Articles By Bhisma Kukreti - श्री भीष्म कुकरेती जी के लेख

Bhishma Kukreti · May 25, 2013, 06:31:08 AM

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

सट्टा बजारौ डीलरशिप वास्ता प्रार्थना पत्र अर प्रोजेक्ट रिपोर्ट

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

परसि गां जयुं थौ। अपण घौरुम बैठ्यूं छौ कि बनवारी काका ऐ ग्याइ।
बनवारी काका -ओ भलो ह्वै गे जु तू मीलि गे। निथर मि तैं कोटद्वार जाण पोड़द
मि -कनो क्या ह्वाइ काका?
बनवारी काका -तीम लेपटॉप अर नेट कनेक्सन त छैं च ना?
मि -हाँ बोल काक क्या काम च
बनवारी काका -अरे वो नाति का वास्ता डीलरशिप चयाणि च त भर्युं डीलरशिप फौरम अर प्रोजेक्ट रिपोर्ट नेट से आजि भिजण
मि -क्यांक डीलरशिप ?
बनवारी काका -दाउद कम्पनी क सट्टा बजारौ डीलरशिप।
मि -क्या ?
बनवारी काका -क्या क्या नाती कुण दाउद कम्पनी क सट्टा बजारौ डीलरशिप मील जावो तो वारे न्यारे ह्वे जाल। बाकि बात पैथर होलि तू यीं साइट पर विजिट कौर अर फौरम भौर। जू बि पुछणाई पूछ अर फौरम भरद जा।
बनवारी काका को मूड से पता चलणो छौ कि काका तैं देर हूणि च। मीन दाउद ऐंड कम्पनी सट्टा बजार साइट ख्वाल अर डीलरशिप फौरम डाउनलोड कार। कुछ सवालों जबाब तो मि जाणदो छौ। जु नि जाणदो छौ वो मीन बनवारी काका तैं पूछिक भौर
मि -काका फौरम मा लिख्युं च की - क्या तू लालची, बेशरम, बिलंच,ईर्ष्यालु, कुनेथिक है
बनवारी काका -हाँ हाँ भौर कि हम तो जनम से ही लालची, बेशरम, बिलंच, जळथमार, कुनेथिक छंवाँ।
मि -इखम एक प्रश्न पुछ्युं च बल क्या तू और तेरा परिवार शैतान और शैतानीयत की पूजा करोगे?क्या तू खुले आम शैतान की औलाद कहलाना पसंद ?
बनवारी काका -शैतान और शैतानीयत की पूजा ! अरे हम तो शैतान और शैतानीयत तैं अपण कुलदिवता घोषित करी द्योला। बेटिंग सिंडिकेट जैदिन आदेश दयाल मि शैतान को मन्दिर चिणै द्योलु। अरे आज ही मि अपण जात बदलिक 'शैतान' कौर दींदु।
मि -ठीक च . फिर पुछ्युं च त्यार ग्राहक कख कख छन?
बनवारी काका -लेख बल अबि त चालीस पचास गां मा होला पण बेटिंग सिंडिकेट की कृपा होलि त द्वीइ मैना मा सौ द्वी सौ गांवु पर कब्जा कौर द्योला
मि -फिर सवाल च -क्या तेरे को विश्वास है कि तू कम से कम दस लाख प्रति सप्ताह की बेटिंग करवा सकता है याने धंधे की मिनिमम गारेंटी चाहिए
बनवारी काका -लेख . विश्वास ! पूरो विश्वास च बल जै हिसाब से लोगुंम आळी -जाळी धंदा करिक पैसा आणु च तो बीसेक लाख प्रति सप्ताह धंधा तो होलु ही
मि -फिर लिख्युं च बल क्या तू लालच की बीमारी सारे क्षेत्र में फैला सकेगा? क्या तू सदाचार अपने क्षेत्र से सदा के लिए मिटा पायेगा और अनाचार, दुराचार, कुविचार, गबन जैसी बीमारी अपने अधकृत क्षेत्र में फैला पायेगा?
बनवारी काका -लेख - मीन लालच की बीमारी या अनाचार, दुराचार, कुविचार क्या फैलाण? जब देश को शीर्ष नेतृत्व सदाचार तै तिलांजलि देक बैठ्याँ ह्वावन अर अनाचार, दुराचार, कुविचार, गबन का प्रतनिधि ह्वावन तो प्रजा माँ अनाचार, दुराचार, कुविचार, गबन जैसी बीमारी अफिक ऐ जांदी
मि -फिर लिख्युं च - बल जब कभी कम्पनी को अन्य अवैध, दो नम्बर के धंधे जैसे चरस गांजा, अपहरण , फिरौती माँगना, दूसरों की मिल्कियत पर अवैध कब्जा करना,अवैध हथियारों की तस्करी जैसे धंधे के लिए प्रतिनिथियों की आवश्यकता होगी तो तू तैयार होगा?
बनवारी काका -इखमा ले क्या च। लेक कि एक दै क्वी बि इन अवैध धंधा मा ऐ जावो तो फिर वै तैं सबि तरां को अवैध धंधा करण हि पोड़द
मि -क्या तू देश द्रोह का काम कर सकता है
बनवारी काका -हाँ।
मि -क्या तू हमारे द्वारा प्रायोजित आतंकवादी कार्यकलापों को परोक्ष या अपरोक्ष रूप से सहायता करेगा?
बनवारी काका -इखमा क्या च ? जब मि एक दें दाउद इब्राहिम बेटिंग बिजिनेस को सदस्य ह्वै ग्यायि तो आतंकवादी संगठनो तै सहायता करण म्यार परम कर्तव्य ही ना म्यार विशेष धर्म ह्वे जांद
मि -काका बेटिंग सिंडिकेट डीलरशिप को फॉर्म भरे ग्यायि
बनवारी काका -शुक्रिया
मि -काका ! एक बात बथादि क्या इन अवैध काम करण जरूरी च?
बनवारी काका - मि तैं नि पूछ। जा देस का नेताओं तैं पूछ। जौंक सह पर भारतम बेटिंग सिंडिकेट को इथगा बड़ो जाळ फैलि गे।
Copyright @ Bhishma Kukreti 25/05/2013
(लेख सर्वथा काल्पनिक है )

Bhishma Kukreti · May 25, 2013, 12:07:49 PM

Commerce/Trade/Mercantilism in Garhwal-Kumaon and Haridwar (Uttarakhand) in Kushan Age

History of Garhwal, Kumaon, Haridwar (Uttarakhand) - Part 53

Historical Aspects of Ancient communities of Haridwar -Kumaon-Garhwal (Uttarakhand), Himalayas-50
Historical Religious, political, administrative, social and cultural aspects of Kushan Era Part-V

( History write ups are dedicated to great Historians Hari Krishna Raturi, Badri Datt Pandey and Dr Shiv Prasad Dabral, K.P. Nautiyal, Jeewan Singh Kharakwal)

By: Bhishma Kukreti

The Rise of Mercantile Community in India before Kushan Era

No doubt, the Indian political condition after Mayrya or even at the time of Mauryas was in bewildering and confused state. However, the trade gave continuity and consistency. The Kushan period saw more development and innovation in mercantile activities. The Mauryas opened sub continent by building roads and a uniform general administration. Shaka, Parthians and Kushan brought mid Asia orbit with Indian trade and encouraged trade with China. The trader community prospered and in turn they encouraged religious and literature activities by charity donations.
The Guild became more important aspect in Indian urban life. The craftsmen joined Guilds as the individual craftsman was unable in competing the Guild production.
Kushan dynasty had political connection with Rome, Sassanid Persia, Greek and Han China. This political diplomacy was an accelerating factor for export from India to these countries. Kushan connected India with Silk Road.
There was well connected trade rout in the time of Kushan in India and abroad as well. The vast trade centers were at strategic places those were enable exchange, storing and distribution of goods.

Major Trade /Commercial Centers of Uttarakhand of Kushan Age

Uttarakhand had unique products to supply in India and western world in Kushan time. Therefore, there were trade or commercial centers in plains of Uttarakhand.

Tibetan Border of Uttarakhand: The Tangan community from Tibet regions used to bring various exotic spices, herbs, animal parts, stones, gold dust, woolen produces, chanvar etc to the wholesale markets of Uttarakhand. The wholesalers used to sell those Tibetan products to other wholesalers for other territories. There was great demand for Tibetan Dogs in Persia and Rome. The Tibetans (Tangan) had to come through Uttarakhand for their supply.

