Articles By Bhisma Kukreti - श्री भीष्म कुकरेती जी के लेख

[Bhishma Kukreti]

Ukal Undhar: The First Garhwali poetry collection book published in foreign country.
Ukal Undhar: The Garhwali Poetry collection by Parashar Gaur with varied Subjects and colors


                           Review by: Bhishma Kukreti

  Ukal undhar is the first Garhwali Poetry collection by Parashar Gaur published in foreign land.
Kamna a Hindi poem is prayer to God for happiness and prosperous human societies.
Khushi- Khushi poem describes various images of hills
Tess- the Tess poem shows the emotional sadness of Uttarakhandis for changing the name of Uttaranchal for Uttarakhand state by Bhartiya Janta party government.
Gussa- Gussa poem shows the rage of people for Mujjfarnagar Rampur Tirahakand.
Sawal- Sawal poem is philosophical verse that raises the question of birth and death.
Leesa Ped- Leesa Ped verse is my favorite most poems among poems of Parashar Gaur.  The poem is symbolic poem about exploitation.
Majburi- Majburi poem tells about the reality and compulsion of people migrating from village to cities.
Ukhel- Ukhel poem is again a symbolic poem that prays for weak people becoming strangers. 
Samsya – Samsya poem discusses about the consequences of human relocation from hill villages.
Kaid- Kaid poem discusses about the people dividing themselves into racism, castes and regionalism.
Pahad- Pahad poem talks about the hard life of hills.
Sweena- Sweena poem talks about the reality of hunger.
Anjam- The poem Anjan shows disguising situation of looting Indian wealth at various Ages.
Talas- The verse is about new types of looting the common men by new types of businessmen.
Upchar- the poem Upchar converses about the problems and solution of Uttarakhand hills.
Panpadu- Panpadu poem shows the pain of migrated hill villager who has to live in paradox.
Log Buldan- The poem Log Buldan shows that no doubt, the time heals the wound but time is unable to cover the sign of wound.
Swarth- Swarth verse shows depression for administration and politicians not paying tribute to Uttarakhand state activist who died in movement.
Uttarakhand- Uttarakhand poem shows the various dividing factors within societies of Uttarakhand.
Soch- The poem Soch lambasts politicians for their eagerness about temples and mosques protection but forgetting the development of places as Uttarakhand.
Khabar- Khabar rhyme is sorrow about riots in India and poem attacks on the selfish men those conspire for rioting.
Awaj Ghat- The poem Ghat cautions for protecting new generation (plant and human).
Shurbat- The verse is psychological poem and talks about social suppression of our feelings.
Vasiyat- Vasiyat poem is satirical poem and talks about politician politicizing the dead body for their benefits.
Fir- Fir a satirical poem attacks on false assurances by politicians at the time of election.
Kismat- Kismat poem discusses about pain and hard life of rural Uttarakhandi women.
Badkismati- The poem 'Badkismati' talks about the hill development planners those don't know the reality of Uttarakhand hills.
Abhishap- Abhishap a psychological and symbolic poem talks about useless life that never benefits or comforts to other.
Parinam- The poem Parinam discusses the pain of identity of immigrants in foreign country.
Kalam- Kalam poem is about the supremacy of writing over sword.
Lalbatti- lalbatti is reality of Uttarakhand government. Parashar gaur shows his anger on unnecessary expenses by state government.
Fanka- The poem Fanka is a figure of speech poem showing the false assurances by politicians.
Moh- Moha poem is about the greed of migrating to cities in search of future.
Boli ar baldi- Boli and Baldi discusses about importance of mother tongue.
Anu- Anu poem is a philosophical poem.
Mang- Mang poem is an inspirational poem written for Uttarakhand movement that sacrifice is the requirement.
Ag- Ag poem is anger on selfish politicians.
Mi jhut ni Boldu –The poem is praise for Garhwal and Himalaya.
Bhram- Bhram poem is a psychological poem but inspires the not haves community to ask their right.
  The style of all poems is non lyrical style. The poet uses Hindi and Garhwali proverbs for making his poems understandable.
Ukal undar: A Garhwali Poetry collection
Poet: Parashar Gaur
Year of publication: 2006
Sahitya Kunj Prakashan
Toronto
Ontario
Canada (North America)

Copyright@ Bhishma Kukreti, 13/5/2013
Review of varied Subjects and colors poems; varied Subjects and colors Uttarakhandi poems; varied Subjects and colors Garhwali poems; varied Subjects and colors Mid Himalayan regional language poems; varied Subjects and colors Himalayan regional language poems;

[Bhishma Kukreti]

सौज सौज मा गंभीर चर्चा ,छ्वीं 


                           चक्रवर्ती सम्राट अशोक कु राज माँ गढ़वाळम भाषा आन्दोलन   
                                        चबोड़्या - चखन्यौर्या: भीष्म कुकरेती
(s = आधी अ )

