिंता दिखाण अर दूसरों तैं अनावश्यक चिंता मा डाळण  ही यूंक एकमात्र काम होंद।
सरोता पौण- इन पौण हरेक चीज की हरेक से काट ही करणा रौंदन।
अहसान दिखांदर पौण- इन पौण हर समय घराती पर कुछ ना कुछ अहसान दिखाणा रौंदन अर बुलणा रौंदन मि त बस फलणो वजै से रिसेप्सन मा औं ...
थाळी चट्वा पौण-  यी पौण  आदतन देर से आंदन अर तब आंदन जब खाणक पीणक खतम ह्वे जांद अर तब बच्युं खुच्युं जो भी ह्वावो चाटी पूंछी खांदन।
भंडमजा पौण- यी बी आदतन लेट लतीफ होंदन अर तब आंदन जब कैटरर का आदिम भांड मंजाण शुरू कौरि दींदन अर यि आइसक्रीम या ठंडो पेय से काम चलांदन।
डुलेर पौण- इ आदतन ना जनम जाति लेट लतीफ हूँदन। यि तब आँदन जब बर -ब्योलि कार मा बैठि जांदन अर चलती कार मा  बर-ब्योलि तैं   अपण न्यूत पकडाँदन अर इन लगद कि यि पौण बार - ब्योलि ड्वाला उठणौ डुलेर ह्वावन               
उन हौर तरां पौण बि  हूँदन पण इ जरा अलग किस्मौ पौण हूँदन।
एक बात बथावदी !  आप कैं श्रेणी मेहमान छंवाँ ?


Copyright @ Bhishma Kukreti  12/05/2013           
(लेख सर्वथा काल्पनिक  है )

[Bhishma Kukreti]

 Historical Features of Garhwal- Kumaon (Uttarakhand) in Mauryan Age Part-1
History of Kumaon, Garhwal (Uttarakhand) - Part 40   

Historical Aspects of Ancient communities of Kumaon-Garhwal (Uttarakhand), Himalayas-37   
(All the History write ups are dedicated to great Historians Hari Krishna Raturi, Badri Datt Pandey and Dr Shiv Prasad Dabral)
                                         By: Bhishma Kukreti
                     Historians agree by the references of Puran, old Buddhist literature, Jainism literature, Sanskrit literature, Greek literature that with the aid of his Guru, mentor Kautilya or Chanakya, Chandra Gupta Maurya destroyed Nanda dynasty in Magadha and established Mauryan dynasty (321 BCE).

            There are less definite records for letting knowing the childhood of Chanakya and Chandragupta Maurya. It is said that Chanakya saw a boy as slave with a hunter in forest and watching boy's wise and strategic capability, Chanakya made him hi disciple and made the boy (Chandragupta) ready for being king.
  Chanakya sent Chandragupta to Takshila University. On that time Alexander attacked India and Chandragupta had hand experiences to watch the battles of Greek supremacy under Alexander.   
Attack by Alexander- Winning Iran and other parts of Arab including Persian territories, Alexander attacked India (327BCE). Due to internal infighting and jealousy among Indian chieftains Alexander easily defeated the western Indian kings. Alexander also defeated Porus the strongest chieftains of western India. Alexander reached up to Vyasa River. It is believed that Alexander knew the strength of Dhana Nanda and that is why he did not attack on Nanda Kingdom.
                Alexander returned from India around 325 BCE and died in Greece in 323 BCE.
                                            Kathait

     In the Panwar dynasty history of Garhwal, there is importance of Kathait caste. Kathait came to Garhwal from Himachal. There is mention words Cathael in Greek literature while describing the short Alexandrian rule on India. A historian Vevan connected this word with Khsatriya. The Sangal fort in Himaachal of that time is connected to Kathait. Dabral supports that the connection of Sangal with Kathait as suggested by Rapson.   
                                              End of Greek Rule from India

  Before returning to Greece, Alexander left his governors for ruling in Indian territories.   Alexandra rule or Greece Rule came to an end India by 312-317BCE.  Chandragupta Maurya was the conveyor of ending Greece rule from India by various Indian chieftains. By this acts, Chanakya and Chandragupta became famous state persons.
             Taking Help of Soldiery communities of Mid Himalayas by Chanakya and Chandragupta Maurya