Kashipur (Kumaon): Govishan (Kashipur) is situated in plains of Kumaon. The historians found Kushan period gold coins from Kashipur (Udham Singh Nagar, Kumaon). Dr. K.P. Nautiyal suggested these gold coins of Vasudev second. This clearly suggests that today's towns as Kashipur, Jaspur, Gosukuan, Rudrapur were trade centers those used to connect producers of Kumaon, Nepal and Tibet with Ayodhya, Patliputra, Haridwar , Shrughna, Mathura traders.

Gangakhandar /Tip ka Tila Bijnor: The gold coins were found in Gangakhadar, Bijnor (Puri, India under Kushan page 69) that suggests that Gangakhadar, Bijnor, (now in Uttar Pradesh) was one the wholesaling centers of Uttarakhand in Kushan Period.
Moradhwaj (Bijnor): Moradhwaj region was also a remarkable trading centre in Kushan and later period.

Veerbhadra (Dehradun near Haridwar): Veerbhadra (Dehradun) was one the major trade centers of Uttarakhand in Kushan era.

Danda Lakhaur (Dehradun): was also a trade centre of Kushan Era.

Kankhal (Haridwar): The suggestions by historian are clear that Kankhal did not lose its importance in Kushan time.

Ladhang (Pauri Garhwal and Haridwar): It seems that there was township in this area and that would be one of trade centers of Kushan Era.

Kalkut (Kalsi, Dehradun) –The western Dehradun was the major most centre of Trade of Uttarakhand in Kushan Regime.

Exports from Uttarakhand in Kushan age

Apart from herbs and medicines, Uttarakhand was major source of Borax (bought and brought from Tibet). The other items of Tibetan origin were sold through wholesalers of Uttarakhand markets were minerals and precious stones.
The Uttarakhandis used to export minerals, woolen goods, hemp produces, various fibers products and fibers; animal skins, animal parts, precious stones, wooden items; Gangajal.

Pilgrim as income source: The pilgrim places were also source of trade and income.

Dr Shiv Prasad Dabral writes that there was increase and speedy development in trade activities in Uttarakhand in Kushan period.
***Historical Religious, political, administrative, social and cultural aspects of Kushan Era to be continued in ... Part-6

Copyright@ Bhishma Kukreti 25/05/2013

(The History of Garhwal, Kumaon write up is aimed for general readers)

History of Garhwal – Kumaon-Haridwar (Uttarakhand) to be continued... Part -54
Historical Aspects of Ancient communities of Haridwar -Kumaon-Garhwal (Uttarakhand), Himalayas-50
This chapter is part of History of Haridwar, Uttarakhand; History of Laksar, Haridwar, Uttarakhand; History of Sultanpur, Haridwar, Uttarakhand; History of Rurkee, Haridwar, Uttarakhand; History of manglaur, Haridwar, Uttarakhand; History of Jabarhera , Haridwar, Uttarakhand; History of Bhagwanpur, Haridwar, Uttarakhand; History of Kankhal, Haridwar, Uttarakhand; History of Sakrauda, Haridwar, Uttarakhand; History of Jwalapur, Haridwar, Uttarakhand; History of Biharigarh, Haridwar, Uttarakhand; History of Mohad, Haridwar, Uttarakhand;

Bhishma Kukreti · May 25, 2013, 06:16:35 PM

Madho Singh Bhandari: A Great Army Chief and Great Social Welfare Activist

Folklore, Folk Legends, Folk Myths, Jagar of Kumaon-Garhwal –Haridwar (Uttarakhand) -35

Chivalry, Gallantry, Graciousness Folklores, Folk Legends, Folk Myths, Ballads of Bravery of Garhwal, Kumaon, Haridwar, Uttarakhand –20

Bhishma Kukreti
Madho Singh Bhandari had been a great personality of Garhwal, Uttarakhand. Madho Singh Bhandari was a great army chief. Madho Singh Bhandari was great social welfare activist. Madho Singh Bhandari was also a great lover of his second wife Rukma. There are many folktales versions about great army chief and social welfare activist who sacrificed his son Gajendra Bhandari for bring canal to his village , Maletha (Today's Tehsil-Kirtinagar, Tehri Garhwal).
The following lines are from long Jagar about the life of great brave man Bhad Madho Singh Bhandari
कुमाऊं और गढ़वाल की लोक गाथाएँ/जागर -35

वीर भड़ माधो सिंह भंडारी लोक गाथा वीर-वीरंगनाएं गाथा : भडौ , कटकू, भड़वळि या पांवड़ा, जागर

(सन्दर्भ : डा गोविन्द चातक )

कैसो छ भंडारी तेरो मलेथा ? ऐ जाणो रुकमा मेरा मलेथा
भैंसों का खर्क मेरा मलेथा , घांड्यों कु घमणाट मेरा मलेथा
बाखारियों का तांद मेरा मलेथा , ऐ जाणो रुकमा मेरा मलेथा
कैसो छ भंडारी तेरो मलेथा ?देखणो को भलो मेरा मलेथा
फुल्दा फूल मेरा मलेथा , गौंमुड़े को सेरो मेरा मलेथा
गौं मथे पंद्यारो मेरा मलेथा, ऐ जाणो रुकमा मेरा मलेथा
ल्यासण की क्यारि मेरा मलेथा, बांदू की लसक मेरा मलेथा
बैखू की ठसकमेरा मलेथा , ऐ जाणो रुकमा मेरा मलेथा

Madho Singh Bhandari as Brave Army Chief

Great Bhad Madho Singh was army chief of Garhwal Kingdom, Shrinagar at the time of Mahipat Shah (1629-1646)
At this time there was chaos in upper Garhwal at the border of Tibet by Tibetan terrorists. The king started campaign himself to calm down the terrorist activities of Tibetans at Niti region. His army chief was another great Bhad Lodi Rikhola and Bhad Madho Singh was his deputy. All reached to Niti valley. It was unbearable cold there at Niti valley. The old custom was that Brahmins and Rajput had to cook food and take by putting of the upper garment. The King Mahipat Shah made new custom that people should cook and eat brad (Roti) and Vegetable (Bhuji) with putting on dress. The King regulated another new custom that people can take Roti-Bhuji from kitchen (Faud or Ruswad) to other places too.
Garhwalis won the war with Tibetans and King appointed two Bartwal generals for Niti valley to check the encroachment from Tibet. Both Bartwal generals could check down the Tibetan encroachment.
After sad demise of great Bhad Lodi Rikhola, great Bhad became the army chief og Garhwal kingdom. The Garhwal King provided the responsibility of permanent solution for checking Tibetan attacks on Garhwal by drawing a border line among two countries.
Great Bhad Madho Singh Bhandari attacked to Tibetan kingdom. The Tibetan King agreed upon peace. Madho Singh Bhandari constructed platforms at the borders of Tibet and Garhwal. In British time, British included the line of control between Indian and Tibet laid by great Bhad Madho Singh and Tibetan king into McMahon line.
At the time of fixing the border line, Madho Singh reached to Tibetan China (chhota Chine). Due to sever cold and continuous fight with Tibetans, Madho Singh fell ill. He understood that he would not live for long. Madho Singh Bhandari advised his commanders not to leak his death information to Tibetans. He asked his commanders to put his body into oil soaked cloth. Madho Singh advised that when peace is restored they should take his body to Shrinagar and cremate at Haridwar.
Madho Singh Bhandari died in China. No information was leaked about his death. After some time, his dead body was taken to Shrinagar the capital of Garhwal Kingdom.

Maletha canal construction by Madho Singh Bhandari

There is another folk story connected to great Madho Singh Bhandari. Madho Singh Bhandari constructed a tunnel on a difficult hill for constructing canal from one are to his village Maletha. According to folktale, when water did not come Madho Singh Bhandari offered the head of his son Gajendra Bhandari to Devi goddess.