श्रेणी संघ  महा नायक (फैक्ट्री/ गिल्ड सुपरवाइजर)  -हे सबि  सूणो पांच दिन उपरान्त प्रियदर्शनी, महानो माँ महान  चक्रवर्ती सम्राट अशोक को सहतरवां जनम दिन च अर वैदिन सरा जगा अवकाश रालो। तो तुम तैं तैदिन तलक सब आवश्यक काम निबटाण पोड़ल। अच्छा मि कालकूट (कालसी , चकरौता ) तरफां जाणु छौं उख बि अपणी श्रेणी धरमों ( व्यापारिक या फैक्ट्री गिल्ड ) मा  महान अशोक को जनम दिनों सुचना दीण। मेरो सहायक श्रेणी संघ  उपनायक तुम तैं बथाल कि पाटलिपुत्र का वास्ता , उज्जैन का वास्ता , अफघानिस्तान का वास्ता अर यूनान का वास्ता क्या क्या वस्तु  कै कै चीज पर बंधण।
एक श्रेणी संघ  भागीदार या कर्मचारी- यूँ श्रेणी धर्म महानायक मंडली  (निदेशक मंडली ) अर महानायक , नायकों (जनरल मैनेजर ) मजा छन। खेत हमर , जंगळ हमर,खेतुं-जंगळु   से लेकि सामान हम एकत्रित करवां , इख अणसाळ (फैक्ट्री ) मा  काम हम करदां अर मलाई खै जान्दन इ बणिया जु व्यापार संघ का नायक , महानायक अर निदेशक  बण्या छन। सब कुछ हमारो अर पुट लाभ (नेट प्रॉफिट ) मा हम भागीदारों अर बकै कर्मचार्युं हिस्सा बीस प्रतिका (प्रतिशत ) अर नायकों , महानायकों तैं मिलदो अस्सी प्रतिशत।
दुसर भागीदार या कर्मचारी -अरे हम कौरि बि क्या सकदवां जब बिटेन यि व्यापार श्रेणी संघ बणिन अर बणिक श्रेणी का लोगुं अधिकार व्यापारिक संघों पर ह्वे व्यक्तिगत व्यापार माँ घाटा ही घाटा अर जब बीतें मौर्या सम्राटों समौ पर विपणन अर वितरण मा संघोंकु एकाधिकार ह्वे हम सरीखा स्थानीय व्यक्तिवादी व्यापारियों कुदशा  शुरू ह्वे अर हम तै अपण  माल बिचणो बान  झक मारिक व्यापारी श्रेणी संघों सदस्य बणन पोड़। बुलणो हम भागीदार छंवा पण मलाई अर गुंदकी  तो निदेशकों पास ही रै जांदी।
तिसरू भागीदार - हम तैं एकी लाभ च बल हम तैं ,  माल वस्तु या बणयूँ  माल को वितरण अर विपणन की झंझट नि होंदि। ले स्यु ऐ ग्यायि अणसाळ  श्रेणी संघ को सहनायक ..
अणसाळ  श्रेणी संघ को सहनायक ( फैक्ट्री मैनेजर ) [एक लम्बो भोजपत्र या ताड़पत्र माँ देखिक ] - टक लगैक सूणो हाँ परस्यूं तलक सौ तुमड़ी शहद उज्जैन का वास्ता, द्वी सौ तुमड़ी पाटलिपुत्र का वास्ता, तीन सौ तुमड़ी गिरी याने जामनगर गुर्जर का वास्ता भरो अर तुमड्यू तैं मुंगरेटुं ढक्कन अर ठप्पा (सील ) लगै देन। इनि चमोली गढवाल बिटेन  जु भेषज (दवा )  अयीं छन वूं तैं पुडकी अर पितकों पर भरण , इ दवा यूनान अर देश माँ जालि। अर हजारेक दांतून पाटलिपुत्र का वास्ता बंधणन, इनि हजारेक हजारेक टिमरो दांतून दस जगा हौरि जाली। अच्छा हे बैसाखु ! तू पर्ण (पत्ता ) पर गढ़वाली भाषा मा यूँ सामनो विवरण लेखि दे हाँ अर फिर यूँ भागीदारों तैं अपणी भाषा मा बिंगाई दे !
बैशाखु - हाँ श्री
एक भागीदार -अणसाळ नायक श्री ! यी जु तुम ताड़ पत्र मा मगधी मा हमर अणसाळ (फैक्ट्री ) को हिसाब लिखदां तो आप गढ़वाळी भाषा मा ही लेखि दींदा अर हमारि भाषा माँ हम तैं बिंगांदा /समझांदा तो ठीक नि होंद।
अणसाळ  श्रेणी संघ को सहनायक ( फैक्ट्री मैनेजर )- छि छि ! अरे गढ़वाळी भाषा बि भाषा ह्वे। भाषा ह्वे तो शेष्ठ जनों की मगधी पाली भाषा ।
एक भागीदार -कनो जब हम खस सम्राट को तौळ छया तो हमारी खस भाषा तैं जामनगर गुर्जर नि समझदा छा ? अरे म्यार पड़  ददा श्री अपण शहद जामनगर गुजरात तलक पंहुचांदा छा।
अणसाळ  श्रेणी संघ को सहनायक ( फैक्ट्री मैनेजर)  - छि छि ! स्थानीय  भाषा की बात मेरी समणि नि कर्या करो।
एक भागीदार - अणसाळ  नायक श्री ! जरा मै बथावो कि ये पदिका (मैना /माह ) मा मेरो हिसाब कथगा ह्वे?
अणसाळ  श्रेणी संघ को सहनायक ( फैक्ट्री मैनेजर)  - रवाँइ को माळु  पत्तळ बणाण अर  माळु टांटी , माळु रस्सी दीण वाळ  हुस्यारु को भाग ...ऊँ ऊँ उ . ये मैना को त्यार  भाग च  कुल जमा तीन हजार कहपणस (रुपया )।
हुस्यारु- नै नै म्यार हिसाब से मेरो भाग होंद चार हजार कहपणस (रुपया )।
अणसाळ  श्रेणी संघ को सहनायक ( फैक्ट्री मैनेजर)  - तो त्यार बुलणो मतबल च  मि असत्य बुलणु छौं। ले देखि लेदि अपण हिसाब
हुस्यारु - क्या देखि ल्यूं त्यार मगधी पाली मा लिख्युं हिसाब। मि तैं मगधी पाली बंचण आंद तो मि त्यार जगा अणसाळ  श्रेणी संघ को सहनायक ( फैक्ट्री मैनेजर)  या व्यापारी संघ को महानायक नि होंदु।
अणसाळ  श्रेणी संघ को सहनायक ( फैक्ट्री मैनेजर)  - त कैन रोकि छौ कि मगधी पाली नि सीख।
हुस्यारु - ए ले म्यार अपुण पर्ण (पत्ता ) मा रवांइनी  खस भाषा मा  हिसाब  लिख्युं च। अर म्यार हिसाबन मेरी भागीदारी  चार हजार  कहपणस (रुपया ) हुंदन।
अणसाळ  श्रेणी संघ को सहनायक ( फैक्ट्री मैनेजर)- मीन कथगा दें ब्वाल बि च कि मि निम्न श्रेणी की भाषा मा बचऴयाणम ही अपंणो अपमान समझदु तो निम्न श्रेणी भाषा मा लिखीं इबारत किलै पौढु ?
हुस्यारु - तो फिर न्याय कनकै होलु ?
अणसाळ  श्रेणी संघ को सहनायक ( फैक्ट्री मैनेजर)- ठीक च तू अणसाळ  संघ को न्यायालय मा अबि चलि जा।
सबि - पण संघ न्यायालय हमारी खस भाषा मा लिख्युं तैं मान्यता ही नि दींदो अर न्यायाधीस बुलदो बल यदि हिसाब मगधी वा बि पाली प्राकृत भाषा मा  नि ह्वावो तो इन हिसाब किताबो विवादों की सुणवाइ होलि ही ना।
अणसाळ  श्रेणी संघ को सहनायक ( फैक्ट्री मैनेजर)- न्यायालय ठीक बुलद, अणसाळु   हिसाब बि उच्च श्रेणी भाषा मा हि होण चयेंद। ऐरा गैरा , तुच्छ खस भासा को तो तिरस्कार  ही अति उत्तम च। मीम तुच्छ भाषा बाराम बात करणों समौ नी च मि यूनान अर सिंध देस से अयाँ व्यापारियों से मिलणो कालकूट  (कालसी ) जाणु छौं।
हुस्यारु - यी ,  महानायक , नायक , सहनायक  मगधी भाषा  मा गड़बड़ी करदन अर हमर खस भाषा माँ लिख्युं हिसाब तै झुटा साबित करदन।
सबि - अब हम बि क्या करां। हमर राजान चन्द्रगुप्त,  बिन्दुसार  अशोक को प्रांताधिकारी बणन स्वीकार कार तो हम तैं मगधी पाली भाषा को अधिपत्य स्वीकार  करण ही पोड़ल
भैर बीतें एक आवाज - भन्ते आणा छन, भन्ते आणा छन।
एक -अब ल्या ये बुद्ध सन्यासी क बकबास बि  सूणो।
दुसर - अरे नै नै सन्यासी बढ़िया सीख वळ बात सिखांदो।
तिसुर - ह्यां पण मगधी पाली की सेख हमर बिंगण मा आवो तब तो ठीक च।
सन्यासी आंद  अर प्रवचन शुरू करद -धम्मा साधु,कियम च ध्म्मे ति। अपासिनेव, बहु कयाने, दया दाने , सच,सौच्य। दिघा निकाय,कलनगामा,अपाव्यायाता अपा भादता ......संघम शरणम
सन्यासी सुणैक चली जांद।
सबि - चलो गरण चलि ग्यायी। यक्ष को सौं, घंटाकर्ण को सौं जु हमर समझ मा कुछ आयि धौं। राजकीय सन्यासी अपण कर्तव्य निभै ग्यायि। मगधी पाली मा कुछ बोलि गे अर फिर इन नि दिखुद कि हमर समझ मा आयि च कि ना .
एक -चलो रै  अपण काम कारो। अपण काम निबटैक   नितरस्युं कालकूट ( कालसी ) जौंला।
सबि - अरे उख जैक बि क्या करण। हमर खस राजाक समौ छौ तो उख हम मनोरंजन करी लीन्दा छा। हमारि खसणि, किरातण, टंगणन (भोटिया स्त्री ) नृत्य करदी छे अर हमारि भाषा मा गीत गाँदी छे। अब त मगधी पाली मा सूत्र वाच्य सूणो अर कालकूट को बड़ी पटाळ पर मगधी पाली भाषा मा लिखीं चक्रवर्ती सम्राट की आज्ञा तैं  रटो।
हुस्यारु - मगधी पाली भाषा क राज मा  हम निम्न श्रेणी का नागरिक ह्वे गेवाँ। जब तलक राज्यौ कामो मा  मगधी पाली को बोलबाला  नि छौ हम तैं हमर व्यापार को टुप  लाभ से से अस्सी प्रतिशत भागीदारी मिल्दि छे। जन जन राज्यौ काम मा मगधी पाली को अधिपत्य शुरू ह्वे हमर गणत निम्न श्रेणी नागरिकों मा हूंद गे अर हमर व्यापार मा लाभांस बि कम हूँद गे। भाषा की मान्यता से हमर समाज ही  हीण ह्वे गे।
एक - पण हम क्या कौर सकदां/
हुस्यारु - विद्रोह या असहयोग आन्दोलन !
सबि -यी क्या ह्वाइ/
हुस्यारू - बस हमर मांग च बल जु अणसाळ को काम धाम हमारी खस भाषा मा नि होलु अर अणसाळ न्यायालय मा खस भाषा तैं मान्यता नि मीलल तो हम सब अपण वस्तु व्यापारिक संघ तै नि बिचला।
सबि - क्या व्यापारिक संघ (गिल्ड ) हमारि बात मानि जालो?
हुस्यारु - नि मानल तो कालकूट (कालसी ) मा सब ब्यापार बंद ह्वे जालो
सबि -हाँ यु ठीक च। जा रै दुभाषिया बैसाखू  ! अपण श्रेष्ठी (बौस ) अणसाळ  श्रेणी संघ को सहनायक ( फैक्ट्री मैनेजर) तक रैबार पौंछे दे बल जु अणसाळ को काम मा अर व्यापारी संघ न्यायालय मा  खस भाषा तैं मान्यता नि मिल्दी तो हमन अपण सामन व्यापारी संघ (गिल्ड ) तैं नि बिचण ना ही अणसाळम काम करण।
दुभाषिया बैसाखू - द्याखो सोचि समजी ल्यावो हाँ। मगधी पाली तैं राजकीय परिश्रय मिल्युं च। ह्वे सकद च अणसाळ संघ राजकीय सैनिकों सहायता ले ल्यावो।
हुस्यारु - सैनिको से हम नि डरदां। उख मौर्यों अदा से जादा भाड़ा सैनिक बि त खस, किरात , भारद्वाज,  आत्रेयी ही छन। हम बि कुछ कम नि छंवां। फिर कालकूट (कालसी ) मध्य हिमालय को सबसे बडो निर्यात केंद्र च। हम सब पाटलिपुत्र से असहयोग करला तो हम से जादा हानि राज्य की होली
सबि - चलो अणसाळ का द्वार बंद कारो अर अब अणसाळ[फैक्ट्री ] मा काम तबी शुरू होलु जब हमारी खस भाषा मा लिख्युं हिसाब तैं सबि जगा मान्यता मीललि। अर कालकूट ( कालसी ) का सबि अणसाळ बंद कराणो चलो। सबि मागधी पाली को एकाधिकार से परेशान छ्न. सबि अणसाळ वाळुन  हमर दगुड दीण हि च ।     
सबि - जै खस दिव्ता. जै घंटाकरण दिब्ता .... जै खस भाषा !                           
         