             After taking education, Chanakya went to Dhana Nanda court in Magadha for serving the court. Magadha king insulted Chanakya. Chanakya took vow to end Nanda dynasty.
        Chanakya and Chandragupta Maurya gathered (on contract?) took help of low family traits solders as Pratirodhak, Mlechh, Kirat Dasyudal, Atvik etc to attack on Magadha.
Parvateshwar  (Himalayan Hill chieftains) who helped them the much was the chief  and under him the armed forced were –Kulut chieftain, Malay chieftain, Kashmir chieftain, sindhu valley chieftain and Khasa, Yavan, gandhar , Shak, hun too.
   Chanakaky had agreement with Parvateshwar that after winning Magadha Parvateshwar would be given half of the kingdom.  Parvateshwar had leading army of Khasa and other soldiery communities of hills (Himachal, Uttarakhand?)  With the main help from Parvateshwar Chandragupta-Chanakya   won the Mgadha Dhana nand and destroyed Nanda dynasty. Chandragupta Maurya established Maurya dynasty (321BCE).
  With sound conspiracy, Chanakya killed Parvateshwar. The whole hill armed forced of Parvateshwar came under Chandragupta. The army of Dhana Nanda came under Chandragupta. Chandragupta Maurya extended his rule far than Nanda regions. Chandragupta Maurya extended Magadha till  Bengal, Uttarakhand, Mysore, Konkan and Punjab, Takhsshila, Kashmir, Himachal. 
                    Was Chandragupta Maurya son of Uttarakhandi Khasa?

               There are many theories and suggestions among historians about the paternal family tree.
         Most of historians agree that Chandragupta had relation with Buddha Age Moriya Khsatriya family of Pippliyavan. Having Peacock on the sculptures/pillars on Asoka sculptures support the theory.
                  The theories of Chandragupta being the son of Dhana Nanda with Mauri maid servant are now not agreed.
        There is another suggestion from historians (basing Mudrarakshas Sanskrit play) that Chandragupta had blood relation with Parvateshwara. That is the reason that Chandragupta performed 'Tarpan' in the 'Shradh' ritual of Parvateshwar. Without direct blood relation with Parvateshwara, Chandragupta Maurya would have not offered 'Tarpan' in the 'Shradh'of Parvateshwara.
         There is no-disagreement no agreement or no proof for Parvateshwar was from Western Himalaya or from Mid Himalayas (Garhwal –Kumaon). Since, the play 'Mudrarakshasa' mentions each kingdom of western Himalaya and Khasa for mid Himalayas it is sensed that Parvateshwar was from Uttarakhand. It is surprising in the early Sanskrit literature including Puran that Chandragupta attacked every corners but not Uttarakhand. Was it because Parvateshwar was from Uttarakhand? Or was Chandragupta having blood relation with a chieftain of Uttarakhand? There was no attack on Uttarakhand from the decedents of Chandragupta Maurya but it is also sensed that Uttarakhand was under supervision rule of Maurya kings.
                                     Mauryan Administration
         The 'Arthshastra' book is the sound proof of good and innovative administration of Maurya Age.
Even under the Chandragupta or under his successors there was not much difference than past in administration in Tamas, Kalkut, Tangan, Bhardwaj, Ranku and Atrey or Govishan (Garhwal and Kumaon. These comminutes were having their own chieftains and just Guptas might be supervising.
Chandragupta Maurya banned Pakhand sectarian activities. There was freedom  of worshipping.

                           Uttarakhand in Arthashastra

           'Arthashastra 'a Sanskrit classic by Chanakya or Kautilya mentioned about brave hill soldiery communities. 
There are mentions of forest wood of Uttarakhand as-  Sal, Sheesam; Various bamboo varieties; bent, barks of various trees; fibers plants;  rope making plants; flowers; roots, bulbs; medicinal plants and herbs; poisons; color making plants.
There were mineral exports from Uttarakhand at the time of Chandragupta and Chanakya. The horses of Kumaon and Chamoli Garhwal were famous.  The people of Mid Himalayas were exporting animal leather, blanket and other crafts.     
            The Uttarakhand used to export army men too in the time of Chanakya and Chandragupta.
  Chandragupta retired from the court and became a Jain. Chandragupta Maurya died around 297 B.C.E.
Bindusar the son of took over the rule of Magadha in 297 B.C.E. Bindusar ruled till 274 B.C.E.
It seems Asoka displaced Bindusar.
  Read in next part about Uttarakhand in Asoka Age 
Copyright@ Bhishma Kukreti 11/05/2013
(The write up is aimed for general readers)
History of Garhwal – Kumaon (Uttarakhand) to be continued... Part -41
Ancient communities of Kumaon-Garhwal (Uttarakhand), Himalayas- to be continued...38