There is another famous folk song sung everywhere related to great brave man Madho Singh Bhandari
एक सिंग रंदु बौण , एक सिंग गाय का
एक सिंग माधो सिंग, हौर सिंग काहे का
The great brave man story had been influencing Garhwalis for many centuries. That is why modern literature creator as Rup Saklani, Jit Singh Negi, Abodh Bandhu Bahuguna, Baldev Rana and many more created various literature in Garhwali.
Copyright (Interpretation) @ Bhishma Kukreti, 25/5/2013
Folklore, Folk Legends, Folk Myths of Kumaon-Garhwal-Haridwar (Uttarakhand) to be continued...36

Chivalry, Gallantry, gracious Folklores, Folk Legends, Folk Myths of Garhwal, Kumaon, Uttarakhand to be continued...21
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
Notes on Madho Singh Bhandari: A Great Army Chief and Great Social Welfare Activist born in Maletha, Kirtingar, Tehri Garhwal; Madho Singh Bhandari: A Great Army Chief and Great Social Welfare Activist born near Kirtingar, Tehri Garhwal; Madho Singh Bhandari: A Great Army Chief and Great Social Welfare Activist born near Jakhand, Kirtingar, Tehri Garhwal; Madho Singh Bhandari: A Great Army Chief and Great Social Welfare Activist born near Kafna, Kirtingar, Tehri Garhwal; Madho Singh Bhandari: A Great Army Chief and Great Social Welfare Activist born near Kharikhal, Kirtingar, Tehri Garhwal; Madho Singh Bhandari: A Great Army Chief and Great Social Welfare Activist born near Badiyargarh, Kirtingar, Tehri Garhwal; Madho Singh Bhandari: A Great Army Chief and Great Social Welfare Activist born near Ghandyaldhar, Kirtingar, Tehri Garhwal; Madho Singh Bhandari: A Great Army Chief and Great Social Welfare Activist born near Kalidhari, Kirtingar, Tehri Garhwal;

Bhishma Kukreti · May 26, 2013, 08:47:26 AM

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

भगवान की राक्षसों तैं धरती पर भिजणै असमर्थता
चबोड़्या - चखन्यौर्या: भीष्म कुकरेती
(s = आधी अ )
साबि राक्षस पुळयाण्या छया, खुश हूणा छया, खितखिताणा छया, कमरतोड़ नाच करणा छया, अट्टाहसी गाणा छया, आपसम मजाक मसखरी करणा छया अर सबि भगवानौ दरबार जिना भागणा छया।
साबि - समनैन भगवन ! तुमारि छाया बणी रै, हमकुण तुमारि दया का द्वार खुल्याँ रैन, हमर वास्ता तुमर आशीर्वाद का अणसाळ जगणो रावु माराज!
भगवन - आज क्या बात सबि रागस इकदड़ि अर इख?
एक रागस - भगवन ! अदा कळजुग बीति गे अर आपन वादा करि छौ कि अदा कळजुग बितणो उपरांत सबि रागसों तैं इकै कौरि पृथ्वीलोक भिजे जालो। अदा कळजुग कबौ बीति गे अब हम तैं पृथ्वी लोक भ्याजो!
भगवान - पृथ्वी लोक जाणै बड़ी इच्छा हूणि च?
सबि रागस - हाँ ! भगवन !
भगवान -चलो मि तुम तें भारतलोक का दृश्य दिखांदो अर फिर जु तुमारि इच्छा होलि त तुम तैं इकै कौरि समय समय पर भारतलोक भिजे जालो।
सबि - सही वचन प्रभु
भगवन - हाँ भै अर्थासुर ! तीन पृथ्वीलोक मा जैक क्या पाप करण छौ?
अर्थाअसुर - मीन जखम जखम हम शत्रु दिवतौं राज ह्वावो उखम उखम आर्थिक गुळादंगी करण छौ जाँ से हमर शत्रु की आर्थिक दशा खराब ह्वे जावो, शत्रुवों की आर्थिक दशा लुंज तहस नहस ह्वे जावो अर फिर दस्युराज तैं देवशत्रुओं तैं जितण भौति सरल ह्वे जावो। मेरो मकसद सिरफ़ अपण शत्रु क आर्थिक दशा बिगाड़णो रालो
भगवन - ले देख भारतलोक मा क्या क्या होणु च?
अर्थासुर - हैं हैं ! भगवन ! यि क्या ! भारत मा कथगा क्या हजारो धनपति अपण धनभंडार भरणो खातिर जोर शोर से बलपूर्वक अपण देस की आर्थिक दसा खराब करणा छन अर दुसमन देश की आर्थिक दसा सुधारणम शत्रु देस की मौ मदद करणा छन।
भगवन -हे आळीजाळी असुर त्यरो ध्येय पृथ्वीलोक मा जाणो क्या छौ?
आळीजाळी असुर- भगवन अपण दुश्मन दिवतौं राज मा आळीजाळी फैलाण।
भगवन - ले देख ! भारतम क्या हूणु च!
आळीजाळी असुर- हैं ! भगवन ! भारतवासी त अपण ही देस मा आळीजाळी फैलाणा छन।
भगवन - हाँ भै पर्यावरण शत्रु असुर ! तू किलै पृथ्वी लोक जाण चाणी छे ?
पर्यावरण शत्रु असुर- पर्यावरण बिगाड़नो कुण अर क्याँकुण?
भगवन - ले जरा भारत दर्शन इखि बिटेन कौर!
पर्यावरण शत्रु असुर- हैं इ क्या हरेक भारतीय, हर समय अफिक अपण पर्यावरणो छ्त्यानाश करणु च।
भगवन -हाँ भै कंस तू किलै भारतलोक जाण चाणु छे?
कंस -भगवन अपणी रक्षा हेतु भ्रूण हत्या करणों मि भारतलोक जाण चाणु छौं।
भगवन - जरा देख त सै भारत जिना!
कंस - ये मेरि ब्वे ! भारत मा पुत्री भ्रूण हत्या बान नर्सिंग होम नाम का छद्म भेषी चिकित्सालय खुल्याँ छन
भगवन - हाँ भै रावण तेरो मकसद छौ कि स्त्री तैं ब्ल्पूव्क उठावो अर फिर स्त्री की इच्छा से वीं स्त्री तैं अपण पटरानी बणा। जरा देख त सै उख भारत मा क्या हूणु च!
रावण - हैं ! जबरन बलात्कार का मामला मा, दुनिया भारत को स्थान तिसरो च। ये मेरि ब्वे !
भगवन - हाँ भै भुखमरी असुर त्यार पृथ्वी मा जाणो क्या उद्देश्य च ?
भुखमरी असुर - पृथ्वी मा भुखमरी अर कुपोषण फैलाणों जाण चाणो छौं। पण मै दिख्याणु च कि उख भारतम सरकारी लापरवाही से अन्न का भंडार सड़णा छन अर लोग भूखा मरणा छन अर लोग कुपोषण का शिकार हूणा छन।
भगवन - हाँ भै भष्मासुर तू किलै पृथ्वी लोक जाण चाणु छे?
भष्मासुर - मि उख अफु तैं अफिक निपटाणो मनोरोग प्रसारित करणों जाण चाणु छौं
भगवन - ले जरा पृथ्वी लोक को नजारा बि देखि लेदि
भष्मासुर - हैं ! दुनिया भर का देशों मा इथगा विनाशकारी हथियारों जखीरा छन कि केदिन पृथ्वीन मिनटों मा ख़ाक ह्वे जाण
भगवन - अब तुम सौब राक्षसों क्या राय च ?
सबि रागस - भगवन ! उख त भारतीय ही राक्षस का कार्य सम्पन करणा छन तो हमारि उख क्वी आवश्यकता नी च। जख दोस्त हि दोस्त का घर उजाडो उख दुस्मानो क्या जरूरत? हमकुण भारत विचरण से तो नरकलोक हि भलु च।
भगवन -एक राय मि द्यावदि बल इन स्थिति मा मि क्या कौरु?
सबि रागस - भारत मा सचेकि देव अर संत भ्याजो। सचेकि हाँ ! निथर उख भारतम त दुराचारी , अनाचारी , अभिमानी , घमंडी, बेइमान , ठग, चोर, कुत्सित मनोदशा का, बलात्कारी, व्यभिचारी , रंगीन आचार विचार का , आळी-जाळी, हत्यारा, हीण कर्मों का मनिख बि बाबाओं , गुरुओं भेष मा आश्रम चलाणा छन अर ऋषि जात पर धब्बा लगाणा छन

Copyright @ Bhishma Kukreti 26/05/2013
(लेख सर्वथा काल्पनिक है )

Bhishma Kukreti · May 26, 2013, 11:43:03 AM

Various Religious Sects Progress in Haridwar, Kumaon, Garhwal in Kushan Age

History of Garhwal, Kumaon, Haridwar (Uttarakhand) - Part 54

Historical Aspects of Ancient communities of Haridwar -Kumaon-Garhwal (Uttarakhand), Himalayas-51
Historical Religious, political, administrative, social and cultural aspects of Kushan Era Part-VI

(History write ups are dedicated to great Historians Hari Krishna Raturi, Rahul Satyankritan, Badri Datt Pandey and Dr Shiv Prasad Dabral, K.P. Nautiyal, Jeewan Singh Kharakwal)

By: Bhishma Kukreti

Kushan Age: The Secular Era
All Kushana Kings were secular kings. Kanishka was Buddhist and Vasudev as a 'Shaivya' but they all Kushan Kings respected all religions and sects. The Kushan Era saw various sects and regions progress.