       

Copyright @ Bhishma Kukreti  14/05/2013           
(लेख सर्वथा काल्पनिक  है )

[Bhishma Kukreti]

Mauryan Empire Disintegration and Uttarakhand (Garhwal, Kumaon) 

History of Garhwal, Kumaon (Uttarakhand) - Part 42   

Historical Aspects of Ancient communities of Kumaon-Garhwal (Uttarakhand), Himalayas-39   
(All the History write ups are dedicated to great Historians Hari Krishna Raturi, Badri Datt Pandey and Dr Shiv Prasad Dabral)

                                         By: Bhishma Kukreti

              From Indian political history point of view, many historians call the period 200B.C. - 300 A.D. as Mauryan Empire Disintegration period.
             After death of Ashoka in 200 B.C., Indian subcontinent witnessed divided into numbers of political regions with their own ambitions.
      The immediate heirs of remained Mauryan Empire were Shungas (180 B.C.). Brahmin Shungas came from Ujjain and were once, under Mauryas. Shungas killed the last Maurya King Pushyamitra and took throne. At the time of Shungas the Empire comprised entire Ganges valley and parts of North India though through proxy representations. However, within a century, the Empire was limited to Magdha. Kanva took over Magadha from Shunga and controlled till 28 B.C.
  Kharvela of Kalinga (Orissa) rose again and ruled Kalinga till first century B.C. . After Kharvela , the heirs
lost Kalinga regime.
                                        Regain of Greece Era

            After death of Alexander, the Iranian regional kings under Greece became free. By third century B.C. the entire Persian region had many chieftains and major regions were Bacteria and Parthia. Bacteria lay between Hindu Kush and Oxus.
Diodotus a brave and strategy expert Bacteria governor revolted against Antiocus. Diodotus got bride from Seleucid king. Therefore, the Indian king lost the war of his attacking to Seleucid.
Demetrius the son of Euthydemus attacked on Afghanistan and Markran (then Indian territories)
Demetrius II conquered Punjab, Bharuch, Cutch, Chittaur..

                                   Rule by Menander

                                   Demetrius was ambitious and he conquered Panchal, Saket, Banaras and Patliputra with the help of his army chief Menander.  Shaka, Tushar, Darad, Parad, Shringal, Khas, Pahlava, and many soldiery communities of hills were in the service of Menander. However, the Greece armies or satrap (regional kings) started fighting with each other. Demetrius Ii died in a battle around 165 B.C.
  After the death of Demetrius, Menander became the king of Indian part. Buddhist literature (Milinda Panha) throws much light on Menander and praises him. Menander was converted to Buddhist. His empire was from North hills, Saurashtra, central Gujrat (Bharuch), Mathura, Panchal Yamuna-Ganges valley. Historians assumed that his empire was in central Afghanistan, Punjab, Sind, Rajasthan, Kathiawar, Parts of Uttar Pradesh and some parts of Himachal and Uttarakhand. The Menander ruled around 175-90B.C. His capital was Sagala (near Siyalkot, Punjab). 
           Menander got the title of king of kings etc.  Greece rulers were never liked by Indian societies for their culture and looting behavior. 
                 Menander died in battle.
Though, Menander won the larger Indian territories than Alexander but his rule did not leave any specific and lasting effects on Indian culture.
Amodghbhuti a Kulinda chieftain of Himachal or Uttarakhand freed Uttarakhand from the rule of successors of   Menander. .

                                             Menander and Uttarakhand
  The historians claim that Menander won some territories of Uttarakhand from Vyas to Ismasmas River (Kali River).  The coins of Menander also indicate that he ruled over Kulinda territories too. Motichnadra described the Kulinda chieftains under Menander.  It is difficult to establish the exact area of Kulindas/Kunindas of Uttarakhand under Menander. Rahul Sankritayan states that there is influence of Greek art on Pandukeshwar art but historian as K.P Nautiya states it as unwarranted statement of Rahul .
           In the time of Menander, the highway was from Sakal to Satrughna (Himachal and Uttarakhand plain regions of Yamuna valley), Kalkut (Kalsi),  Govishan (Kumaon), Ahicchtra to Saket (Ayodha).
                      This shows that the merchant activities were very high on the mountain base-plains of Uttarakhand (Tarai and Bawar). Kalikut (Kalsi) was again major trade centre for exporting Uttarakhand goods. Same way there might be trade centers of Kumaon plains.

                                       'Jaun' word of Jaunsar 

                    According to Al-Baruni the word 'Jaun' of Jaunsar is indicative of Greece settlement in Jaunsar (Kalkut/Kalsi) . Yavan (Yunani or Greece) is converted to Jauvan and then became Jaunsar. It seemed (Rahul Satyakritan, Garhwal page 64-65) that a few Greece citizens or army men might have settled in Kalkut region (Kalsi) and the area was named as Yavansar or Jaunsar.
             There are a few customs of Jaunsari those tally with present customs. The women gown of Jaunsari is similar to Takhriyas of central Asia. The Jaunsari women greet /welcome by kissing and that is also similar to custom of Greece women. The average faces of Jaunsari women also match with average face of Greece women.

                                     The custom of one wife by all brothers

   There were custom before few decades to have one wife of all brothers in the said region. Many social historians give this reason to Pandavs having one wife Draupadi. However, it may be that when a few Greece or Iranian settled in Kalkut or Kalsi they found it difficult to marry with Khas girls of the region and custom for to have one wife for all brothers was started from that time.                                   
                                           
Copyright@ Bhishma Kukreti 14/05/2013
(The write up is aimed for general readers)
History of Garhwal – Kumaon (Uttarakhand) to be continued... Part -43
Ancient communities of Kumaon-Garhwal (Uttarakhand), Himalayas- to be continued...40


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, Jatakas, 
Romila Thapar, 1966, A History of India, volume- one
Om Chanda Handa, 1994, Buddhist Art and Antiquates of Himachal Pradesh (Page 197) 
Pargitar, Dynasties of Kali Age(  Listings of Pauranik kings-Shungas)
Raychaudhri , 1953,political History of Ancient India
R.Mitra, 1880, Aintiques of Orisa
A.Cunningham 1914, Coins of Alexander's succssors in East
V.Smith, 1906, catalogues of coins in Indian Musium Calcutta.
Tran, W.W. 1951, The Greeks in Bactria and India
Epigraphia Indica
Yazdani, A. (edit), The early History of Deccan
Aiyangar, P.T.S., 1929, History of Tamils, to 600 AD
Pillai, K.N.S., 1932, Chronology of Early Tamils
N.P Chakravarti, India and central Asia
Stein, A., 1907, Ancient Khotan
Stein, A., 1921, Serindia
Augustine P.A, 1991 Social equity in Indian Societies (page 49)
Magil,F.N., 2013,Anccient World: Dictionary of World bibliography, volume -1, page 719
Banerjee, G.N., 1995, Hellenism in India
This chapter contains Political history of Uttarakhand around Mauryan Empire Disintegration; Political narration of Jaunsar, Uttarakhand around Mauryan Empire Disintegration; Political account of Dehradun, Uttarakhand around Mauryan Kingdom Disintegration; Political history of Haridwar, Uttarakhand around Mauryan Territory Disintegration; Political history of Garhwal , Uttarakhand around Mauryan Empire Disintegration; Political Record of Kumaon ,Uttarakhand around Mauryan Empire Disintegration; Political history of Upper Garhwal , Uttarakhand around Mauryan Empire Disintegration; Political history of Uttarakhand around Upper Kumaon Mauryan Empire Disintegration.   

[Bhishma Kukreti]

Ratanichand Jagar Gatha: Kumaoni Folktale describing Folk Brave Men of Kumaon 

Folklore, Folk Legends, Folk Myths, Jagar of Kumaon-Garhwal, Uttarkahnd-27

Chivalry, Gallantry, Graciousness Folklores, Folk Legends, Folk Myths of Garhwal, Kumaon, Uttarakhand –12 
                                         Bhishma Kukreti

  Most of the folktales of Kumaon brave men are related to Katyuri and Chand kings. The most described kings in Kumaoni folktales are – Udaichand, Ratani Chand, Bharti Chand, and Guru Gyanchand.
  The present folktale of folk story poem/prose (Jagar) is about the brave men of King Ratani Chand  (1450-1488)
  A folk story's few lines are as -   

कुमाऊं और गढ़वाल की लोक गाथाएँ/जागर  -27


रतन चंद जागर गाथा --जागर, वीर-वीरंगनाएं  गाथा : भडौ , कटकू, भड़वळि  या पांवड़ा, जागर 

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

ए चम्पावती मैज होला रतनीचन।
राजवंशी च्यल होला भारती चन
दरी रे दिवान होला महल मुसौदी
बार बुढा दरबारी विचारी दिवान
गो ग्वेड़ा होला गद्दी सिंघासन
सुरज जस तप्य राजा रतनीचना
xxx     xxx


गंगा माई मैज धोया दरबारी खाणु
अघिल -अघिल होली सुरजवंशी घोड़ी
दिया जसी जोति होली  सरू कुमियाण
माल मारी घर आया खिमसारी हाट
दिया ज्योति सरू ल्याया खिमसारी हाट 