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
G.P. Singh, 2008, Researches into History and Civilizations of Kiratas
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
Radheshyam Chaurasiya, 2002, History of Ancient India: Earliest time to 1000 AD
R.K. Nehra, 2010, Hinduism and Its Military Ethos
Chapters on African Presence in Early Asian Civilizations: A Historical Overview, Journal of African Civilizations, August 1995, Vol .X No.X pages 21-121
Radha Kumud Mukarji, 1988, Chandragupta Maurya and his Time
Om Gupta, 2006, Encyclopedia of India, Pakistan and Bangladesh
Edward James Rapson, 1923, Cambridge History of India (7 Volumes)
              References for Mauryan Dynasty History
Shastri, K.A.N, 1988, Age of the Nandas and Mauryas
Bharcava, Purushottam, 1996, Chandragupta Maurya
Gergal Tania, Michael Wood, 2004, Alexander the Great 
Bose, S.C.1968, Land and People of the Himalayas
Various Sanskrit Literatures

[Bhishma Kukreti]

सौज सौज मा गंभीर चर्चा ,छ्वीं
गढ़वाली हास्य -व्यंग्य
सौज सौज मा मजाक मसखरी
हौंस,चबोड़,चखन्यौ 
सौज सौज मा गंभीर चर्चा ,छ्वीं
                               पितरों  दगड़ जाति इतिहासौ बाबत मुखाभेंट (इंटरव्यू ) 