Vedic Yagya (Oblation): The Mathura inscriptions and other inscriptions suggest that there was custom of Vedic Oblation in Kushana Age. The animal offering at Vedic Alters was the system of religious ritual among Sanatanis.

Vishnu, Narayan Worship: Pratapaditya Pal writes (1986, Indian Sculpture: Circa, 500BC-700AD, page 25) that by the Kushan period, certainly in the Mathura region the cult of Vasudev-Krishna and Balram predominated. The Ashtadhyayi Vishnu, Lakshmi on Kamlashan and Ayudhpurush Balram idols of Kushan Age show the up rise of Vaishanva sect.

Shaivism: The last Kushana king Vasudeva was Shaivya. Shiva worshiping was more popular than other Sanatani sects (Hindu). The Linga incarnation worship was more popular among Shaivyas. The idols of Ganesha, Kartikey and Ardhnarishwar of Kushan Age are also found.
Yaksha Puja: Yaksha-Yakshini worship was also a way of life among many communities.

Nag Puja: Nag worship was common among common people.

Other goddesses and deities: Kartikey, Varun, Brahma, Kuver, Chandra, Surya, Dhanad, Ganga Ji deities/goddesses were also worshiped with devotion in Kushana Age.

Buddhism: Buddhism was part of life among many communities in Kushan Age. Kushan King Kanishka was Buddhist.

Buddhist Literature: the Buddhist started creating Buddhist literature in Sanskrit. Ashvaghosh wrote biography of Buddha, wrote dramas and poems.

Jainism: Jainism was one of the major religious sect in Kushan period.

Burial System: Burial system was common. Various products, food items, comfort proving items were put with dead person while burying.

Religions in Plains of Uttarakhand in Kushan Age

The inscriptions, ruins and coins of Kushan Age from Uttarakhand (Bijnor, Laldhang (Garhwal), Haridwar, Veerbhadra (Dehradun), Kashipur and Haridwar) show that Buddhism, Jainism, Shaivism, Vaishnavism religions present in plains of Uttarakhand in Kushan Age.
There is less literature available that show the religions in hills of Uttarakhand in Kushan Age. The Vedic way of sacrificing animals were common in plains and hills of Uttarakhand in Kushan period.
Same way, Nag puja was common in hills of Uttarakhand in Kushan age.
The old Sun temples of Uttarakhand suggest that Sun worshipping was also common there in Uttarakhand hills in Kushana age.
Definitely, the hill inhabitants of Uttarakhand of Kushan age had their many local gods and deities.

Copyright@ Bhishma Kukreti 26/05/2013

(The History of Garhwal, Kumaon, Haridwar write up is aimed for general readers)

History of Garhwal – Kumaon-Haridwar (Uttarakhand) to be continued... Part -55
Historical Aspects of Ancient communities of Haridwar -Kumaon-Garhwal (Uttarakhand), Himalayas-52
This chapter is part of religious History of Haridwar in Kushan Age; part of religious History of Mohad, Haridwar in Kushan Age; part of religious History of Biharigarh, Haridwar in Kushan Age; part of History of Sakrauda, Haridwar in Kushan Age; part of religious History of Bhagwanpur, Haridwar in Kushan Age; part of religious History of Roorkee, Haridwar in Kushan Age; part of religious History of Jaberhera, Haridwar in Kushan Age; part of religious History of Manglaur, Haridwar in Kushan Age; part of religious History of Pathri, Haridwar in Kushan Age; part of religious History of Haridwar in Laksar, Kushan Age; part of religious History of Sultanpur, Haridwar in Kushan Age.

Bhishma Kukreti · May 26, 2013, 06:10:39 PM

Ranu Raut Jagar Gatha: a Folktale of Bravery, Envy, Betray al, Conspiracy, Love for other's Woman

Folklore, Folk Legends, Folk Myths, Jagar of Kumaon-Garhwal –Haridwar (Uttarakhand) -36

Chivalry, Gallantry, Graciousness Folklores, Folk Legends, Folk Myths, Ballads of Bravery of Garhwal, Kumaon, Haridwar, Uttarakhand –20

Bhishma Kukreti
The Ranu Raut Jagar states that there was Pritam Shah King. However, Pritam Shah was never a Garhwali King. The time of Ranu Raut might be from 1803-1814.
In Garhwal, people worship Ghosts, Bhoot by several ways and means. One way is to worship Brave family legends or community legends by arranging Mandan. In Mandan the Das play drums and sing the Jagar of particular Brave Soul or legends and Pashwas or people dance according to rhythm and song contents
Ranu Raut is very famous Legendary Song of Rawat Community. As poem, the poem contains all raptures except Abhorrence in full sense. The readers will enjoy the figures of speeches, proverbs, and many old -new phrases
The folk poem (Jagar) is as under -

माऊं, गढ़वाल ,हरिद्वार की लोक गाथाएँ/जागर -36
रणूरौत जागर लोक गाथा वीर-वीरंगनाएं गाथा : भडौ , कटकू, भड़वळि या पांवड़ा, जागर
(सन्दर्भ - डा हरिदत्त भट्ट शैलेश )
सिरीनगर रंद छयो राजा प्रीतामसाही
कुलावली कोट मा रंद रौतु औलाद
हिंवां रौत को छयो भिंवा रौत
भिंवा रौत को छयो रणु रौत
रणु रौत होलू मालू मा को माल
जैको डबराळया माथो छ , खंखराल्य़ा जोंखा
घूंडों पौंछदी भुजा छन जोधा की
मुन्गर्याळी फीलि छन मेरा मरदो
माल मा दूण रांजड़ा ऐन
तौन कांगली सिरीनगर भेज्याली
रूखा रुखा बोल लेख्या तीखा लेख्या स्वाल
बोला बोला मेरा कछडि का ज्वानू
मेरा राज पर कैन त यो धावा बोले
मेरा गढवाल मा कु इनु माल होलू
जु भैर का मालू तै जीतिक लालू
तबरेक उठीक बोलदू छीलू भिम्ल्या
यी तरैं को माल होलू कुलवाली कोट
हिंवां रौत न तलवार मारे
रणु रौत मी तलवार मारलो
रणु रौत होलू तलवार्या जवान
जैका मारख्वल्य़ा छन बेला
जैका चौसिंग्या खाडू होला, खोळया होला कुत्ता
कुलवाली कोट को वो रणुरौत
मेरो भाणजा मालू साधिक लालो
प्रीतम साही मराज तब कांगली लेखद
हे बुबा रणु रौत तू होल्यु बांको भड़
भात खाई तख हात धोई यख
जामो पैरी तख तणि बाँधी यख
कागली पौंचीगे रौत का पास
तब बांचद कांगली रौत
शेर जसा मोछ छ्या रौत का
तैका मणि का मान धड़कन लै गेन
तैकू हात की मुसळी बबल़ाण लै गेन
कंड़ीळ बंश का कांडो जजराँद
निरकुलो पाणि डाली सि हिरांद
तब धाई लगान्द रणु राणी भिमला
मै त जान्दो राणी सैणि माल दूण
मेरा वास्ता पकौ निरपाणि खीर
राणी भिमला तब कुमजुल्या ह्व़े गे
नई नई मया छे ऊंकी जवानी की ,
नयो नयो ब्यो छो
राणी भीमला ड़ाळी सि अळस्येगे
छोड़दी पयणा नेतर रांग सा बुंद
मै जोडिक स्वामी तुम जुद्ध को पैटयां
सुमरदो तब रौत देवी झाली माली
ढेबरा लुक्दा बखरा लुक्दा
मर्द कबि नि रुकदा शेर कबि नि डरदा
लुवा जंगी जामा पैरण लैग्या
सैणा सिरीनगर ऐ गे रणु
जैदेऊ माल्यान गरदनी मालिक
हे रौर आज जैदेऊ त्वेक च बुबा
तू छे मेरा रणु मालू मा को माल
त्वेन मारणान ल्वे चटा माल
राजा क आज्ञा लेक रौत चलीगे
माल को दूण कुई माल बोदा
ये t ऐ चखुनी चूंडला आंगुळी मारला
तब छेत्रो को हंकार चढ़े रौत
मारे तैंन मछुली सी उफाट
छोड़े उडाल तलवार
तैंन मुंडू का चौंरा लगै न
तैंन खूनन घट रिंगेन मरदो
तै माई मरदु का चेलान मरदो
सि केल़ा सि कचेन गिदुडु सि फाडिन
बैरी को नौ रखे ऋणना
Pritam Shah was Shrinagar King. Raut pair used to live in Kulavalikot. Hinva Raut had son named Bhinva Raut. Bhinva Raut had son Ranu. Ranu Raut was the bravest among braves. A few brave men came to Doon ki Mal and wanted capturing the kingdom. The king of Doon ki Mal requested to Pritam Shah for sending brave men. Pritam Shah became worried. Chhilu Jhimlya advised Pritam Shah for taking help of Ranu Raut.
King Pritam Shah sent message to Ranu Raut. Taking blessing of Jhali-Mali goddess and informing his wife, Ranu Raut reached to Shrinagar. From Srinagar, Ranu Raut reached to Doon ki Mal. Ranu Raut killed all brave men those wanted Doon ki Mall kingdom.
Chhilu Jhimlya was maternal uncle of Ranu Raut. His son was Jhankru. Jhankru the son of Jhimlya was bad man. Jhankru reached to Bhimla the wife of Ranu Raut. Jhankru told a lie to Bhimla that Ranu Raut is killed by brave men in Doon ki Mal. Jhankru put an advice for marrying queen Bhimla. Bhimla had to get ready.
Due to Jhali Mali goddess, Ranu Raut knew the conspiracy of Jhankru in dream. Ranu Raut reached his home. Jhankaru saw Ranu and asked Bhimla to help him for hiding. Bhimla hid Jhankaru into a box. Ranu called his wife from outside," I am hungry for nine days. Cook Kheer (milk-rice pudding)." Since, Jhankaru took whole milk, Bhimla cooked rice in buttermilk (chhanchhera). Seeing chhanchhera, Ranu Raut became angry, he took out his sword. By this, Jhankru was afraid and by his shivering the box started sounding. Ranu Raut asked his wife Bhimla, "What is there inside box?" Bhimla replied that there were kittens inside box. Ranu Raut hit the box. Jhankru ran to queen Amravati (mother of Ranu Raut). Queen Amravati hid Jhankaru. Ranu came to his mother and asked who was there. Queen Amravati told a lie. Queen Amravati told to Ranu that his father engaged him with Syunsla but Meghu Kaluni was marrying her. Ranu Raut became angry and vowed to kill Meghu Kaluni. He started journey for Diyalikhal with Jhankru to kill Meghu Kaluni. There was marriage procession of Meghu was ready at Diyalikhal. Ranu Raut killed all guests. Meghu hid into bush. Ranu Raut and Jhankru were taking rest. Meghu threw arrows on Ranu Raut and Jhankru and killed them.
Meghu denied marrying Syunsla. Syunsla burned her with pyre of Ranu Raut.