   
                  There was King Ratani Chand on the Champawat, Kumaon throne.  Ratani Chand was great son of great king Bharti Chand of Champawat. Champawat King Ratani Chand had many courtiers and ministers. They used to administrate very smoothly as smooth as spinning spindle.
             Once, insider enemies became very notorious in the rule of Champawat King Ratani Chand and started disturbing.  The brave men of enemies from all directions started compelling Champawat King Ratani Chand for compromising. The nails of rebellion brave men of east were huge. The mouths of enemy brave men from west were big as dishes. The eyes of uprising brave men from north were very deep. The hairs of southern rising brave men were nine yard long. They used to take breakfast of nine tons and their lunch was for twenty tons.
              They all brave men went to Champawat King Court and said," Call competitors for us to fight with them. Then the brave men of east and west hung dhoti on window for insulting the King. They put condition to King that till the competition wrestlers come the King had to walk below Dhotis. The brave men stopped the entry to inside for King.
          At this period, Maidua Saun lived in Chaukhuta Agar. The Champawat King sent a letter to Maidua Saun that stated," Champawat is in danger. O Brother Maidua Saun! These notorious brave men don't allow me sleeping in night, taking food in day time. I will offer you the Jagir of Gweton after you won these nasty brave men."
                Maidua Saun was an orphan from childhood. His grandmother used to look after him after his parents death. Maidua Saun had a hobby to fight with buffalos by putting bag on his head. The grandmother of Maidua Saun replied the letter and wrote that she had only one grandson and she was unable to send her grandson. The King became sad and confused.
  Those notorious brave men were killing the court goats and were burning the court wood.  There was talk of the town about these notorious brave men in Khimsari Hat. There were seven princes of Katyuri King in Khimsari Hat. One of them Hanskunvar (nephew of Biramdev) was very bold and aring. King Ratani Chand sent messenger for Khimsari Hat. The messenger reached to Khimsari Hat via Almora, Chupad Bagwal, Dwarhat, Talli Ginvad. The messenger handed over letter to Hanshkunvar.
    By reading letter from Champawat King, gallant Hanshkunvar became angry.  Hanshkunvar put food items and started to dress. The heroic Hanshkunvar reached Champawat killing evil people.
              Saru was the beautiful and young daughter of Champawat King. Due to fear of Hanshkunvar, Champawat King hid his daughter inside cow shed by breaking his bedroom wall.
  There came fearless Hanshkunvar riding on the horse. The sound of horse walking attracted Saru. She fell in love with Hanshkunvar. She threw a letter on the road. The letter stated," You win the notorious brave men and marry with me. After marriage, I shall go to Rangili Bairath with you."
       The Champawat King welcomed the daring Hanshkunvar lavishly by red carpet, blowing Nagada and throwing tons of Ritha.
                  The courageous Hanshkunvar fought with notorious brave men for twenty days. Valiant Hanshkunvar killed those all notorious brave men. The stout Hanshkunvar threw dead bodies of east to west and north brave dead bodies to south.
         At last, the very much obliged Champawat ruler said to champion Hanshkunvar," How do I return your obligation?"
Conqueror Hanshkunvar said," I have cows, fishes of Ramganga, Rangila Bairath. I don't need anything from you."
         The Champawat King answered," If you don't demand a return gift, I shall feel insulted."
         The champion Hanshkunvar asked the hand of Saru princess for marrying with him.
  Later on noble Hanshkunvar married with beautiful Saru Kumain. They returned to Khimsari hat and there was festival as the festival of earthen lamp (Deepavali) in their welcome.           

Copyright (Interpretation) @ Bhishma Kukreti, 14/5/2013
Folklore, Folk Legends, Folk Myths of Kumaon-Garhwal, Uttarakhand to be continued...28 

Chivalry, Gallantry, gracious Folklores, Folk Legends, Folk Myths of Garhwal, Kumaon, Uttarakhand to be continued...13   
Curtsey and references:
Dr. Krishna Nand Joshi, Kumaon ka Lok Sahitya (Folklore texts of Kumaon)
Dr Trilochan Pandey, Kumaoni Bhasha aur Uska Sahity(Folklore literature of Kumaon )
Dr Siva Nand Nautiyal, Garhwal ke Lok Nrityageet  (Folk Songs and dances of Garhwal )
Dr Govind Chatak, Garhwali Lokgathayen (Folklore of Garhwali)
Dr. Govind Chatak, Kumaoni Lokgathayen (Folklore of Kumaoni)
Dr 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
[उत्तराखंड की वीर गाथाएँ; कुमाऊं  की वीर गाथाएँ ; नैनीताल कुमाऊं  की वीर गाथाएँ ; चौखुटा , कुमाऊं  की वीर गाथाएँ;  गंगुवाचौड़  कुमाऊं  की वीर गाथाएँ; धारी कुमाऊं  की वीर गाथाएँ; उधम सिंह नगर, कुमाऊं की वीर गाथाएँ ; चम्पावत ,कुमाऊं  की वीर गाथाएँ ; अल्मोड़ा कुमाऊं की वीर गाथाएँ ; बागेश्वर कुमाऊं की  वीर गाथाएँ ;पिथौरागढ़,कुमाऊं की वीर गाथाएँ ; गढ़वाल की वीर गाथायेँ  ; हरिद्वार , गढ़वाल की वीर गाथायेँ  ; देहरादून, गढ़वाल की वीर गाथायेँ  ; उत्तरकाशी , गढ़वाल की वीर गाथायेँ  ; टिहरी, गढ़वाल की वीर गाथायेँ  ; चमोली , गढ़वाल की वीर गाथायेँ  ; रुद्रप्रयाग , गढ़वाल की वीर गाथायेँ  ; पौड़ी, गढ़वाल की वीर गाथायेँ  ; लैंसडाउन , गढ़वाल की वीर गाथायेँ  ; सलाण , गढ़वाल की वीर गाथायेँ  ; यमकेश्वर, गढ़वाल की वीर गाथायेँ  ; द्वारीखाल , गढ़वाल की वीर गाथायेँ  ; राठ , गढ़वाल की वीर गाथायेँ  श्रृंखला ]

[Bhishma Kukreti]