                             चबोड़्या - चखन्यौर्या: भीष्म कुकरेती
(s = आधी अ )
                    जन कि सबि प्रवासी करदन मी बि ऊनि करदो अब हम प्रवास्युं भयात च तो अपण चरित्र पर डट्यु रौंण म्यार कर्तव्य च। दुसर प्रवासी तैं मि सीख दींदु कि तुम  तैं बर्सकुल (हर साल) गां जाण चयेंद पण अफ़ु गौं तरफां  दिख़ुद बि नि छौं। प्रवास्युं तैं गान द्वीइ कारणो से जाण पोड़द एक जब भुम्याळ /ग्राम दिवता भट्यान्दन या जमीन जायजाद बिचण ह्वावो।  मि तैं पचीस साल बाद गाँ जाणि पोड़। मि तैं  जब सोळा सालम सरकारी नौकरी चयेणि छे त मीन अपण आयु बढैक नौकरी पायी अर अब मि देर से याने सही बगत पर सेवानिवृत हूण चाणो छौं याने देर से रिटायर हूण चाणु छौं तो सही बर्थ सर्टिफिकेट का वास्ता झक मारिक गां जाण पोड़ . पैल ग्राम प्रधान ब्वाडा, काका, भाई , भतीजो ही होंद था। पण अब ब्वाडा, काका, भाई , भतीजो जब ग्राम प्रधान ह्वे जावन तो वो अपण नि रै जांदन। अस्तु भारतीय परम्परा का निर्वाह करण से ग्राम प्रधान तैं सर्टिफिकेट दीणम   प्रशाशनिक देरि करण जरूरी छे तों मि तैं गाँ मा प्रतीक्षा करण पोड़। पैल हमर गां इथगा बडो छौ कि एकि ग्राम सभा छे। अब हमर गा अर न्याड़ ध्वारो सात आठ गौंवु मिलैक एक ग्राम सभा च।
  गाँ खाली पड्यु च  त मि बजर पड्याँ पुंगड़ों दगड़ छवीं बथ करणों चलि ग्यों।
बाटमा हमर पितर्वड़/पितरकूड़ि    पोड़द मि बांज पुंगड़ो जिना  जाणों छौ कि पितर्वड़ बटें धै आइ।
पितर्वड़ बटें आवाज- ये कना जाणु छे?
मि -  इनि गाँ मा बात करणों जादा  क्वी नीन त मीन स्वाच जरा बांज पुंगडों दर्शन करे जावो। तुम कु छंवाँ                             
पितर्वड़ बटें आवाज-हम तुमर पितर छंवाँ 
मि -  पितर ..?                         
पितर्वड़ बटें आवाज-क्यों पितरकूड़ि   पितरोँ से डौर लगणि च हैं?
मि - नै ..हाँ ...ना ना                           
पितर्वड़ बटें आवाज- अरे हम से क्या लुकैल, हम से क्या छुपैल !
मि - नै इन बात नी च पण रिवाज नी च कि पितरकूड़िम जैका ...                             
पितर्वड़ बटें आवाज-त रिवाज तो इन बि नि छौ कि तुम अपण बुबौं ढुंगि गंगा जी जगा नाशिक गोदावरी मा चढ़ावाँ।
मि - अब मुंबई मा छंवाँ त नाशिक ही नजीक च तो ..!                           
पितर्वड़ बटें आवाज-हाँ तेरि बात बि सै च। हमन सूण बल तू अपण जाति इतियास खुज्याणु छे?
मि -हाँ                           
पितर्वड़ बटें आवाज- अरे वाह ! बधाई हो भै ! मुंबई बिटेन अपण जाति इतिहास खुजणु छे?
मि - जी!                         
पितर्वड़ बटें आवाज-इ भै जरा बथादि कि तीन अपण जाति कुकरेत्यूं इतिहास खुजणो बान क्या क्या कार? 
मि -मीन हरी कृष्ण रतूड़ी जीक किताब बांच, मीन डा शिव प्रसाद डबराल जीक किताब बांच, डा दिनेश बलूनी जीक इतिहासौ  किताब बांच                           
पितर्वड़ बटें आवाज-अच्छा बड़ी मनात कार भै तीन। अच्छा क्या क्या मील त्वै तैं यूँ  विद्वानों किताब माँ
मि -जख तलक जातिक इतिहासौ सवाल च जो हरी कृष्ण रतूड़ीन ल्याख वो ही आजौ इतिहासकार डा बलूनी बी ल्याख।                             
पितर्वड़ बटें आवाज-अरे अरे ! त आजौ आधुनिक इतिहासकारोंन जन कि डा . दिनेश बलूनीन बि कुकरेत्यूं इतिहास नि बथायि?   
मि -  न ना।                         
पितर्वड़ बटें आवाज-फिर तीन क्या कार ?
मि -मीन डा शिव प्रसाद नैथाणी, डा कटोच, डा कांती  प्रसाद नौटियाल, डा अजय सिंह रावत , डा दिनेश सकलानी जन महान आधुनिक इतिहासकारों कुण चिट्ठी भ्याज।                           
पितर्वड़ बटें आवाज-  वाह ! वाह !  अपण जाती इतिहासौ बान तीन अंतर्राष्ट्रीय इतिहासकारों कुण चिठ्ठी भेजि हैं?