Copyright (Interpretation) @ Bhishma Kukreti, 25/5/2013
Folklore, Folk Legends, Folk Myths of Kumaon-Garhwal-Haridwar (Uttarakhand) to be continued...37

Chivalry, Gallantry, gracious Folklores, Folk Legends, Folk Myths of Garhwal, Kumaon, Uttarakhand to be continued...22
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
Jagar Gatha: a Folktale of Bravery, Envy, Betray al, Conspiracy, Love for other's Woman from Uttarakhand; Jagar Gatha: a Folktale of Bravery, Envy, Betray al, Conspiracy, Love for other's Woman from Pauri Garhwal, Uttarakhand; Jagar Gatha: a Folktale of Bravery, Envy, Betray al, Conspiracy, Love for other's Woman from Uttarkashi, Garhwal, Uttarakhand; Jagar Gatha: a Folktale of Bravery, Envy, Betray al, Conspiracy, Love for other's Woman from Tehri Garhwal, Uttarakhand; Jagar Gatha: a Folktale of Bravery, Envy, Betray al, Conspiracy, Love for other's Woman from Rudraprayag Garhwal, Uttarakhand; Jagar Gatha: a Folktale of Bravery, Envy, Betray al, Conspiracy, Love for other's Woman from Chamoli Garhwal, Uttarakhand; Jagar Gatha: a Folktale of Bravery, Envy, Betray al, Conspiracy, Love for other's Woman from Dehradun, Uttarakhand; Jagar Gatha: a Folktale of Bravery, Envy, Betray al, Conspiracy, Love for other's Woman from Uttarakhand;

Bhishma Kukreti · May 27, 2013, 07:18:29 AM

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

अब म्यार गाँ शत-प्रतिशत आधुनिक ह्वै गे

चबोड़्या - चखन्यौर्या: भीष्म कुकरेती
(s = आधी अ )
मि अर चंदा काका स्कूलौ सहपाठी अर दगड्या छया। चंदा काका मुंबई माँ आधुनिक जिन्दगी का सुपिन बुणदो छौ अर मि चांदो छौ गाँ मा मास्टरगिरी करे जावो। पण उल्टू ही ह्वाइ। मि मुंबई ऐ ग्यों अर चंदा काका गाँ मा इंटर कॉलेज मा लेक्चरर बौणि गे
जब तलक मोबाइल नि ऐ छया तब तलक हम मुंबई आण -जाण वाळुम चिठ्ठी भेज्दा छया। अधिकतर मि अपण बाळापन की यादुं बात लिखुद छौ अर काका हमर गां कथगा आधुनिक ह्वे ग्यायि कि सुचना दीन्दु छौ।
अब हम मोबाइल से एक हैंका दगड़ खबरों अदला बदली करदां।
जन कि परसि चंदा काका फोन आयि," भीषम ! अब हमर गांवन पचास टका आधुनिकता हासिल कौर आयि।"
मीन खुश ह्वेक पूछ," अरे वाह ! कामयाबी वास्ता वधाई/ पण ह्वाइ क्या च?"
काका - ये साल हमन वसंत पंचमी दिन म्वारुं मुरिंड पर हरयाळि लगाण बंद करि आल
मि - यु त ठीक कार। पण गां माँ वो सामूहिक शौचालय बणण वाळ छौं वांक क्या ह्वाइ?"
काका - मि तैं नि उम्मीद कि हमर गां मा सामूहिक शौचालय बौणल। सरकार त पैसा दीणो तयार च पण अदा पैसा गां वाळ तैं दीण पड़णा छन तो क्वी बि शौचालयौ बान मिळवाग (सहयोग राशि) दीणो तयार नी च।

कुछ दिनों उपरांत चंदा काका क फोन आयि अर बुलण मिस्यायि - भीषम ! अब हमर गांन साढ़े पिचपन प्रतिशत आधुनिकता हासिल करि आल।
मि - अरे बढ़िया! ह्वाइ क्या च ?
चंदा काका - हमन मकरैणि (मकर संक्रान्ति ) मनाण बंद करी तो वां से द्वी प्रतिशत आधुनिकता मा वृद्धि ह्वे अर मक्रैणि जगा वैलेंटाइन डे दे मनाण से गाँ की आधुनिकता मा साढ़े तीन प्रतिशत को इजाफा ह्वे
मि - अरे काका सरा पट्टी क गावों बान कुल्याणो एक कूल आण वाळ छे वांक क्या ह्वाइ?
चंदा काका - ना ना ! इख गावुं मा क्वी बि कुल्याणो कूलौ बान तयार नि होणु च। सब्युं मानण च बल कूल पुरातन संस्कृति की पछ्याणक च अर अब क्वी नि चांदो कि वो परम्परा वादी रावो। अब सब आधुनिक हूण चाणा छन।
कुछ दिनों बाद मीन चंदा काका कुणि फोन कार- काका ! वो गाँ मा सौर ऊर्जा बिजली क क क्या ह्वाइ?
चंदा काका- कै बि आदिम तै सौर ऊर्जा जनित बिजली मा क्वी इंटरेस्ट नी च, रूचि नि च । पण हाँ हमर गाँ पांच प्रतिशत अधिक आधुनिक जि ह्वे ग्यायि।
मि -क्या ह्वाइ?
चंदा काका -ये साल बिटेन हमन शक सम्वत (गुडी पड़िवा ) मनाण छोड़ि आल अर वां से हमर गांवक आधुनिकता मा ढाई प्रतिशत की वृद्धि ह्वाइ। अब हमन क्रिश्चियन न्यू यियर मनाण शुरू कौरि आल। न्यू ईयर मा हम मर्दु ही ना क्या ज़नान्यून बि खूब शराब घटकाइ अर पश्चमी नाच गाण कार। यार मजा ऐ ग्यायि। क्रिश्चियन न्यू ईयर मनाण से हमर गांवक आधुनिकता मा ढाई परसेंट की वृद्धि ह्वे। अब हमर गाँ पिचासी प्रतिशत आधुनिक ह्वे ग्यायि। हौर गां वाळ हमारि आधुनिकता देखिक जळणा रौंदन।
कुछ दिन बाद चंदा काकाक ब्वे खतम ह्वे। कुछ इन छंद आयि कि चंदा काकाक फोन श्याम दें इ लग। मीन पशत्यौ दींद ब्वाल - काका ! तेरी माँ मेखुण त दुसर ब्वे छे। ददी मि तै बि उथगा हि माणदि छे जथगा त्वै तैं!
चंदा काका - हाँ ! ब्वै मरणो दुख त छै च पण यांसे जादा क्या भौत इ खुसी बात या च कि अब हमर गाँ शत प्रतिशत आधुनिक ह्वै ग्यायि।
मि - अरे ददी मोरण से आधुनिकता को क्या संबंध ?
चंदा काकान उत्साहित ह्वेक जबाब दे - अरे भीषम ! सरा गां मा मेरि ब्वै छे ज्वा गढवाळि माँ बचऴयान्दी छे। अर ब्वै डौरन मि तैं अर तेरि काकि तैं जबरन गढ़वळि मा बचऴयाण पोड़द छौ। अब ब्वे नी च त क्वी बि अब गाँव मा गढ़वळि मा बुलण वाळ नी च । बस ! अपण भाषा खतम हूण से से अब हमर गां हंड्रेड परसेंट मोडर्न ह्वै ग्यायि। सरा गां खुस च। अर पता च यीं ख़ुशी मा ब्वेक तेहरवीं मा तेरा किस्मौ शराब पिए जाली।

