Articles By Bhisma Kukreti - श्री भीष्म कुकरेती जी के लेख

[Bhishma Kukreti]

      Goridhana: A Sad Poetic Folk Story about Brother-Sister Love   

Folklore, Folk Legends, Folk Myths of Kumaon-Garhwal, Haridwar, Uttarkahnd-56

Folklore, Folktales, Folk Ballads, Folk Stories of Human Behavior, Human Emotions, Human Relationship, Human Psychology, Human Sensitivity, Human values, Human Sacrifices, interpersonal bond from Haridwar,   Garhwal, Kumaon (Uttarakhand) – 3 

(The write up is dedicated to Prayag Joshi for his works on Kumaon-Garhwal Folk Literature)

                                        By: Bhishma Kukreti

             To have son is not the desire from parents in Central Himalayan society but the sisters too desire to have her brother. The custom of brothers taking gifts for their sisters in specific months in Garhwal and Kumaon also inspire married women to have brothers. There a brother sister folk love stories in each region of Kumaon and Garhwal. Gordhana folktale of Kumaon is one of the well sung folktales about sister –brother love. 
  The folk song is quite old related to ancient Nag Vasnhi community of Kumaon.
         In this story form folk song, initially there is prayer of various folk deities and goddesses. There are lines for illustrating seasons and nature images of Kumaon in this tale form folk poem. The story starts at later stage.

              कुमाऊं, गढ़वाल ,हरिद्वार  की लोक गाथाएँ  -56       

               गढ़वाल , कुमाऊं ,  हरिद्वार, की मानवीय संवेदना आधारित  लोक गाथाएँ -3   

                     गोरीधना  लोक  गाथा
(: सन्दर्भ प्रयाग जोशी , कुमाऊँनी लोक गाथाएँ )

को रे बार मेंना मथि को रितु?
को रे मेंना जेठो होलो रितु ?
मैंना में को जेठो मेंना रितु,
राज में रंगीलो बैशाख रितु।
xxx     xxx
भितर पलंग गोरीधना रोलि रितु।
बास बास कफू चाड़ा म्यर मैत बास रितु।
बाबु सुणला भाया भेंट लाला रितु।
द्युराणि जेठानी का भै भेँट ऊँनन  रितु।
मै भयुं निराश बैना रितु।
न कोखी बालो न पीठि भायलो रितु।
को ऊंछ भेटुली  रितु।
आंसू पड़ी जून बाबुक घर रितु।
लाड़ली चेलिया भालाघर छेदन रितु।
मै बेचीं खायूं ये चौ गंगा पार रितु।

  The folk song starts by worshipping various folk village deities.
        Then there is a season description in this traditional poem.
       At the arrival of spring, lord Shiva asks," Where does Raimasi flower bloom?" There is blossom in flowers in spring season. There are bees roaming around flower bunches. Nyoli and Kafu (Cuckoo) sing in valleys and hills. Ghughtee sing in our courtyard.
    At this time, Goridhana becomes sad. She speaks to Kafu," O Kafu! Visit my mother's village. Tell my father to send gifts of Bhentula month for me. "
                   Goridhana thinks that the bothers of her Jethani and Devrani (wives of husband's brothers) had come here and brought gifts for their sisters. Nobody is there to bring gifts of Bhentuli month for Goridhana .Her elder brother is in army. Her younger brother is very young.
               One day, Basaldev the twelve year old younger brother of Gordhana went to grazing land at Yamuna bank for grazing animals.  His mates made fun of him as he did not have sister and did not allow him his cows mixing with their cows.
           Weeping, Basaldev reached to his mother and asked about his sister. His mother informed him that his elder sister Goridhana is married to Kalinag very far away from here.
  Basaldev told his mother that in coming Chait month he would go to his sister with lot of gifts.
     In Chait month, Basaldev took gifts in a basket, hung the basket on his back and started his journey to meet his sister. 
    After crossing various hills and rivers, Basaldev reached at the border of in law village of his sister. He sat on a platform under large Fig tree (pipal).
                    The sister in law of Goridhana informed that her brother is there under fig tree. Goridhana ran to see her brother. She hugged her brother.
  When Goridhana was hugging her brother the Kalinag snake came there. Kalinag suspected that his wife has relationship with other man. Kalinag cobra bites Basaldev. Poison started effecting   Basaldev. Basaldev crushed Kalinag. Both died there.
  Goridhana took both dead bodies in her each hand and died there only.