मि - हाँ ! अपण जाती इतिहासौ बान मि कथगा इ इतिहासकारों से सम्पर्क मा छौं। इख तलक कि अभिलेखागार विद्वानों सम्पर्क माँ बि छौं।                           
पितर्वड़ बटें आवाज-तो मिल ग्याइ त्वै अपण जाति  इतिहास?
मि - ना                           
पितर्वड़ बटें आवाज-किलै?
मि -सबि बुलणा छन बल जब बि ऊं तैं कुकरेत्यूं इतिहास की जानकारी मीलल वो मी तैं बथै द्याल                               
पितर्वड़ बटें आवाज-तो तू अपण जाति इतिहासौ बान इतिहासकारों जबाबौ जग्वाळ मा छे।
मि -  हाँ                         
पितर्वड़ बटें आवाज- चल इन बथादी हम कथगा भाई अर बैणि छया 
मि - तुम को बुलणा छंवाँ?                           
पितर्वड़ बटें आवाज-मि त्यार बूड ददा बुलणु छौं 
मि - नै मी तैं नि पता कि म्यार बूड ददा जी कथगा भाइ बैणि छया                           
पितर्वड़ बटें आवाज- चल म्यार नाम इ बथै दे
पितर्वड़ से बिंडी आवाज - हाँ हाँ जरा अपण बूड ददा नाम त बथा   
मि - मि नि जाणदो कि म्यार बूड ददा जीक   नाम क्या छौ                           
पितर्वड़ बटें आवाज- वाह जब तू ही अपण बूड ददा नाम नि जाणदो तो त्वै तैं क्या अधिकार च कि तू अपण जाती इतिहास खुजे   
मि -पण बूड ददा जीक नामौ इतिहासौ दगड़ क्या रिश्ता?                           
पितर्वड़ बटें आवाज-अरे जब तू अपण बूड ददा नाम खुजेलि फिर बूड  ददा क बूड ददा को नाम खुजेलि त अफिक त्वै तै अपण जाती इतिहास मीलल कि ना?
मि - हाँ पण कखन खुज्याण कि                           
पितर्वड़ बटें आवाज-जरा पटवरी अर  पधानो पुरण फर्दा (रिकॉर्ड ) टट्वाळो  तो त्वै तैं हम बूड -खूडूँ नाम कनि मीलल।   
मि - पण यु  तो कठण च।                           
पितर्वड़ बटें आवाज-औ त तू चांदी कि त्यार  काम क्वी हैंको कार हैं?
मि -  पण ...                         
पितर्वड़ बटें आवाज-अच्छा एक बात बथादि कि तुमर गांवक नागराजा या ग्विल्लो मन्दिर कथगा पुरण च?
मि -कुछ पता नी                           
पितर्वड़ बटें आवाज- वाह अपण ग्राम मन्दिर को इतिहास पता नि अर गढ़वाल को स्थाप्य  विद्वान्  डा . कटोच से पुछणि छे कि हमर इतिहास क्या च 
मि -जी                           
पितर्वड़ बटें आवाज-अरे पैल अपण ग्राम दिवतौं मंदिरों खोज खबर लेदि त त्वै तैं अपण जाति इतिहास कखि ना कखि मीलि जालो
मि -  जी                             
पितर्वड़ बटें आवाज-  जरा इन बथादि बल ये गाँ मा सबसे पुराणो कूड़ क्वा च?
मि - पता नी                           
पितर्वड़ बटें आवाज-वाह अपण गांवक पुरण कूड़ो पता नि अर चले इतिहासकारों  अपण जातिक  इत्यास खुज्याणो ? 
मि - जी                           
पितर्वड़ बटें आवाज- अच्छा इन बथादी  हमर जाति बाबत कुछ लोक कथा याद छन?
मि -  ना                         
पितर्वड़ बटें आवाज-वाह अपण जाति बाबत लोक कथा नि पता अर इतिहासकारों से पुछ्याणु च की हमर जाति इतियास क्या च?
मि -  जी                         
पितर्वड़ बटें आवाज-जी क्या। अपण इतिहास ख़ुज्याण्या तो अपण गौंक कूड़, मन्दिर, खेत खल्याण, पुरण डाळो, पुरण पैर्युं (लैंड स्लाइड्स ), पुरण रस्तौ , पुरण पाणि अर लोक कथाओं खोज कर  अफिक त्वै तैं अपण जाति इतिहास मीलि जालो।
मि -   जी मी कोशिस करुल                         
पितर्वड़ बटें आवाज- इतिहासकारों मुख्य काम तुमर जाती इतिहास बथाणो काम नि च बलकणम तुमर कर्तव्य च कि तुम अपण जाति इतिहास इतिहासकारों तै बथावो
अर इथगा बाद पितरकूड़ि  बिटेन आवाज आण बंद ह्वे  गे         