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

                              गिनीज बुक ऑफ रिकॉर्ड मा उत्तराखंड

                                    चबोड़्या - चखन्यौर्या: भीष्म कुकरेती
(s = आधी अ )
चमचा दौड़ि दौड़ि आयि अर मुख्यमंत्री समिण जोर जोर से किराण मिसे गे। खुसीन वैका मुखान बाच भैर नि आणि छे।
उत्तरखंडौ  मुख्यमंत्रीन बोली - ये निर्भागी या त कुकर ही बौण  चमचा ही रौ
चमचा - कूँ कूँ  कुं कुं
उ .मु .- अबे ते बढ़िया मि कुत्ता पाळदु त विरोधी पार्टीs  कै नेता की  धोती बीच बजार माँ तो खोल्दु
चमचा - यूरेका ! यूरेका !
उ .मु. - अरे क्यांक रेक रेका
चमचा -मिल ग्यायी ! मिल ग्यायी !
उ.मु.- कनो तेरि बेटी जु विरोधी पार्टी नेतौ  ड्राइवरौ दगड़ भाजि गे छे। मिल ग्यायि क्या   
चमचा -ना ना ! वा त बल ड्राइवर  तै छोडिक कै हैंकाक दगड़ भाजि गे। वींक ग्रहों मा हर हफ्ता पति या प्रेम बदलो कु रोगजि  लिख्युं च। 
उ.मु.- त बद्कु बच्चा ! क्या मील? क्या मुख्यमंत्र्याणि तै वू सरकारी  अर गैरसरकारी मूस मिल गेन जौन उत्तराखंड विकास योजनाओं की अति महत्वपूर्ण फ़ाइल बुकै देन।     
चमचा -नै नै ! मुख्यमंत्र्य़ाणि  जी तैं सरकारी फाइलूं चिंता नी च। मुख्यमंत्र्य़ाणि जी तैं चिंता च की मूस तुमर अरबों की बेनामी जायजादों पेपर-डायरी  खै गेन वांको क्या ह्वाल
उ.मु.- अरे त क्या मील? क्या में से पैल विरोधी पार्टी सरकार को घपलों सही अर असली सबूत मील गेन।
  चमचा -नै नै चोरी चपाटी मा विरोधी पार्टी नेता तुमारा बि चचा छन। एक बि सबूत नि छोड़ि गेन।
उ.मु.- त क्या मेरि पार्टी का नेताओं स्कैन्डल की फोटो मिल गेन जाँ से मि वूं तै धमकै सकूँ 
चमचा -ना ना स्कैण्डल छुपाण मा तुमर पार्टी का नेता तुमर ससुर छन। तुमर पार्टी मा तुमर विरोधी रोज एक नया स्कैण्डल करदन  पण मजाल च जो वो  एक बि सबूत छवाड़न धौं   
उ.मु.- वो खड़र्युं करा!  त क्या मिल ग्याइ
चमचा -वो नुक्सा मीलि ग्यायि
उ.मु.- अच्छा तो म्यार नौनौ बान टिहरी लोक सभा सीट पर कब्जा जमाणो नुक्सा मीलि ग्यायि।
चमचा -नै नै ! जब तलक तुमर पार्टी का ही नेता तुमर विरुद्ध भितर-घात बंद नि कारल तुमर नौनु ये जनम मा टिहरी  लोक सभा सीट नि जीत सकुद
उ.मु.- त अबै उतकु घस्सा ! क्या मेरि तिसरी रखैल तै भगाणो तरीका मीलि गे क्या?
चमचा -नै नै ! तुमारि तिसरी रखैल शराब लौबी कि खासम ख़ास छणका -छुमा च। जब तलक तुम मुख्यमंत्री छंवाँ शराब लौबी होंद तुम यीं तैं नि भगै सकदा। तुम तै यीं रखैल तैं नाकौ पिसडि जन सहन करण पोड़ल।   
उ.मु.- त हे कुकरौ नाजायज औलाद! क्या मील?
चमचा - अब आपौ नाम गिनीज बुक ऑफ रिकौर्ड मा आण से क्वी नि रोकि सकुद।
उ.मु.- ओ त या बात च।  अच्छा छ क्या च वा बात जो म्यार नाम गिनीज बुक औद रिकॉर्ड मा आलो
चमचा -तुमन तो तुमसे पैलाक मुख्यमंत्री विजय बहुगुणा को बी रिकॉर्ड तोड़ी दे
उ.मु.- हे मादो ! मीन विजय बहुगुणा को क्या रिकॉर्ड त्वाड़ 
चमचा -द्याखो भुवन चन्द्र खंडूड़ी न सार्वजनिक तौर पर कुल  617 योजनाओं बयान दे छौ. वां मादे 336 प्रोजेक्ट पूरा ह्वेन 254 प्रोजेक्ट आधा पूरा ह्वेन,27 प्रोजेक्ट शुरू ही नि ह्वेन। याने कि खंडूड़ी जीन अट्ठावन प्रतिशत (58 %) अपण आश्वासनों तैं पूर कार     
उ.मु.- तो?
चमचा -फिर नारायण दत्त तिवारी जीन 2386 प्रोजेक्ट को सार्वजनिक आश्वासन दे छौ जाँ मादे  932 प्रोजेक्ट पूरा ह्वेन अर 1454 प्रोजेक्ट पूरा नि ह्वेन याने कि तिवारी जीन चालीस प्रतिशत (40 %)आश्वासन पूरा कौरिन
उ.मु.- तो
चमचा -फिर डा रमेश निशंक जीन कुल जमा 1144  प्रोजेक्टों सार्वजनिक आश्वासन  दे छौ जाँ मा 407 प्रोजेक्ट पूर ह्वेन , 180 योजना आधा पूरी ह्वेन अर   557 प्रोजेक्टों पर काम ही शुरू नि ह्व़े याने की डा रमेश निशंक जी को आश्वासन अर प्रोजेक्ट पूर करण सफलता प्रतिशत पैंतीस प्रतिशत ( 35 %) च।
उ.मु.-वो तो ....
चमचा - जख तलक तुम से पैलाक उत्तराखंडौ  मुख्यमंत्री विजय बहुगुणा जी को सवाल च वून  858 योजनाओं को सार्वजनिक आश्वासन दे,  11प्रोजेक्ट पूरा ह्वेन, 9 प्रोजेक्ट अदा पूरा हवेंन अर  838 प्रोजेक्टों काम ही शुरू नि ह्वे। विजय बहुगुणा जीको आश्वासन दीण अर प्रोजेक्ट पूर होणो सफलता प्रतिशत -द्वी प्रतिशत प्रतिशत बि  कम च केवल 1.7 %
उ.मु.- फिर !
चमचा -अर आपन तीन सालम  3000 प्रोजेक्टों आश्वासन दे छौ, जाँ मादे  20 प्रोजेक्ट पूरा ह्वेन अर  3 प्रोजेक्ट अदा पूर ह्वेन। अर आप असफलता की सबसे ऊँची पायदान पर छंवाँ। असफलता का मामला मा आपको नाम गिनीज बुक ऑफ रिकौर्ड मा आण वाळ च। 
उ.मु.- साले चमचा जा भैर ह्वे जा ! मै तैं कबि मुख नि दिखै।
चमचा -हाँ मि त आपका धुर विरोधी गिरीश रावत को चमचा पद हथियाणो जाणु छौं। जरा टीवी मा समाचार  दयाखदी जरा ..
टीवी समाचार - अभी अभी पार्टी हाई कमांड ने उत्तराखंड के वर्तमान मुख्यमंत्री को उनकी निष्क्रियता, असफलता  के कारण निकाल फेंक दिया है और श्री गिरीश रावत को उत्तराखंड का मुख्यमंत्री घोषित कर  दिया है





Copyright @ Bhishma Kukreti  15/05/2013           
(लेख सर्वथा काल्पनिक  है )

[Bhishma Kukreti]

Shunga Rule Time in India and Uttarakhand
History of Garhwal, Kumaon (Uttarakhand) - Part 43   

Historical Aspects of Ancient communities of Kumaon-Garhwal (Uttarakhand), Himalayas-40   
(All the History write ups are dedicated to great Historians Hari Krishna Raturi, Badri Datt Pandey and Dr Shiv Prasad Dabral)

                                         By: Bhishma Kukreti

           The Greece attack on India and Patliputra not only weakened Maurya Empire but Maurya Empire became the history.
                 There were two strong contenders of Magadha throne after heirs of Ashoka were thrown out of power.
                  Pushyamitra Shunga killed last Maurya king. Pushyamitra founded Brahmin Shunga dynasty kingdom
            The army chief of Magadha Pushyamitra fought within that his son Agnimitra became the king of Patliputra (Magadha).  Pushyamitra performed two Ashwmedha rituals.
                   Pushyamitra denounced the influence of Buddhism and Pushyamitra was one of the factors for destroying Buddhism in that time.
            Pushyamitra was brave and daring. Pushyamitra was a scholar and used to respect scholars. Pushyamitra   reestablished Vedic system.  Patanjali the Yoga and psychology scholar used to come to Pushyamitra.
        The minster of Maurya rule saw that his relative Yagyasen got the throne of Vidarbha.
        Later on, Agnimitra defeated Yagyasen and brought Vidarbha under his rule.  Agnimitra divided Vidarbha and offered Yagyasen and Madhavsen (cousin of Yagyasen) to rule separate kingdoms as governors.
               Eight sons of Agnimitra ruled Patliputra. The last Shunga dynasty king was Dev Bhuti. Devbhuti Shunga was womanizer. His minister Vasudev killed dev Bhumi Shunga and that was end of Shunga dynasty rule.
                       Importance of Shunga Regime in India
   The Shunga regime was strong kingdom and Shunga rule was main reason to stop further encroachment by Greece and other foreign invaders.
  There was high development in the fields of management science, psychology, classic literature, art and there was editing and collection of Mahabharata, Arthashastra, Smriti types of literature in Shunga regime.  Sanskrit got importance in Shunga rule. Patanjali's Yoga sutra and Mahabhasya are important classics of this age.  There was development of art and architectures. Chaitya architecture is one of the architecture of Shunga time. There was synthesis of folk art and Buddhist art in Shunga time.   
                                          Shunga and Uttarakhand
                             The Brick Coins of Shunga from Dehradun show that at least the plains or places below hills of Uttarakhand including Saharanpur were under Shunga rule. The brick coin states that –Bhadrmitrasy Droni ghate'.  It seems that Shrughan kings were under Shunga.
     List of Shunga Rulers
Pushyamitra Shunga/Sunga (185-149 BCE)
Agnimitra Shunga/Sunga (149-141 BCE)
Vasujyestha Shunga/Sunga (141-131)
Vasumitra Shunga/Sunga (131-124 BCE)
Andharka Shunga/Sunga (124-122 BCE)
Pulindaka Shunga/Sunga (122-119BCE)
Ghosa Shunga/Sunga (?)
Vajiramitra Shunga /Sunga (?)
Bhagabbhadra (?)
Dev Bhuti Shunga/Sunga (83-73 BCE)
                      Kanva Dynasty
Kanva dynasty replaced Shunga dynasty in Magadha (73 BCE).
The kings of Kanva rule were-
Vasudeva  Kanva (75-66 BCE)
Bhumimitra  Kanva (66-52BCE)
Narayana  Kanva (52-40BCE)
Sushraman  Kanva  (40BCE-30 BCE)
Kanva dynasty was succeeded by Gupta Dynasty .


   


Copyright@ Bhishma Kukreti 15/05/2013
(The write up is aimed for general readers)
History of Garhwal – Kumaon (Uttarakhand) to be continued... Part -44
Ancient communities of Kumaon-Garhwal (Uttarakhand), Himalayas- to be continued...41


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, Jatakas, 
Romila Thapar, 1966, A History of India, volume- one
Om Chanda Handa, 1994, Buddhist Art and Antiquates of Himachal Pradesh (Page 197) 
Pargitar, Dynasties of Kali Age(  Listings of Pauranik kings-Shungas)
Raychaudhri , 1953,political History of Ancient India
R.Mitra, 1880, Aintiques of Orisa
A.Cunningham 1914, Coins of Alexander's succssors in East
V.Smith, 1906, catalogues of coins in Indian Musium Calcutta.
Tran, W.W. 1951, The Greeks in Bactria and India
Epigraphia Indica
Yazdani, A. (edit), The early History of Deccan
Aiyangar, P.T.S., 1929, History of Tamils, to 600 AD
Pillai, K.N.S., 1932, Chronology of Early Tamils
N.P Chakravarti, India and central Asia
Stein, A., 1907, Ancient Khotan
Stein, A., 1921, Serindia
Augustine P.A, 1991 Social equity in Indian Societies (page 49)
Magil,F.N., 2013,Anccient World: Dictionary of World bibliography, volume -1, page 719
Banerjee, G.N., 1995, Hellenism in India
Additional References for Shunga/Sunga Dynasty History
Kulke, Hemanat, D. Rothermund, 2004, A History of India (page 73)
Thapar, Romila, 1990, A History of India volume -1
Thapar, Romila, 2004, Early India,
B.K.Chaturvedi, 2004, Bhavishya Puran
Rivett-Camac,J.H, 1880, Memorandum on coins of Sunga Dynasty
Jha, D.N. Early India: A Concise History, page 150