Copyright (Interpretation) @ Bhishma Kukreti, 13/06/2013
Folklore, Folk Legends, Folk Myths of Kumaon-Garhwal-Haridwar (Uttarakhand) to be continued...57 
Folklore, Folktales, Folk Ballads, Folk Stories of Human Behavior, Human Relationship, Human Psychology, Human Sensitivity, , Human values, Human Sacrifices,  interpersonal bond  from Haridwar,   Garhwal, Kumaon (Uttarakhand) –4 
   
                                  Curtsey and references

Dr. Krishna Nand Joshi, Kumaon ka Lok Sahitya (Folklore texts of Kumaon)
Dr Trilochan Pandey, Kumaoni Bhasha aur Uska Sahity(Folklore literature of Kumaon )
Dr Shiva Nand Nautiyal, Garhwal ke Lok Nrityageet  (Folk Songs and Folk 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, Garhwal ki Lok Kathayen, Alaknanda Prakashan
Bhishma Kukreti, Notes on History, Folk Literature of Haridwar
Xxx    xxx


Notes on Folklore, Folktales, Folk Ballads, Folk Stories of Human Behavior, Human Emotions, Human Relationship, Human Psychology, Human Sensitivity, Human values, Human Sacrifices, interpersonal bond from Haridwar (Uttarakhand); Folklore, Folktales, Folk Ballads, Folk Stories of Human Behavior, Human Emotions, Human Relationship, Human Psychology, Human Sensitivity, Human values, Human Sacrifices, interpersonal bond from Pauri Garhwal (Uttarakhand); Folklore, Folktales, Folk Ballads, Folk Stories of Human Behavior, Human Emotions, Human Relationship, Human Psychology, Human Sensitivity, Human values, Human Sacrifices, interpersonal bond from Chamoli Garhwal (Uttarakhand); Folklore, Folktales, Folk Ballads, Folk Stories of Human Behavior, Human Emotions, Human Relationship, Human Psychology, Human Sensitivity, Human values, Human Sacrifices, interpersonal bond from Rudraprayag Garhwal (Uttarakhand); Folklore, Folktales, Folk Ballads, Folk Stories of Human Behavior, Human Emotions, Human Relationship, Human Psychology, Human Sensitivity, Human values, Human Sacrifices, interpersonal bond from Tehri Garhwal (Uttarakhand); Folklore, Folktales, Folk Ballads, Folk Stories of Human Behavior, Human Emotions, Human Relationship, Human Psychology, Human Sensitivity, Human values, Human Sacrifices, interpersonal bond from Uttarkashi Garhwal (Uttarakhand); Folklore, Folktales, Folk Ballads, Folk Stories of Human Behavior, Human Emotions, Human Relationship, Human Psychology, Human Sensitivity, Human values, Human Sacrifices, interpersonal bond from Dehradun Garhwal (Uttarakhand); Folklore, Folktales, Folk Ballads, Folk Stories of Human Behavior, Human Emotions, Human Relationship, Human Psychology, Human Sensitivity, Human values, Human Sacrifices, interpersonal bond from Pithoragarh Kumaon  (Uttarakhand); Folklore, Folktales, Folk Ballads, Folk Stories of Human Behavior, Human Emotions, Human Relationship, Human Psychology, Human Sensitivity, Human values, Human Sacrifices, interpersonal bond from Almora Kumaon  (Uttarakhand); Folklore, Folktales, Folk Ballads, Folk Stories of Human Behavior, Human Emotions, Human Relationship, Human Psychology, Human Sensitivity, Human values, Human Sacrifices, interpersonal bond from Nainital Kumaon  (Uttarakhand); Folklore, Folktales, Folk Ballads, Folk Stories of Human Behavior, Human Emotions, Human Relationship, Human Psychology, Human Sensitivity, Human values, Human Sacrifices, interpersonal bond from Udham Singh Nagar, Kumaon  (Uttarakhand); Folklore, Folktales, Folk Ballads, Folk Stories of Human Behavior, Human Emotions, Human Relationship, Human Psychology, Human Sensitivity, Human values, Human Sacrifices, interpersonal bond from Champawat Kumaon  (Uttarakhand); Folklore, Folktales, Folk Ballads, Folk Stories of Human Behavior, Human Emotions, Human Relationship, Human Psychology, Human Sensitivity, Human values, Human Sacrifices, interpersonal bond from Bageshwar Kumaon  (Uttarakhand) to be continued...