Copyright @ Bhishma Kukreti  13/05/2013           
(लेख सर्वथा काल्पनिक  है )

[Bhishma Kukreti]

Historical Features of Garhwal- Kumaon (Uttarakhand) in Mauryan Age Part-2

History of Garhwal, Kumaon (Uttarakhand) - Part 41   

Historical Aspects of Ancient communities of Kumaon-Garhwal (Uttarakhand), Himalayas-38   
(All the History write ups are dedicated to great Historians Hari Krishna Raturi, Badri Datt Pandey and Dr Shiv Prasad Dabral)

                                         By: Bhishma Kukreti
   
                                                   Bindusara (Rule 297-272 B.C.)
            Bindusara succeeded his father in 297 B.C. The historians claim that he extended his empire between Bay of Bengal and Arabian Sea. The Maurya Empire was expended to Deccan. At the time of Bindusara death almost whole Indian subcontinent was under Maurya suzerainty. Bindusara was man of many interests and tastes. He used to import many entertaining and food products from Greece.
                                    Khasa Revolt against Bindusara       
              With the reference of Dr.Vasudev Sharan Agarwal ,Markandeya Puran: Ek Sanskritik Adhyayan (2010 reprint), Dr. Dabral states that there was revolt from Khasa of Nandakini valley ,Garhwal –Kumaon (Uttarakhand) against Maurya empire and Ashoka had to come to Uttarakhand to diffuse the revolt by Khasas. Historians as Taranath and Divyavadan also mentioned the vent of revolt by Khasas of Garhwal – Kumaon at Nandakini valley.
                                           Ashoka    (304 -232 B.C., Rule 269 to 232B.C.)                 
  The great Ashoka was born (304 B.C. in Patliputra and died (232 B.C.) there.  Ashoka was great fighter and cruel in his early life. However, after winning Kalinga kingdom he became Buddhist and started spreading Buddhist preaching.
  Ashoka scripted Buddhist preaching at crowded places all over his rule and inscriptions are in local script that is either Kharosti or Brahmi scripts. There are around forty inscriptions of Ashoka on rocks, monolith pillars.
                                            Kalsi or Kalkut Inscription of Ashoka 
        Kalsi inscription of Ashoka is one of the fourteen rock edicts.
                       Kalsi or Kalkut was very important town of Uttarakhand in and before Nanda and Mauryan Ages. Presently, Kalsi is in Chakrata tahseel, district Dehradun of Uttarakhand. Kalsi was capital of Shrughna.  The Chinese traveler and historian Hiuen –Tsang wrote full details about Kalsi.
   Forrest discovered Kalsi rock inscriptions in 1860 AD. 
                The Characters of Kalsi inscription are in Ashokan Brahmi. The languageof Kalsi rock inscription is Prakrit (local) and Magadhaian Prakrit. In brief, the Kalsi rock inscription of Ashoka has the following messages-
  1-No animal should be killed or slaughtered
2- Medical aids should be given to men and animals.
3-People should grow medicinal herbs.
4- Wells should be dug
5- Trees should be grown
6-Quinquennial circuit should be conducted for Buddhist ethical teaching
7- The nation should be regenerated under the royal decree; censors of sacred law should be employed.
8-Welfare of people should be conducted.
9-The people should observe self purity and self control
10-The carnal amusements formally patronized by kings should be replaced by pious occupants.
11-Auspecious rites should be cultivated
12- The glory that arises from the promulgation of the Dharma should be upheld
13-The law should be broadcasted.
14-People should observe tolerance in religious rituals and acts.
  There are names of five contemporary kings of Ashoka in the Kalsi inscription-Antiochus Theos II, king of Syria; Ptolemy Philadelphose  (Egypt king); Magas (Cyrinian King); Antigonus Gonatos (Macedonian king) and Alexander (Epirus King).
  Dr Dabral mentions about constructions of  Stupas by Ashoka in other parts of uttrakhand as in Shatrughna, Govishan and Ahichhatra places.
             Disintegration of Mauryan Empire
    In the time of Ashoka the Mauryan empire started disintegrating. Buddha preached the middle path but Ashoka went on extreme path of non violence and definitely kingdom requires defense and army. There is less known about the sons of Ashoka and their successors.  After the death of Ashoka, son of Ashoka Jaluak who was governor of Kashmir became free from Magadha and he snatched some portion of Maurya regime up to Kanykubj. Kuna the blind son of Ashoka owned the regime Magadha, east India and up to certain part of Ujjain, Rajasthan.
Diyadatt took over the region of Kapisha, Udyan and Gandhar either in the time of Ashoka or after his death.
There was also disintegration of Mauryan regime in north Panchal. A king Veersen took over the region of Sindh.   
Pushymitra Shung took over the Mauryan Empire in Magadha in 184 B.C.