[Bhishma Kukreti]

Madho Singh Rikhola; a Kumaoni Patriotic and Faithful Brave Man
Folklore, Folk Legends, Folk Myths, Jagar of Kumaon-Garhwal, Uttarkahnd-28

Chivalry, Gallantry, Graciousness Folklores, Folk Legends, Folk Myths, Ballads of Bravery of Garhwal, Kumaon, Uttarakhand –13 
                                         Bhishma Kukreti
        Nagmal had been a Katyuri king of Dotigarh, Nepal (1384).  This Kumaoni Jagar folktale of .Madho Singh Rikhola' narrates the story related to Nagmal king.
  A small part of Kumaoni Jagar about Madhosingh Rikhola is as - 
कुमाऊं और गढ़वाल की लोक गाथाएँ/जागर  -28


माधो सिंह रिखौला जागर गाथा --जागर, वीर-वीरंगनाएं  गाथा : भडौ , कटकू, भड़वळि  या पांवड़ा, जागर 
( सन्दर्भ:  : त्रिलोचन  पांडे, कुमाउंनी भाषा और उसका साहित्य )

डुंगरा में पैका रूनी माधोसिंह नामा
दुरौ को जौलिया छू मी बतै दिया धाम
झपकन झौ छ , मौनी जावा मौ छ,
ढुल तू हेरि लिए भूली , नानू माधो मैं छूं।
पिटी हाली ताम पितला , ढाली हाली कांस 
तरनी को हिटन -तोड़ी छाले -उदिया खांस
बचै दियौ लाज वीरो आयि रयुं पास
डोटीगढ़ जोलिया आयो , जाण छ नेपाल
भूमि में भूदान सुवा , गाई में गोदान
क्वै मरला क्वै बचला लडै मैदान
अतरै की गटी , नानि  भौ की लटी
क्षत्रिय को च्यला नि टलना वचन दिए बटी
दुतारी को तारा भोलिए की हात
खावो पति जावो तुम अपणी ज्योनार
स्वामी हुन हुन मरिजाना कि गर्भै गलि जाना
जो तुम डरन छा यो लड़ाई मैदाना
पैग मारि डोटीगढ राज  त्यर  बचै गई ओ राजा नागमल
आब तू  आपण राज खाए , ओ राजा नागमल
                    Paik Madhosingh Rikhola lived in Dungra village, Bauraro Patti, Kumaon. Madhosingh Rikhola was married to the daughter of Saunikot King. One day, a messenger from Dotigarh king Nagmal came to Madho Singh Rikhola. The message from king Nagmal of Doty/Doti was that Udiya Jhakuri Paik brave man was harassing the citizen of Dotigarh. Udiya Jhakuri is grinding people as cereals. The King Nagmal of Doty/Doti requested Madhosingh Rikhola to help the Doti King. Madho Singh Rikhola promised for reaching Doti on eighth day.
       Madho Singh Rikhola was ready for going to Doti Garh of Nepal. His wife advised him not to go to Doti Garh of Nepal.  The brave man of Kumaon Madho Singh refused the advice of his wife. In his opinion, Bhumidan (land gift) is possible by gifting land and Gaudan (cow gifting) is possible by gifting cow. In the battle field, some die and some remain alive.
           First he worshipped the God, took food. He dressed himself in soldier dress with sword. Madhosingh Rikhola reached to Dotigarh as per his promise.
  Udiya Jhakuri had a Chelimungar club. Jhakuri threw his club towards Madhosingh Rikhola. Madhosingh Rikhola threw that club into sky.
  Udiya Jhakuri challenged Madhosingh Rikhola for wrestling. The Reethas (Sapindus) were spread on the court for wrestling. Both the brave men started wrestling. Madhosingh killed Udiya Jhakuri the cruel and enemy of society.
  The King Nagmal became happy and offered Madhosingh Rikhola the Jagir as reward. However, Madhosingh refused the offer. Madhosingh Rikhola returned to his village Dungra.


Copyright (Interpretation) @ Bhishma Kukreti, 15/5/2013
Folklore, Folk Legends, Folk Myths of Kumaon-Garhwal, Uttarakhand to be continued...29 

Chivalry, Gallantry, gracious Folklores, Folk Legends, Folk Myths of Garhwal, Kumaon, Uttarakhand to be continued...14   
Curtsey and references:
Dr. Krishna Nand Joshi, Kumaon ka Lok Sahitya (Folklore texts of Kumaon)
Dr Trilochan Pandey, Kumaoni Bhasha aur Uska Sahity(Folklore literature of Kumaon )
Dr Siva Nand Nautiyal, Garhwal ke Lok Nrityageet  (Folk Songs and dances of Garhwal )
Dr Govind Chatak, Garhwali Lokgathayen (Folklore of Garhwali)
Dr. Govind Chatak, Kumaoni Lokgathayen (Folklore of Kumaoni)
Dr 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, Ethno archeology 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
Hemant Kumar Shukla, D.R. Purohit, 2012, Theories and Practices of Hurkiya Theater in Uttarakhand, Language in India Vol.12:5: 2012 Page 143- 150
Dev Singh Pokhariya, 1996, Kumauni Jagar Kathayen aur Lokgathayen
Madan Chand Bhatt, 2002, Kumaun ki Jagar Kathayen 

[Bhishma Kukreti]