[Bhishma Kukreti]

 Chhitarpal (Kshetrapal) Jagar: Folk Ritual Song for Deity of Protecting the Region 


Folk Literature of Ravain/Rawaeen, Yamuna-Tons Valley Region, Garhwal -18

Jagar Gatha (Prose Folk Ritual Sayings) from Ravain/Rawaeen, Yamuna -Tons Valley, Garhwal Region-11

            Song collection by late Dr. Jagdish Prasad 'Jaggu' Naudiyal 

                 Translation, Interpretation by: Bhishma Kukreti


  Chhitarpal means the deity of protecting a region. There is Jagar or calling for Chhitarpal deity in Ravain/Rawaeen.


           रवांइ गढ़वाल क्षेत्र का प्रचलित   लोक गीत- 18
रवांइ क्षेत्र से जागर या धार्मिक अनुष्ठान के लोक गीत/कथायें    -11 
 
   
(मूल -डा जगदीश 'जग्गू' नौडियाल)
( इंटरनेट प्रस्तुति  एवं अतिरिक्त व्याखा - भीष्म कुकरेती ) 

                   
             छितरपाल  जागर

देव छितरपाल धौड़ि -धौड़ि बिघ्न टाल।
माता महाकाली का जाया चंड देव छितरपाल।
प्रचंड देव छितरपाल काल देव छितरपाल।
माता महाकाली का जाया देव छितरपाल।
बूढ़ा महारुद्र का जाया  देव छितरपाल।
देव छितरपाल धौड़ि -धौड़ि बिघ्न टाल।
बूढ़ा महारुद्र का जाया  देव छितरपाल।
Hey! Chhitarpal! Please, remove our difficulties within moment; you are our region's Deity.
Hey! Chhitarpal! You are son of mother Mahakali; you are our region's Deity.
Hey! Chhitarpal! You are Prachnd Dev or Daring Deity.
Hey! Chhitarpal! You are son of Budha Rudra and our region's Deity.
Hey! Chhitarpal! Please, remove our difficulties within moment; you are our region's Deity.


Copyright for interpretation @ Bhishma Kukreti 13/6/2013

     References:
Dr Jagdish Prasad Naudiyal, Uttarakhand ki Sanskritik Dharohar  (Ravain Kshetra ke lok sahitya kaa Sanskritik Adhyayan
Folk Literature of Ravain/Rawaeen, Yamuna -Tons Valley Region, Garhwal to be continued...19
Jagar Gatha (Prose Folk Ritual Tales) from Ravain, Yamuna-Tons Valley, Garhwal Region to be continued...12