                                 Uttarakhand at the time of Mauryan Empire

           The administration in Uttarakhand under Maurya dynasty was with old chieftains only. It seems they became governors of Mauryas. Therefore, the general ideology of administration would have changed as per need of each king of Maurya till Ashoka. Or it may be said that Kulindas/Kunindas were the kings /chieftains of Uttarakhand and Maurya kings were supervisory king.
  Kunindas became free from Maurya regime just after death of Ashoka.
      Life- Though, mercantile community have been on the high rise all over India under Nanda and Maurya rules, the inhabitants of Uttarakhand did not enhance their needs for life. The Uttarakhandis in Nanda and Mauryan dynasties were very simple and with little needs.
       The people were depending on domestic animals, agriculture and forest produces.
         Education- it seems the local people were capable of reading and writing. That was the reason that Ashoka carved rock inscription in Kalkut/Kalsi. There is no mention that government agents would read and preach from inscriptions.
Religious Events- People used to gather for social activities and religious activities. Kalkut/Kalsi seemed to be biggest centre of religious and social events of Mauryan time.
Hunting- Hunting was very common. Individual or group hunting was the system. Most of the communities of Uttarakhand of Mauryan time were Non vegetarian. The hunting community was on demand to fulfill the need of meat products.
  Hunting was also part of amusement.
Auspicious Songs- There was custom of singing auspicious songs at the time of auspicious event as marriages. Women were major singers of auspicious songs.
Deities- Shiv, Skand, Vishakh, Yaksha, Raksha, Nag, Matridevi- Gramdevi Goddesses etc were deities and
Occupancies – Exports of Gangajal, blanket, horses of Garhwal and Bhotiya regions were main source of trade. There are mentions of people of Uttarakhandis taking herbal toothbrush, color, anvala, fruits, juices, and perfumes to Ashoka in Patliputra in Mahavansh. The export of solders was common from Uttarakhand at that time.
Medicinal Plants and medicines- Himalayan medicinal plants and herbal medicines from Uttarakhand had heavy demand in the territories of Maurya. There was export of various forest produces from Uttarakhand to plains.
     
                                   
Copyright@ Bhishma Kukreti 13/05/2013
(The write up is aimed for general readers)
History of Garhwal – Kumaon (Uttarakhand) to be continued... Part -42
Ancient communities of Kumaon-Garhwal (Uttarakhand), Himalayas- to be continued...39


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
G.P. Singh, 2008, Researches into History and Civilizations of Kiratas
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
Radheshyam Chaurasiya, 2002, History of Ancient India: Earliest time to 1000 AD
R.K. Nehra, 2010, Hinduism and Its Military Ethos
Chapters on African Presence in Early Asian Civilizations: A Historical Overview, Journal of African Civilizations, August 1995, Vol .X No.X pages 21-121
Radha Kumud Mukarji, 1988, Chandragupta Maurya and his Time
Om Gupta, 2006, Encyclopedia of India, Pakistan and Bangladesh
Edward James Rapson, 1923, Cambridge History of India (7 Volumes)
              References for Mauryan Dynasty History
Shastri, K.A.N, 1988, Age of the Nandas and Mauryas
Bharcava, Purushottam, 1996, Chandragupta Maurya
Gergal Tania, Michael Wood, 2004, Alexander the Great 
Bose, S.C.1968, Land and People of the Himalayas
Various Sanskrit Literatures
Romila Thapar, 1966, A History of India, volume- one
Om Chanda Handa, 1994, Buddhist Art and Antiquates of Himachal Pradesh (Page 197) 

[Bhishma Kukreti]

Bais Bhai Gaida and Railibaj, Goldar brothers: Kumauni Folktale about various Brave men 
बाईस भाई गैड़ा --जागर वीर-वीरंगनाएं  गाथा : भडौ , कटकू, भड़वळि  या पांवड़ा, जागर 

Folklore, Folk Legends, Folk Myths, Jagar of Kumaon-Garhwal, Uttarkahnd-26
Chivalry, Gallantry, Graciousness Folklores, Folk Legends, Folk Myths of Garhwal, Kumaon, Uttarakhand –11 
                                         Bhishma Kukreti
     If there has been a Kathaitgardi time in Garhwal where the ministers became conspirators there have been Gaida Gardi in Kumaon too (1720- 1729).  Cruelly Puranmal and Manik Chand Gaida killed the Kumaoni kings.
           However, this folktale of Kumaon is related to King Bharti Chand.  The Jagar starts as-
         
कुमाऊं और गढ़वाल की लोक गाथाएँ/जागर  -26


बाईस भाई गैड़ा रैलीबाज और गोलदार भाई --जागर वीर-वीरंगनाएं  गाथा : भडौ , कटकू, भड़वळि  या पांवड़ा, जागर 

( सन्दर्भ - रमेश मटियानी 'शैलेश' , कुमाउं की लोकगाथाएँ )