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

                               विज्ञापन धर्मी राजनीति
               
                               चबोड़्या - चखन्यौर्या: भीष्म कुकरेती
(s = आधी अ )
इना गाँवों सयाणोन दुसरो मुंडळम   जैक धै लगै बल अंक्वैक भैरों ! अंक्वैक!  सावधान भैरों! आम चुनाव नजीक हि छन।
उना स्वर्गलोकम महर्षि गर्ग अर ऊंको परम शिष्य याग्यवल्क्यम वार्तालाप हूणु थौ।
याग्यवल्क्य-गुरु जी ! स्यु गांवक सयाणा गांवमा सबसे उच्चो अपण मुंडळ छोड़ि दुसरो मुंडळ बिटेन धै किलै लगाणु च? 
गर्ग -  पुत्र याग्यवल्क्य! वू कळजुगि  सयाणा  चतुर च, चंक च, चलाक च। अपण मुंडळो पठळ नि खपचावन यांक डौरन वु हमेशा दुसरौ मुंडळ मा जैक धै लगांदो       
याग्यवल्क्य- ज्ञानी गर्ग श्री ! आम चुनाव आणौ क्या क्या निसाणी छन? 
गर्ग -  जब जब टीवी चैनलों अर समाचार पत्रों मा सरकार को जन कल्याण सम्बन्धी विज्ञापनों ढांड पोड़ण शुरू ह्वे जावन तो वुद्धिमान लोग समजि लीन्दन बल आम चुनाव नजीक छन।   
याग्यवल्क्य-अच्छा अच्छा ! जन अच्काल मनमोहन सरकारौ जन कल्याण सम्बन्धी विज्ञापनों बबंडर चलणु च। 
गर्ग -तेरो सही आलकन च 
याग्यवल्क्य-प्रभु भूतकाल मा इन विज्ञापनुं भ्युंचळ,  भूचाल पैल  बि त ऐ होला कि ना?
गर्ग -  वत्स ! किलै ना! इन सरकारी विज्ञापन पैल बि आंदा छा अर आंदा राला
याग्यवल्क्य-जन कि ?
गर्ग - महान राजयोगी नरसिम्हा राव को समौ पर बि चुनाव से पैल सरकारी जन कल्याण कामों का  विज्ञापनु झड़ी  लगी छे। फ़िर महान राजधर्म मर्मज्ञ अटल विहारी वाजपेयी को राज मा चुनाव से कुछ दिन पैल इंडिया शाइनिंग का विज्ञापनों से भारत को असमान  ढकि गे छौ। राज्य स्तर पर बि इन विज्ञापनों भळक,बाढ़  आणा हि रौंदन। जन कि एक दें चुनाव से पैल महान पैतराबाज मुलायम सिंह यादव सरकार का विज्ञापनों तड़क्वणि, ढांड पोड़ी छौ ..     
याग्यवल्क्य-हाँ हाँ महर्षि ! याद आयि वो उत्तर प्रदेश सरकारी विज्ञापन केरल का स्थानीय समाचार पत्रों मा बि खूब छपी छौ अर वै विज्ञापन मा यीं सदी का महान नायक अमिताभ बच्चनन धै लगैक बोलि छौ कि मुलायम की सरकार मा उत्तर प्रदेश बिटेन अपराधूं निरबिजु ह्वे  गे, न्याय व्यवस्था से अपराध्युं  कुज्याण कख  हर्चंत ऐ गे धौं!
गर्ग -  हां वत्स! तू  सही स्मरण करणु छे अर उत्तर प्रदेसौ अरबो रुपया वै विज्ञापन पर खर्च ह्वे छौ। अमिताभ बच्चन की बड़ी भद्द पिटि छे कि इथगा बड़ो  महान नायक इथगा बड़ो झूठ बि बोलि सकुद।
याग्यवल्क्य-पण प्रभु ! क्या यूँ बड़ा बड़ा विज्ञापनों से महान राजयोगी नरसिम्हा  राव , महान राजधर्म मर्मग्य अटल विहारी या महान राजनीति को पैंतराबाज मुलायम सिंह यादव या दलितुं राजरानी मायवती चुनाव जीत छन? 
गर्ग - प्रिय ! नही ! सरकार को अरबों रुपया खर्च होण पर बि यूंकि पार्टी चुनाव हारी गे छे
याग्यवल्क्य- तो फिर यी राजनैतिक दल विज्ञापनों पर इथगा धन किलै खर्च करदन अर फिर यी विज्ञापन किलै असर नि डाळदन ?
गर्ग -  पुत्र भारतीय रानीतिज्ञोंन यदि शुक्र नीति पौढ़ी होंदी या महाभारत को भीष्म पर्व पौढ़ी होंद तो यूंक बिंगण /समज मा ऐ जान्दो बल विज्ञापन से उथगा फरक  नि पड़द जथगा यी राजनीतिग्य समजदन     
याग्यवल्क्य-प्रभो विज्ञापन से बड़ो हथियार क्वा च?
गर्ग - वत्स ! विज्ञापन से बडो सदावहार हथियार  च जन सम्पर्क को हथियार जै तैं पब्लिक रिलेसन हथियार  बि बोले जांद। शुक्र नीति को हिसाब से विज्ञापन वास्तव मा जन सम्पर्क तैं आधार दीणो काम करदो। जन कि महान चक्रवर्ती सम्राटन जनसम्पर्क तै आधार दीणो   बान  अभिलेख लिखैन। 
याग्यवल्क्य- हे ज्ञान भंडार ! तो आज का राजनीतिग्य जन कि मंमोहान सिंह जी आदि  अचूक , अमोघ , अतुलनीय, अमूल्य जन सम्पर्क हथियार किलै इस्तेमाल नि करदन?
गर्ग -  हे वत्स ! जब राजनीतिग्य  नेता लोक सभा चुनाव लड़णो जगा राज्यसभा को चुनाव लड़ण लगी जावन, जब एकाधिकार राजनीति पर  हावी ह्वे जावो अर राजनीतिज्ञ जनता से कटि जावन, नेता जनता से  दूर ह्वे जावन तो यि लोग जन सम्पर्क को मर्म नि पछ्याणदन अर  विज्ञापन  तैं ही सब कुछ समजण शुरू करी दीन्दन।
याग्यवल्क्य-प्रभो ! क्वी उदाहरण
गर्ग - प्रिय ! याद कर अबि सि हिमाचल प्रदेश का चुनाव ह्वेन अर वीर भद्र सिंह  का नेतृत्व मा कौंग्रेस चुनाव जीती गे।
याग्यवल्क्य-हाँ प्रभु ! जब कि वीर भद्र सिंह पर भ्रष्टाचार का कथगा ही अभियोग छा
गर्ग -  वत्स ! हिमाचल मा चुनावो से पैलौ माहौल याद कर जब कौंग्रेस की कमान राज्य सभा प्रेमी आनन्द शर्मा मा छे तो कौंग्रेस तैं बि लगि गे कि कौंग्रेस चुनाव नि जीति सकदन अर फिर वीर भद्र सिंह की सेवा लिए गे. वीर भद्र सिंह जन सम्पर्क को मर्मग्य छन। यही कारण च कि वीर भद्र सिंघन धुमाल को चक्रव्यूह को भेदन कार अर इखमा विज्ञापन ना बलकणम वीर भद्र सिंह को  जन सम्पर्क , जनता का साथ हमेशा एक सम्वाद ही काम आयि।
याग्यवल्क्य- नीतिग्य ! नीति शास्त्र मर्मग्य ! फिर यी नेता जनसम्पर्क हथियार से दूर किलै रौंदन
गर्ग -प्रिय शिष्य ! जब राजनीति जन उन्मुखी नि ह्वावो अर पद उन्मुखी याने जब राजनीति  कुर्सी उन्मुखी ह्वे जावो तो जन सम्पर्क पैथर छूटि जांद अर राजनीतिज्ञों  का केवल विज्ञापनों पर ही  सहारा ह्वे जांद।
याग्यवल्क्य-अर विज्ञापनों से यो जरूरी नी च कि माल बिक जावो
गर्ग -सत्य वचन वचन ! विज्ञापन सूचना  पौंछे सकद पण माल त जन सम्पर्क से ही बिचे सक्यांद।



Copyright @ Bhishma Kukreti  16/05/2013           
(लेख सर्वथा काल्पनिक  है )

[Bhishma Kukreti]

Political, Religious, Economical and Historical Characteristics of Kunindas/Kulindas Rule in Uttarakhand (200-20 BCE) -1


History of Garhwal, Kumaon (Uttarakhand) - Part 44   

Historical Aspects of Ancient communities of Kumaon-Garhwal (Uttarakhand), Himalayas-41   
(All the History write ups are dedicated to great Historians Hari Krishna Raturi, Badri Datt Pandey and Dr Shiv Prasad Dabral)

                                                         By: Bhishma Kukreti

                                               The Rise of Republican Rules
                      After the death of Great King Ashoka, there was immediate disintegration of Maurya dynasty.  There was immediate rise of republicans or the kings /chieftains under Ashoka started revolting Maurya representation and declared them free. However, the attack of Greece veterans stopped full rise of republicans (Ganapada, Janapada, Ganasatta, Gana Sangh etc).  The second rise of republicans or Ganapada or republicans started around Shunga and stopped there on. The republicans as Kunindas/Kuilindas, Yaudhey and Audambar flourished at this time. The third rise of republicans started in the decline of Kushan era.
   The coins, inscriptions and old literature from India and Greece provide ample information of the second and third rise of republicans (Ganapada, Janapada, Ganasatta, Gana Sangh etc) as Kunindas/Kulindas. 

                                      The Rise of Kunindas/Kulindas Republic in Central Himalaya
   The coins and literature suggest that Kuninda/Kulinda Ganas or Janapadas were there from Vyas River to Kali (Kumaon) including Saharanpur.  It is not clear the whole territory of Central Himalayas was governed by one Kulinda/Kuninda or the said territory was governed by Kuninda /Kulinda chieftains.
                                            Coins of Kunindas/Kulindas Age
           Two or three types of coins are described about Kuninda/Kunindas coinage.  These were found from Mevatappa, Jwalamukhi of Kangada Himachal; Ambala and Karnal of Haryana; Behat of Saharanpur; and Dehradun, Tehri, Almora of Uttarakhand. The coins were manufactured  and distributed definitely after Ashoka Age.
Script is on both Kharosti and or Brahmi
1-Copper Coins one side blank and inscription is on one side- Vedi, Bodhoivriksh and Baudhvesthini.
2- As first but inscribed- Kuninda.
3-Many symbols on both the sides and written texts (mostly silver)

                      Symbols of Kunindas/Kunindas Coins 
There are symbols in coins of Kunindas/Kulindas Age found in north India .
Tree in railing- The ancient Indian symbol appears on reverse side
Swastika- An ancient Indian always appear on reverse side and very rarely on obverse side
Hills-Three –arched hills appear on obverse side and five arched hills appear on reverse side.
Two types of Y symbols- A common ancient Indian symbol but is still unknown about the meaning
Lotus Flower- appears on obverse side of silver coins with a dot in middle or no dot.
The peacock or trophy- a tiny symbol appears on rare coins on the obverse side. The symbol may be of peacock or chalice/trophy.
Unknown symbol on Indo Greek coins- may be a symbol of vessel.
Deer- Common ancient symbol
Cobras- The ancient symbols
Laxmi- The ancient symbol and she is offering grass or lotus to deer.
Indardhwaja- This ancient Indian symbol .
'Sumeru' and' Nandipad' images were also found on later Age Kulinda/Kunindas coins.
Shiva- Dr. Saklani (1998, page 49) provides references of Shiva on latter age coins that Shiva was also there with trident and legend of 'Bhagvata  Chatreshwara Mahataman'.  There is scrip of king Agrarajasya in many coins (Dabral).
Four dots  four dots represent following Artha, Dharma, Kama and Moksha.
                                Catalogues of Kunindas /Kulindas Coins
The catalogues are in Brahmi or and Kharosti scripts
Prakrit script on Brahmi inscription on obverse side: The script states- Rajnah Kunindasya Amoghabhutisya Maharajasya (Great King Amoghabhuti of the Kunindas). The dear is standing right, crowned by cobras, attended by Laxmi holding lotus.
                  Script on Kharosti inscription on reverse side:  the script states Rajna Kunindasa Amoghabhutisa Maharajasa (Great King Amoghabhuti of the Kunindas).Stupa surmounted by Buddhist symbol 'triratna' and 'Y' symbols, wavy line bellow Kharosti writing.
        The coins are of different sizes and weight that shows that metallurgy was in its developing stage. The places of symbols on coins are also different in different coins. 
            Brahmi is found in central Himalayas but Kharosti scripted coins are from Kashmir or western regions.
                            The Land and Time of Kunindas/Kulindas
          The coins and the writings of Greek historian Ptolemy suggest that Kunindas /Kulindas were inhabited from east of Vyasa River (Himachal), Garhwal and Kumaon. The area of Behat of Saharanpur was also under Kunindas/Kulindas. The time would from 200 BCE to 165 AD.
                                Economic conditions in Kunindas/Kulindas Time
                   The major trading transaction used to be on barter system. However, the start of coinages indicates that merchant civilization started and was flourishing. The coins are symbol of rise of mercantile community in Indian peninsula. The coins found in Uttarakhand are of copper. That means that it was not possible for small kings to have silver coins. Perhaps the silver coins were manufactured in Magadha and they were also the source of commercial transactions.  The Mauryas used to cover copper coins by silver polishing.