Copyright @ Bhishma Kukreti 27/05/2013
(लेख सर्वथा काल्पनिक है )

Bhishma Kukreti · May 27, 2013, 01:29:19 PM

Downfall of Kuninda Republics/Regime

History of Garhwal, Kumaon, Haridwar (Uttarakhand) - Part 55

Historical Aspects of Pre-Classical Period of Haridwar -Kumaon-Garhwal (Uttarakhand), Himalayas-52
Historical Religious, political, administrative, social and cultural aspects of Kuninda Decline -1

(History write ups are dedicated to great Historians Hari Krishna Raturi, Rahul Satyankritan, Badri Datt Pandey and Dr Shiv Prasad Dabral, Satish Chandra Kala, K.P. Nautiyal, B.M. Khanduri, Jeewan Singh Kharakwal)

By: Bhishma Kukreti

Kushan Downfall

The downfall of Kushan regime brought freedom among various republics and kingdoms. The death date of last Kushan King Vashudeva is supposed to be either 176AD or 250AD. There was Kushan rule after the death of Kushan king Vashudeva by his Straps as Aidhuraya Adhuja (Sadhuja) for a couple of decades. The coins of Hardoi suggest that a Kushan representing or Kushan king Salonveer had been there.
However, it is sure that Kushan regime did not survive beyond 250AD.

Kuninda's /Kulinda's Aggression in Downfall of Kushan

The latest researches by Kanti Prasad Nautiyal, B.M. Khanduri support the findings of various historians as Vakataka (edited Ramesh Majumdar, 2011), Satish Chandra Kala and suggestion by Dr. S.P. Dabral advocate that Kunindas /Kulindas of Garhwal, Haridwar, Bijnor, Saharanpur and Kumaon (ancient Uttarakhand); Kuninda/Kulinda of Himachal Pradesh and Haryana along with Yaudheya Gana republicans or chieftains pushed back Kushanas and were one of the major factors for downfall of Kushana.

Rise of Yaudheya Gana
Yaudheya Gana was an ancient Mahabharata, Pauranic soldiering community. At the decline period of Kushana, Yaudheya Gana rose again. Yaudheya Gana pushed down the Kushana rulers. The post Kushana coins of Yaudheya Gana are found in Dehradun, Saharanpur, Delhi, Rohtak, Ludhiana and Kangra districts. Same way, post Kushana coins are found abundantly in many places of Uttarakhand and other places other than Uttarakhand.

Collation or Cooperation between Kunindas/Kulindas and Yaudheya Gana

The similarities among coins of Yaudheya Gana and Kuninda Gana on coins just after or at the time of Kushana suggest that both the republicans copied the Kushan way of coinage.
In later stage of coins have similarities and exclusivities between coins of Kunindas and Yaudheya Gana that advocates for cooperation and collation among Kunindas and Yaudheya Gana chieftain teams (Richard, D. Mann, 2011, Rise of Mah? Sena, page 113 and Dr. Dabral).

The cooperation and collation between Kunindas/Kulinda was major factors for pushing Kushan away from ancient Uttarakhand (Garhwal, Kumaon, Haridwar, Bijnor, Saharanpur (Behat); Himachal Pradesh and part of Punjab and Haryana.
Both Kunindas/Kulindas and Yaudheya Gana republicans exchanged the coins in each other territories. There was economical, political, social and military cooperation and collation between Kunindas and Yaudheya.

Kuninda Kings from Uttarakhand of post Kushan Age

The coins of Sumari village (Shrinagar, Garhwal), Bhaidgaon (Langur, near Dadamandi, Garhwal), Bhattisera, Atthoor, Devalgarh, Porola, Nainital, Almora, Kashipur, Dehradun, and other places of ancient Uttarakhand (Garhwal, Kumaon, Haridwar, Bijnor and Saharanpur) suggest the following Kuninda/Kulinda Kings post Kushan period.

Chhatreshwar Kuninda King

The coins of r Kuninda King Chhatreshwar suggest that Chhatreshwar was a Kuninda king and he was one of the kings for freeing his country from Kushanas.
It is guessed that the capital of Kuninda King Chhatreshwar of post Kushan period was at Chhatrawati.
The family deity of Kuninda King Chhatreshwar was Shiva
The time period of Kuninda King Chhatreshwar was immediately after downfall of Kushan kingdom from this region. The coins of Chhatreshwar have resemblances with Kushan coins in many aspects.

Anonymous Kuninda King and relationship of Kala caste?

Dr Satish Chandra Kala found coins of Kuninda era from Sumari (Village of Kala caste) near Srinagar, Garhwal. Dr Shiv Prasad Dabral found Kulinda coins from Bhaidgaon (Langur, Pauri Garhwal) . It is not coincident that both the villages are dominated by Kala a Brahmin caste community. Is there any relationship of Kala caste with Kuninda kingdom? Were Kalas Kulpurohits of Kuninda Kings?
Many coins of Bhaidgaon do not have any king name on the coins. Till at historians could not guess the name of this Kuninda King.

Kuninda King Bhanu (post Kushan period)

The historians found the copper coins of Kuninda King Bhanu of post Kushan period from Bhaidgaon Langur, Pauri Garhwal), Behat (Saharanpur) and Dehradun. That suggests that the region of Kuninda King Bhanu was east of Yamuna and definitely south plains of ancient Uttarakhand including Bijnor and Saharanpur. Whether the capital was Srughana or Behat, it is not decided.
The coins have similarities with Kushan and Yaudheya coins. It is obvious that period of Kuninda King Bhanu was twenty years after the death of last Kushan king Vashudeva.

Kuninda King Ravana

Dr. Satish Chandra Kala found fifteen Kuninda King Ravan coins from Bhaidgaon (Langur, Pauri Garhwal). The Kuninda King Ravana coins were not found from other places. That advocates that the kingdom of Kuninda King Ravana was limited. Bhaidgaon is near Dadamandi, Dogadda and near to Kotdwara Bawar/Kanvashrama. That indicates that the Kuninda King Ravana kingdom would be in today's Bawar, Dabralsyun, and Ajmer region of South Garhwal or may be up to Bijnor.

Prominent Places of Kuninda of post Kushan period

The coins of Kuninda of post Kushan period propose that Purola (Uttarkashi), Athoor (Tehri), Sumari (Upper Pauri Garhwal), Bhaidgaon (South Pauri Garhwal); Kalsi, Jagatgram, Lakhamandal (dehradun); , Gopeshwar (Chamoli) , Mayapur (Haridwar), Behat (Saharanpur) and Govishan (Kashipur etc of Kumaon) were prominent places for Kunindas of post Kushan period.

Economic Condition in Kuninda Kingdoms of post Kushan period

Places in Plains of Uttarakhand (Bawar or Bhabhar) of Uttarakhand were major centers of exchange of goods and Mandi.
Brick houses were common in plains. Metallic produces were also manufactured or traded in Uttarakhand of Kuninda period of post Kushan age. Idols were traded in that period. Ointments as eye ointment were also traded from Uttarakhand. Weighing devices have progressed in this period.

Religions in Kuninda Kingdom of post Kushan Period

At least in the plains of Uttarakhand, the religions of Kushan period persisted. There are no historical proofs about religions of hill areas.