Notes on Chhitarpal (Kshetrapal) Jagar: Folk Ritual Song from Ravain/Rawaeen for Deity of Protecting the Region; Chhitarpal (Kshetrapal) Jagar: Folk Ritual Song from Ravain/Rawaeen Garhwal for Deity of Protecting the Region; Chhitarpal (Kshetrapal) Jagar: Folk Ritual Song from Yamunotri, Ravain/Rawaeen for Deity of Protecting the Region; Chhitarpal (Kshetrapal) Jagar: Folk Ritual Song from Tons Valley Ravain/Rawaeen Garhwal for Deity of Protecting the Region; Chhitarpal (Kshetrapal) Jagar: Folk Ritual Song from Yamuna valley Ravain/Rawaeen Garhwal for Deity of Protecting the Region; Chhitarpal (Kshetrapal) Jagar: Folk Ritual Song from Barkot, Ravain/Rawaeen Garhwal for Deity of Protecting the Region; Chhitarpal (Kshetrapal) Jagar: Folk Ritual Song from Hari ki Dun, Ravain/Rawaeen Garhwal for Deity of Protecting the Region; Chhitarpal (Kshetrapal) Jagar: Folk Ritual Song from Mori, Ravain/Rawaeen Garhwal for Deity of Protecting the Region; Chhitarpal (Kshetrapal) Jagar: Folk Ritual Song from Naitwad, Ravain/Rawaeen Garhwal for Deity of Protecting the Region; Chhitarpal (Kshetrapal) Jagar: Folk Ritual Song from Anhol, Ravain/Rawaeen Garhwal for Deity of Protecting the Region; Chhitarpal (Kshetrapal) Jagar: Folk Ritual Song from Tyuni, Ravain/Rawaeen Garhwal for Deity of Protecting the Region; Chhitarpal (Kshetrapal) Jagar: Folk Ritual Song from Arakot, Ravain/Rawaeen Garhwal for Deity of Protecting the Region; Chhitarpal (Kshetrapal) Jagar: Folk Ritual Song from Lakhamandal, Ravain/Rawaeen Garhwal for Deity of Protecting the Region; Chhitarpal (Kshetrapal) Jagar: Folk Ritual Song from Purola, Ravain/Rawaeen Garhwal for Deity of Protecting the Region; Chhitarpal (Kshetrapal) Jagar: Folk Ritual Song from Jarmola Dhar , Ravain/Rawaeen Garhwal for Deity of Protecting the Region; Chhitarpal (Kshetrapal) Jagar: Folk Ritual Song from Naugaon, Ravain/Rawaeen Garhwal for Deity of Protecting the Region; Chhitarpal (Kshetrapal) Jagar: Folk Ritual Song from Janki Chatti, Ravain/Rawaeen Garhwal for Deity of Protecting the Region; Chhitarpal (Kshetrapal) Jagar: Folk Ritual Song from Ful chatty, Ravain/Rawaeen Garhwal for Deity of Protecting the Region; Chhitarpal (Kshetrapal) Jagar: Folk Ritual Song from Hanuman Chatti, Ravain/Rawaeen Garhwal for Deity of Protecting the Region; Chhitarpal (Kshetrapal) Jagar: Folk Ritual Song from Kharsali, Ravain/Rawaeen Garhwal for Deity of Protecting the Region; Chhitarpal (Kshetrapal) Jagar: Folk Ritual Song from Radhi-danda Ravain/Rawaeen Garhwal for Deity of Protecting the Region...

[Bhishma Kukreti]

Theories on Life Span and Native Place of Kalidasa

History of Garhwal, Kumaon, Haridwar (Uttarakhand) - Part 72   

Historical Aspects of Classical Period of Haridwar -Kumaon-Garhwal (Uttarakhand), Himalayas-14   

Garhwal, Kumaon, Haridwar (Uttarakhand) in Kalidasa Literature- part -12

(This History chapter up is dedicated to great historian Dr Shiv Prasad Dabral, Rahul Sankrityayan, Garhwali poet Sada Nand Jakhmola, Editor of Satyapath, Lalita Prasad Naithani, Dr. Shiva Nand Nautiyal, Kunvar Singh Negi, 'Karmath', Srimati Kamla Ratnam, Banarasi Das Chaturvedi , Dr. Mayaram Uniyal  who did sound research on Kalidasa literature and Life)

                                                       By: Bhishma Kukreti

               Kalidasa had been a great personality of Indian history. The works of Kalidasa influenced every regional language literature and Sanskrit literature after Kalidasa. Even today, many Indian poets and dramatists follow Kalidasa this way or that way. However, less is known about the birth place, the life span of great poet Kalidasa.
                                       Time Period of Kalidasa Life

   There are many theories about birth date, life and death date of great Indian poet Kalidasa. Now, there is almost a conscious among historians that Kalidasa flourished between somewhere from 100 -450AD (Raj Pruthi, 2004, Classical Age, page 151).

                     Kalidasa was Brahmin

    There is less known about family of Kalidasa. It is certain that Kalidasa was Shaivya Brahmin. This is also true that the  work place of Kalidasa was Ujjain or Vidarbha.
                            Native place/Birth place of Kalidasa 


                  Before, Sada Nand Jakhmola came in the seen there were many scholars who were proving native place of Kalidasa as per their ease.
              Mirasi was bent to prove that Kalidasa's native place/birth place was Bengal.
             Professor Kalla was providing non logical proofs of Kashmir being the native place/ birth place of Kalidasa.
             Dr Dabral providing foolproof arguments of Sada Nand Jakhmola proved that Mirasi and Kalla were totalu wrong.
          Anand M Sharan provides non-logical evidences to prove that Mithila was place/birth place of Kalidasa.
                Muralidhar Bhattarai was bent for proving that Nepal was native place/birth place of Kalidasa. His arguments were correct till flora and fauna. But Muralidhar Bhattarai totally misinterpreted the names Mandakini, Malini , Ganga rivers just to support his views. Bhishma Kukreti proved that Muralidhar Bhattarai was wrong in interpreting names of rivers, places just for his satisfaction (merpahadforum.com/religious-places-of-uttarakhand/kaviltha-birth-place-of-kalidas) .
          Scholars as Dr Shiv Prasad Dabral, Rahul Sankrityayan, Garhwali poet Sada Nand Jakhmola, Editor of Satyapath, Lalita Prasad Naithani, Dr. Shiva Nand Nautiyal, Kunvar Singh Negi, 'Karmath', Srimati Kamla Ratnam, Banarasi Das Chaturvedi , Dr. Mayaram Uniyal, Bhishma Kukreti proved that Garhwal was the native place /birth place of Kalidasa.   
Sada Nand Jakhmola proved that Kaviltha is birth place of Kalidasa.
Copyright@ Bhishma Kukreti 14/06/2013