                    Religious Characteristics of Kunindas /Kulindas Age

           The coins throw light on ritual and performing styles of worshiping. The trees were worshipped as deities or goddesses. The platform was erected around trees as banyan or holy fig tree and a stone was put on the platform as image.

           There was worshipping /ritual performance for Bodhivriksha, Stupa, Triranta, cobra, Swastik, Sun etc. Kartikey was also worshipped. The image of Kartikey has been there in later Age Kunindas/Kulindas coins.
             The coins were not used only for business transactions but were also used as images and were kept for ritual performances.
                             Political Characteristics of Kunindas/Kulindas Age
       
           The Kunindas /Kulindas coins state that the Kunindas/Kulinda kingdom or Kunindas /Kulindas republicans were free from any interference of bigger rulers of Indian Territory. The coins are proof of independency of Kulindas/Kulindas king or republics.
  The kings believe on four pillars of life- Artha, Dharma, Kama, Moksha

The List of Kunindas /Kulindas kings would be provided in next chapter..... Political, Religious, Economical and Historical Characteristics of Kunindas/Kulindas Rule in Uttarakhand (200-20 BCE) –part-2


Copyright@ Bhishma Kukreti 15/05/2013
(The write up is aimed for general readers)
History of Garhwal – Kumaon (Uttarakhand) to be continued... Part -45
Ancient communities of Kumaon-Garhwal (Uttarakhand), Himalayas- to be continued...42


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
Michael Mitchiner, 1976, Indo Greek and Indo Scythian Coinage vol./79 page 617/632
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
Nautiyal, K.P. B.M. Khanduri, 1991, Kuninda coins from Athoor, Tehri Garhwal, central Himalaya,JNSI, Volume-LIII, parts 1 and 2   

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)
Almoda ki Shan Hain:Kunindake Sikke (Reference of Almora Museum in charge Manju Tiwari and Mohan Singh Gadiya,) www.himvan.com 
            Additional References for   Neo Kunindas/ Kulinda Era 
Molu Ram Thakur, 1997, Myths, Rituals and beliefs in Himachal Pradesh page 18
Ptolemy, Vol.1
Prasanna Bundela, 2003, Coin Splendor: A Journey into Past , page 105-108nwards
Ashok Kumar Bhattacharya ET all, 1994, Foundation of Indian Musicology, page 157
Raj Kumar, 2010, Early History of Jammu, page 498
S.K Sharma, 2006,Haryana: Past and Present, page 51-53
Shastri, K.A.N, 1988, Age of the Nandas and Mauryas
Bharcava, Purushottam, 1996, Chandragupta Maurya
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Pargitar, Dynasties of Kali Age (Listings of Pauranik kings-Shungas)
Raychaudhri , 1953,political History of Ancient India
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Epigraphia Indica
Yazdani, A. (edit), The early History of Deccan
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Pillai, K.N.S., 1932, Chronology of Early Tamils
N.P Chakravarti, India and central Asia
Stein, A., 1907, Ancient Khotan
Stein, A., 1921, Serindia
Augustine P.A, 1991 Social equity in Indian Societies (page 49)
Magil,F.N., 2013,Anccient World: Dictionary of World bibliography, volume -1, page 719
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Kulke, Hemanat, D. Rothermund, 2004, A History of India (page 73)
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Thapar, Romila, 2004, Early India,
B.K.Chaturvedi, 2004, Bhavishya Puran
Rivett-Camac,J.H, 1880, Memorandum on coins of Sunga Dynasty
Jha, D.N. Early India: A Concise History, page 150

[Bhishma Kukreti]

Bhaguva Raut Jagar Gatha: a folk Story about Brave Katyuri Kumaoni King

Folklore, Folk Legends, Folk Myths, Jagar of Kumaon-Garhwal, Uttarkahnd-29

Chivalry, Gallantry, Graciousness Folklores, Folk Legends, Folk Myths, Ballads of Bravery of Garhwal, Kumaon, Uttarakhand –14 
                                         Bhishma Kukreti
    There is Dev at the end of names of various Katyuri Kings of Kumaon as Viramdev, Dhamdev, Bhojdev.  The folklore of Bhaguva Raut states that people changed the name of Bhaguva Raut as Bhagdev. The present Jagar is about Katyuri king (perhaps –fourteenth- fifteenth centuries).
A couple of lines are as-

                कुमाऊं और गढ़वाल की लोक गाथाएँ/जागर  -29

भगुवा रौत जागर गाथा ,जागर, वीर-वीरंगनाएं  गाथा : भडौ , कटकू, भड़वळि  या पांवड़ा, जागर 

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

गोरिया को चेलो
छाजा में बैठिया
कौ रे दास गंगू
की बोलण रो  छे
नौकर है बेर
कै हो कूण रौ छे
          The King Koku Raut lived in Kokukot, Kumaon. The King Koku Raut had six queens but still was childless. At the old age, the king Koku Raut was more worried about Kokukot, Kumaon did not have heir. The king Koku Raut was worried about his wealth going to unknown after his death.
   The astrologer assured that king Koku Raut that after marrying with eighth queen, the king would had prince. However, the court astrologer also cautioned that the child would take birth in Mool Nakshatra and the king would die. The king Koku Raut agreed that it was better to die early than dying childless. He married with a beautiful princess Kunjari. The other seven queens envied the queen Kunjari.
            The queen Kunjari became pregnant. There was complete arrangement for looking after the queen by maid servants.  One day, pregnant queen desired for taking deer meat. The king Koku Raut and his brother Khimuva Raut went by horse to forest for hunting deer. They searched the deer for seven days and night without any success. Then they entered a dense jungle. The king and his brother chased the deer for long.  The king reached chasing deer to Gangoli. Goriya wrestler used to live in Gangoli. Goriya had eighth sons and sixteen grandsons. He had six mon heavy sword. Goriya was old. The deer entered into house of Goriya.
   The deer was shivering. The king Koku Raut asked his pray the deer. Goriya answered that he was a brave man. Goriya advised to the king to take meal and water but denied returning the deer to the king. The King Koku Raut remembered the high desire of his queen Kunjari. The king would not return without deer.
    King Koku Raut and Goriya They started wrestling. There were holes into courtyard at the place of their wrestling. Goriya beheaded the king. Goriya tied the king's servant and horse. The brother of King Koku Raut ran away.
       The queen Kunjari wept when she found that king did not return.  Khimuva Raut took over throne and forced the queen Kunjari on exile. She started living afar in a grass hut,
              The queen delivered a male child. When the child was a boy she told that she did not know about he was lucky or unlucky. The boy told that not to worry. The boy Bhaguva Raut was very brave. He used to kill lion by stone.
     The mates of Bhaguva Raut asked about his father. Bhaguva questioned his mother about his father. The mother told that she would tell the secret after he brings his bride.
     Bhaguva Raut went in search of bride. Bhaguva Raut reached to Gangoli. There was Ransula a girl for the age of marrying.   Ransula's father became ready to marry his daughter with Bhaguva Raut.
   Then the queen Kunjari told the story to her son. Bhaguva Raut took a vow that till he kills Goriya Gangoli and Khimuva Raut he would not go for hunting and would not take meal and water.
       Ransula went to 'Gharat' (watermill) for grinding cereals. The canal used to come through fields of Goriya. Goriya stopped Ransula for using 'Gharat'. Ransula tied Goriya and threw his body into canal.  The sons and grandson of Goriya arrested Ransula.
  Ransula's father informed Bhaguva Raut the details. Bhaguva Raut reached to house of Goriya in Gangoli.  Bhaguva caught Goriya. They started fighting. Bhaguva Raut killed Goriya and his sons and grandsons.
Bhaguva married with Ransula lavishly
  Gadiya the servant of King Koku Raut was with Bhaguva Raut. Bhaguva Raut reached to Kokukot. Khimuva Raut ran away due to fear of Bhaguva.
  Bhaguva Raut became the King of Kokukot. The subject was happy and they named Bhaguva Raut as Veer Bhagdev.

  Bhaguva Raut reached to
Copyright (Interpretation) @ Bhishma Kukreti, 16/5/2013
Folklore, Folk Legends, Folk Myths of Kumaon-Garhwal, Uttarakhand to be continued...30 

Chivalry, Gallantry, gracious Folklores, Folk Legends, Folk Myths of Garhwal, Kumaon, Uttarakhand to be continued...15   
Curtsey and references:
Dr. Krishna Nand Joshi, Kumaon ka Lok Sahitya (Folklore texts of Kumaon)
Dr Trilochan Pandey, Kumaoni Bhasha aur Uska Sahity(Folklore literature of Kumaon )
Dr Siva Nand Nautiyal, Garhwal ke Lok Nrityageet  (Folk Songs and dances of Garhwal )
Dr Govind Chatak, Garhwali Lokgathayen (Folklore of Garhwali)
Dr. Govind Chatak, Kumaoni Lokgathayen (Folklore of Kumaoni)
Dr 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, Ethno archeology 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
Hemant Kumar Shukla, D.R. Purohit, 2012, Theories and Practices of Hurkiya Theater in Uttarakhand, Language in India Vol.12:5: 2012 Page 143- 150
Dev Singh Pokhariya, 1996, Kumauni Jagar Kathayen aur Lokgathayen
Madan Chand Bhatt, 2002, Kumaun ki Jagar Kathayen