Kuninda Downfalls

Dr Dabral provides various reasons for Kuninda downfalls. Dr Dabral provides the following dates for Kuninda Kings of post Kushan period.
Vashudeva and Post Vashudeva Kushan kings – (206-250AD)
Chhatreshwar, Bhanu, Ravan the Kuninda Kings – (243-290AD)
Ashwameghkarta, Shivbhavani, Pon, Shilvarman ( 290350AD)

Copyright@ Bhishma Kukreti 27/05/2013

(The History of Garhwal, Kumaon, Haridwar write up is aimed for general readers)

History of Garhwal – Kumaon-Haridwar (Uttarakhand) to be continued... Part -56
Historical Aspects of Pre-Classical Period of Haridwar -Kumaon-Garhwal (Uttarakhand), Himalayas-53
This chapter contains historical aspects of downfalls of Kuninda Kingdom; historical aspects of downfalls of Kuninda Kingdom from Chamoli Garhwal; historical aspects of downfalls of Kuninda Kingdom from Garhwal; historical aspects of downfalls of Kuninda Kingdom from Uttarkashi Garhwal; historical aspects of downfalls of Kuninda Kingdom from Rudraprayag, Garhwal; historical aspects of downfalls of Kuninda Kingdom from Bhaidgaon, Pauri Garhwal; historical aspects of downfalls of Kuninda Kingdom from Dehradun, Garhwal; historical aspects of downfalls of Kuninda Kingdom from Mayapur (Haridwar ); historical aspects of downfalls of Kuninda Kingdom from Kashipur/Bawar Kumaon; historical aspects of downfalls of Kuninda Kingdom from Kumaon; historical aspects of downfalls of Kuninda Kingdom from Nainital, Kumaon; historical aspects of downfalls of Kuninda Kingdom from Almora, Kumaon; historical aspects of downfalls of Kuninda Kingdom from Behat Saharanpur; historical aspects of downfalls of Kuninda Kingdom from Bijnor

Bhishma Kukreti · May 27, 2013, 05:38:16 PM

Teelu Rauteli: A Courageous Woman Warrior of Garhwali Folk literature

Folklore, Folk Legends, Folk Myths, Jagar of Kumaon-Garhwal –Haridwar (Uttarakhand) -37

Chivalry, Gallantry, Graciousness Folklores, Folk Legends, Folk Myths, Ballads of Bravery of Garhwal, Kumaon, Haridwar, Uttarakhand –21

Bhishma Kukreti

The folk song related to great woman warrior Teelu Rauteli of Garhwal if very famous. There is confusion among cultural historians about the period of Teelu Rauteli. A few cultural historians suggest her time around 1380AD. A few cultural historians advocate her time around eighteenth century.

कुमाऊं, गढ़वाल ,हरिद्वार की लोक गाथाएँ/जागर -37

तीलू रौतेली रण भूत जागर लोक गाथा वीर-वीरंगनाएं गाथा : भडौ , कटकू, भड़वळि या पांवड़ा, जागर
डा शिवानन्द नौटियाल के अनुसार , " वीरांगना तीलू रौतेली गढवाल कि झांसी कि राणी कहलायी जाती है . तीलू कि याद में रण भूत नचाया जाता है . जब तीलू रौतेली नचाई जाती है तो अन्य बीरों के रण भूत /पश्वा जैसे शिब्बू पोखरियाल, घिमंडू हुडक्या, बेलु -पत्तू सखियाँ , नेगी सरदार आदि के पश्वाओं को भी नचाया जाता है . सबके सब पश्वा मंडांण में युद्ध नृत्य के साथ नाचते हैं"

ओ कांडा का कौथिग उर्यो
ओ तिलु कौथिग बोला
धका धै धै तिलु रौतेली धका धै धै
द्वी बीर मेरा रणशूर ह्वेन
भगतु पत्ता को बदला लेक कौतिक खेलला
धका धै धै तिलु रौतेली धका धै धै
अहो रणशूर बाजा बजी गेन रौतेली धका धै धै
बोइयों का दूध तुम रणखेतु बतावा धका धै धै
तीलु रौतेली ब्वादा रणसाज सजावा धका धै धै
इजा मैणा यूं बीरूं टीका लगावा , साज सजावा ,धका धै धै
मै तीलु बोदू जौंका भाई होला , जोंकी बैणि होली
ओ रणखेत जाला धका धै धै
बल्लू प्रहरी टु मुलक जाइक धाई लगै दे धका धै धै
बीरों के भृकुटी तण गे धका धै धै
तीलु रौतेली धका धै धै
ओ अब बूड़ी सलाण नाचण लागे धका धै धै
अब नई जवानी आइगे धका धै धै
बेलू देबकी द्वी सखी संग चली गे धका धै धै
ओ खैरा गढ़ मा जुद्ध लगी गे धका धै धै
खड़कु रौत तखी मोरी गे धका धै धै
तीलु रौतेली धका धै धै
ओ काण्ड को कौतिक उर्यो गे धका धै धै
तीलु रौतेली तुम पुराणा हथ्यार पुजावा धका धै धै
अपणि ढाल कटार तलवार सजावा धका धै धै
घिमंडू की हुडकी बाजण लगे धका धै धै
ओ रणशूर साज सजीक ऐगे तीलु रौतेली धका धै धै
दीवा को अष्टांग करी याल धका धै धै
रण जीति घर आइक गाडुल़ो छतर रे धका धै धै
धका धे धे तीलु रौतेली धका धै धै
पौंची गे तीलु रौतेली टकोली भौन धका धै धै
यख बिद्वा कैंत्युरो मारियाले धका धै धै
तब तीलु पौंची गे सल्ड मादेव धका धै धै
ओ सिंगनी शार्दूला धका धै धै
धका धे धे तीलु रौतेली धका धै धै
येख वख मारी कैकी बौडी गे चौखाटिया देघाट धका धे धे
बिजय मीले पण तीलु घिरेगे धका धै धै
बेल्लू देबकी रणखेतुं मा इखी काम ऐन
इथगा मा शिब्बू पोखरियाल मदद लेक आइगे धका धै धै
अब शार्दूला लड़द पौंची कालिंकाखाळ
सराइंखेत आइगे घमासान जुद्ध ह्व़े धका धै धै
शार्दूला की मार से कैंत्युरा रण छोडि भाजी गेन धका धै धै
रण भूत पितरां कल तर्पण दिंऊला धका धै धै
यख शिब्बू पोखरियाल तर्पण देण लग्ये धका धै धै
सराईखेत नाम तभी से पड़े धका धै धै
यख कौतिक तलवारियों को होलो धका धै धै
ये तें खेलला मरदाना मस्ताना रणवांकुर जवान धका धै धै
सरदार चला तुम रणखेत चला तुम धका धै धै
धका धै धै तीलु रौतेली धका धै धै
ओ रणसिंग्या रणभेरी नगाड़ा बजीगे धका धै धै
ओ शिब्बू ब्वाडा तर्पण करण खैरागढ़ धका धै धै
अब शार्दूला पौंची गे खैरागढ़ धका धै धै
यख जीतू कैंत्युरा मारी , राजुला जै रौतेली अगने बढी गे धका धै धै
रण जीति सिंगनी दुबाटा मा नाण लगे धका धै धै
राजुलात रणचंडी छयी अपणो काम करी नाम धरे गे धका धै धै
कौतिका जाइक खेलणो छयो खेली याला
याद तौंकी जुग जुग रहली धका धै धै
तू साक्षी रैली खाटली के देवी धका धै धै
तू साक्षी रैली स्ल्ड का मादेव धका धै धै
Xxx xxx
ओ तू साक्षी रैली पंच पाल देव
कालिका की देवी लंगडिया भैरों
ताडासर देव , अमर तीलु, सिंगनी शार्दूला धका धै धै
जब तक भूमि , सूरज आसमान
तीलु रौतेली की तब तक याद रैली
धका धे धे तीलु रौतेली धका धै धै तीलु रौतेली धका धै धै