ये भुलि तलि मलि गैराड़ में जन्मी बैस भाई गैड़ा।   
जन्म्या अभीता अचरा हो बैस भाई गैड़ा।
ए भुलि राजकर महसूल रोकि दिनि हो बैस भाई गैड़ा।
छड़ी का चावल खानि रहब की माछी हो बैस भाई गैड़ा।
xx x               xxx
तीर बात सुणन में राजा भारती चंद कणि सोच पड़ी गौ
राजा भारतीचंद गर्ख्वालन का तसो कून में झुरीवेर है
गयी माछी का रे काना
राजा भारतीचंद अपणा दीवान थे कूंछ को पैग मिलछ
को जोइया मिलछ को आलो हमारी बूंगी बचूना
हो दीवान भायाँ   
                  Twenty Gaida brothers of lower and upper Gairad were fearless and wayward.  They stopped offering taxes to the king. They stopped the paths. That is why the girls stopped coming out from their houses.
                Twelve Garbbal brothers went to the Rajbungi and informed to King," O King Bharti Chand! Why did you become blind? Now, there are twenty two Gaida kings in Malla Gairad and Talla Gairad."
               Bharti Chand became worried. The King Bharti Chand asked his ministers," Who will be our fighter?  Who will be our messenger?  Who will protect our Bungi?"
                     Railibaj was there in Railikot. The King wrote a message on paper by gold pen through ink from silver inkpot. He gave message to his messenger and sent him for Railikot.
          The messenger reached with speed to Railikot via Dasauli of Joshi, Almora Hat, and Tun of Sitauli. He rested at the 'Chauntara' (a square high place for sitting) of Shilang.  There in evening, he saw twenty married women and one hundred twenty girls at water source.  The messenger asked the address of Railibaj. They told him the address.
              Railibaj was sitting at casement window. The messenger told to Railibaj that the King has called him.  Railibaj told the messenger that he would reach the capital by sixteenth day of the month.
  Railibaj discussed the matter with his mother. Mother cooked a tasty food for him. Railibaj started his journey with special dressing.
               After reaching Rajbungi, Railibaj asked the king the reason for his call.
  The King told to Railibaj that twenty two Gaida brothers of Gairad became king and they collected the taxes but did not send the same to the revenue department.
   When Railibaj reached to Gairad the twenty two brothers had gone for hunting deer. Gaida brothers used to reach home riding on living deer and used to hang dead deer on their solders.
    There were - the Kalu Gaida father, Dudikela the mother of Gaida brothers. There was twenty feet long latch on the door of house. It was not possible for others to open door latch. 
            At the same time Neema the wife of one of Gaida brother came out. Neema started fainting. Railibaj said to Neema that she was wife of brave Gaida and becoming fearful. Railibaj slept on the court yard.In night, Neema came to meet him.
            Railibaj took neema and reached to Saryu bank via Sina ki Panar and Taraghat.
           When twenty two brothers reached to home they asked about Neema. The mother told them that a man took her with him.
         The Gaida brother went to jungle in search of Railibaj and Neema with their hunter dogs. Railibaj was sleeping. When Neema saw Gaida brothers she started shivering.  Railibaj did fight with Gaida brothers but Gaida killed Railibaj.
    Gaida brothers went to Rajbungi and informed to the King about their killing Railibaj. Gaida brothers demanded non vegetarian food from the King.
   The King sent messenger to Pali Pachhaun. There were Salu- Malu Goldar brothers.
Salu and Malu Goldar brothers reached to Rajbungi. They asked the king about his problems. The King said about the problem of Gaida brothers. Goldar brothers assured the King that they would kill Gaida brothers.
                  The brave Goldar brothers reached to Girkhet of Champawat. There, they had fight with twenty two Gaida brothers. Goldar brothers killed twelve Gaida brothers and made other ten Gaida their slaves as milkmen.
Now the King Bharti Chand was worriless king.

Copyright (Interpretation) @ Bhishma Kukreti, 13/5/2013
Folklore, Folk Legends, Folk Myths of Kumaon-Garhwal, Uttarakhand to be continued...27 

Chivalry, Gallantry, gracious Folklores, Folk Legends, Folk Myths of Garhwal, Kumaon, Uttarakhand to be continued...12   
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) 
Ramesh Matiyani 'Shailesh' 1959, Kumaun ki Lok Gathayen
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
Helle Primdahi, 1994, Central Himalayan Folklore: folk Songs in Rituals of the Life Cycle
This chapter contains folktales about Brave men of Kumaon; folktales about Brave men of Pali Pachhaun, Kumaon; folktales about Brave men of Pithoragarh, Kumaon; folktales about Brave men of Dwarhat, Kumaon; folktales about Brave men of Bageshwar, Kumaon; folktales about Brave men of Champawat, Kumaon; folktales about Brave men of Almora Kumaon; folktales about Brave men of Nainital Kumaon; folktales about Brave men of Udham Singh Nagar, Kumaon.