Tilu Rauteli was daughter of Thokdar Bhup Singh Goral of Chaundkot. Tilu Rautela had two twin brothers Bhagtu and Patwa. Her father engaged Teelu Rauteli at early age. However, the enemies killed her would be husband before marriage.
At that time, the Katyuri king Dham Shahi attacked on Khairagarh king Manshahi. Manshahi fought bravely but had to escape from the battle. Manshahi took assylam in Chaundkot Garhi. Bhup singh and his two sons fought with the army of Dhamshahi. The attackers killed Bhup Singh and his sons in the battle.
There was Kanda fair after winter. Teelu Rauteli showed to her mother for her interest for visiting fair. When tilu Rauteli was ready to start her mother remembered her husband and her two sons. She said to daughter Teelu," had there been my sons alive they would have taken revenge with Dham Shahi. They would have offered blood for Tarpan of deceased sons and my husband"
Teelu rauteli took the vow to take revenge of death of her brave father and two twin valiant brothers.
Teelu Rauteli informed the area people that they would not celebrate fair but would destroy Katyuri. All fighters of the area became ready.
Teelu put on the warrior dress with sword. She rode on her black horse. Her bold female friends Bellu and Rakki also went with her. The family Hudkya (A type of drum player) Ghemdu was with her with sword. She went to family and village temples for blessing.
The Army of Teelu Rauteli started their campaign from Khairagarh. Teelu Rauteli and her army freed Khairagarh from Katyuri army.
At later stage, she freed Bhaun (Idiyakot), Salt Mahadev, Bhilan, Bhaun, Jadalyun, Chaukhatiya, Saraikeht and Kalikakhal from enemies.
Tilu took rest for days at Bironkhal.
Teelu Rauteli was on her camping in Kandagarh region. The army was taking rest. Teelu was taking bath into Nayar River. An enemy soldier Rajwar killed her by deceptive method. Teelu rautlei was twenty two years old when she became martyr. Teelu Rauteli fought with enemy army for seven years.

Copyright (Interpretation) @ Bhishma Kukreti, 27/5/2013
Folklore, Folk Legends, Folk Myths of Kumaon-Garhwal-Haridwar (Uttarakhand) to be continued...38

Chivalry, Gallantry, gracious Folklores, Folk Legends, Folk Myths of Garhwal, Kumaon, Uttarakhand to be continued...22
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
Notes on Teelu Rauteli: Brave Woman Warrior of Garhwali Folk literature; Teelu Rauteli: valiant Woman Warrior of Garhwali Folk literature from Pauri Garhwal; Teelu Rauteli: daring Woman Warrior of Garhwali Folk literature from Tehri Garhwal; Teelu Rauteli: Brave Woman Warrior of Garhwali Folk literature from Rudraprayag; Teelu Rauteli: Brave Woman soldier of Garhwali Folk literature from Chamoli Garhwal; Teelu Rauteli: heroic Woman Warrior of Garhwali Folk literature from Uttarkashi; Teelu Rauteli: courageous Woman fighter of Garhwali Folk literature from Chaundkot; Teelu Rauteli: daring Woman Warrior of Garhwali Folk literature from Badalpur; Teelu Rauteli: fearless Woman combatant of Garhwali Folk literature from Syunsi Baijaron; Teelu Rauteli: Brave Woman Warrior of Garhwali Folk literature from Paino; Teelu Rauteli: dauntless Woman Warrior of Garhwali Folk literature from Khatli; Teelu Rauteli: Gallant female Warrior of Garhwali Folk literature from Savli

Bhishma Kukreti · May 28, 2013, 07:10:46 AM

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

बीसीसीआइ एक प्रेरणादायी शिक्षा संस्थान

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

अजकाल मीडिया बोर्ड ऑफ क्रिकेट कंट्रोल ऑफ इंडिया ( बीसीसीआई) पैथर इन पड्यूँ च जन बुल्याँ भूखमरी टैम पर कुत्ता कै पुरण खलुड़ो खाल खिंचणु ह्वावु। अर बीसीसीआई अध्यक्ष एन श्रीनिवासन की कुरशी पैथर बि लथा लेक पड्याँ छन।
पण म्यार मनण च बल बीसीसीआई भारतीयों बान एक प्रेरणादायक एज्युकेसन सेंटर च। सब्युं तैं बीसीसीआई से कुछ ना कुछ सिखण चयेंद।
एकाधिकार वाद - बीसीसीआई एकाधिकारवाद , एकछत्रवाद, अधिनायकवाद को असली धड्यो च। प्रतियोग्युं याने कंपीटीटरूं भातियाबंद कराण, प्रतियोगी की दुकान बंद कराण सिखण ह्वावो तो बीसीसीआई का वो कुकर्म याद कारो जब बीसीसीआईन जी टीवी प्रायोजित इन्डियन क्रिकेट लीग बंद करायी। कै हिसाब से बीसीसीआईन कं वर्तमान क्रिकेटरों जू आईसीएल माँ गेन ऊं पर बैन लगाइ अर क्रिकेट लीजेंड कपिल देव अर मदन लाल सरीखा पुरण खिलाड्यु तैं बीसीसीआई समणि नाक रगड्णो मजबूर कार।
क्रिकेट ना शतरंज की चाल सिखाण वाळ संस्था - राजनैतिक शतरंजी चाल, पैत्राबाजी , चालबाजी , शत्रुसंघार को व्यवहारिक ज्ञान सिखण ह्वावो तो बीसीसीआई का कर्मो से ही सिखण चयेंद। चालबाजी सिखाण मा बीसीसीआई एक कामयाब शिक्षा संस्थान च।
खांद दें एक - अबि द्याख नी च तुमन! जब बीसीसीआई अध्यक्ष एन श्रीनिवासन को जंवै अर चेन्नई किंग को मालिक गुरुनाथ मयप्पन बेटिंग, जुवा, स्पॉट फिक्सिंग मा पुलिस कस्टडी मा बंद ह्वे तो सत्य का महान पुजारी अरुण जेटली कन चुप हुयां छन अर उना केन्द्रीय मंत्री पवन बंसल को भांणजा तैं जेल ह्वै तो यही अरुण जेटली प्रधन मंत्री से इस्तीफा मांगणा छयो अर राज्य सभा की कार्यवाही नी चलण दीणों छौ। अर आईपीऐल को अध्यक्ष राजीव शुक्ल पर तो मनमोहनी मौन ब्रत को रोग लग गे। सबि अंगुळी खांद दै एक ह्वे जान्दन को व्यवहारिक प्रशिक्षण लीण ह्वावो तो बीसीसीआई की बड़ी बड़ी तोप जन कि शरद पंवार , नरेंद्र मोदी , अनुराग ठाकुर, ज्योतिराय सिंधिया , सी पी ठाकुर, फारुख अब्दुला की चुप्पी से सिखण चयेंद।
क्रिकेट तैं अपणी जागीर - कै बि संस्था तैं कन अपण जागीर समझण चयांद को शिक्षण -प्रशिक्षण का वास्ता बीसीसीआई का अधिकार्युं कु-कारनामों से बढिया उदाहरण तुम तैं कखि नि मीलल।
खुलेआम झूट बुलण अर बुलाणो एकमेव संस्थान - इथगा सालों से गुरुनाथ मयप्पन ही चेन्नई सुपर किंग को मालिक की हैसियत से काम करणु छौ पण जनि गुरुनाथ मयप्पन क्रिकेट बेटिंग सट्टा मा पकड्याइ बीसीसीआई को अद्यक्ष एन श्रीनिवासन बेशर्मी,बेहहयाई से झूट बोल्दो कि गुरुनाथ मयप्प्न त चेन्नई सुपर किंग को चपड़ासि बि नि छौ। बेशरम , बेहहयाई, बिलंच, बदजात, बोल्डली,बेपरवाही , बेभाव, बेतमीजी , बेधडक से झूट बुलण सिखण ह्वावो तो बीसीसीआई का वर्तमान अध्यक्ष एन श्रीनिवासन से सीखो।
चाटुकारिता आर चमचागिरी - चाटुकारिता आर चमचागिरी सिखण ह्वावो तो ब्याळौ खिलाड़ी अर आजौ कमेन्टटेटर रवि शास्त्री से सीखो कि चाहे ललित मोदी राजा ह्वावो या श्रीनिवासन चीफ ह्वावो चमचागिरी से कुर्सी हथियावो।
गुलाम बल्द - क्रिकेटरों अर खिलाड़ियों तैं कन कुठर्युं बल्द, नकेल लग्युं बल्द जन गुलाम बणाये जांद यु सिखण ह्वावो तो बीसीसीआई का इतिहास टटोळो.
जरा इन्फोर्समेंट अर फोरें मनी रेगुलेटरी विभाग का ढकयिं , लुकाइं फाइलों मा आईपीएल का फ़्रैञ्चाइजूं क इन्वेस्टमेंट का ब्यौरा त द्याखो त सै फिर तुम बी सीखि जैल्या कि कन हिसाब किताब मा आळी -जाळी करे जयांदी।
उन त बीसीसीआईम हौर बि सिखणो बहुत कुछ च पण आजौ कुण इथगा ही ....

Copyright @ Bhishma Kukreti 28/05/2013
(लेख सर्वथा काल्पनिक है )