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

History of Garhwal – Kumaon-Haridwar (Uttarakhand) to be continued... Part -73
Historical Aspects of -Classical Period of Haridwar -Kumaon-Garhwal (Uttarakhand), Himalayas to be continued...15 
Major Reference- Dr.Shiv Prasad Dabral, 1968, Uttarakhand ka Itihas part – 3, pages 310-336, Veer Gatha press, Dogadda, Garhwal, India
Notes on history aspects about native place/birth place of Kalidasa in Himalaya; history aspects about native place/birth place of Kalidasa in Central Himalaya; history aspects about native place/birth place of Kalidasa in Uttarakhand Himalaya; history aspects about native place/birth place of Kalidasa in Garhwal Himalaya; history aspects about native place/birth place of Kalidasa in North Garhwal, Himalaya; history aspects about native place/birth place of Kalidasa in Kaviltha village in Garhwal  Himalaya;

[Bhishma Kukreti]

Jeero Jhamko Gatha: A Folktale/Folk Song about Human Life Sacrifice for Good Rice Crop

Folklore, Folk Legends, Folk Myths of Kumaon-Garhwal, Haridwar, Uttarkahnd-57

Folklore, Folktales, Folk Ballads, Folk Stories of Human Behavior, Human Emotions, Human Relationship, Human Psychology, Human Sensitivity, Human values, Human Sacrifices, interpersonal bond from Haridwar,   Garhwal, Kumaon (Uttarakhand) – 4 

(The write up is dedicated to Dr Dinesh Baluni for his works on Kumaon-Garhwal Folk Literature)

                                        By: Bhishma Kukreti


                  Folktales/Folk Song about Human Life Sacrifice in Europe


              Sacrificing human life to gods and goddesses is not limited to Garhwal and Kumaon or India. The tradition of human life sacrifice for social cause or self interest has been a common phenomenon from ancient time all over world and in every society. Crucifying of Christ is one example of human life sacrifice for social cause.
             There are many folktales in Europe about human sacrifices to gods for social cause or self interest.
        There is a folk saying in Sweden that King Aun sacrificed his nine sons to Odin.
  There is another traditional song (Buried Alive, Buried Alive!)  in Sweden that tells the story that people buried a child live to save them from plague.
  There is another folktale for Northern Mythological story, Denmark that tells the story of burying a living child as sacrifice to god for protecting from epidemics.
There is a folk story in Germany that when Hoxter was being fortified a small child was entombed in the wall as human sacrifice to ghost.
  There is folk story from Vestenberg, Germany that says the story of child was sealed in a seat of wall as human sacrifice to god or ghost. There are folk stories in Vilmnitz and Burgen in Germany that for uninterrupted work to build churches, people entombed children in both places as human sacrifices.
   There is a folk story from Wrangels, Germany that while building a castle the building used to collapse every night. People sacrificed a human life to stall castle.
  In Germany, there was folk belief that a virgin was sacrificed for stopping unruly water in the lake.
      There are many folktales/folk songs from England those suggest the custom of human life sacrifice for some social causes or bridge making or church building process.
  There is folktale/folk song in Turkey that a man killed other man's wife for a bridge.

Jeero Jhamko Gatha: A Folktale Song about Human Life Sacrifice for Good Rice Crop 

There is a famous folk song about Maletha kool that Madho Singh Bhandari sacrificed his son life for digging the canal.
  From the same region Badiyar, there is another folk song related to human sacrifice for constructing a water canal for good rice harvesting.  Jeero means Basmati rice and Jhamko means good crop.

         कुमाऊं, गढ़वाल ,हरिद्वार  की लोक गाथाएँ  -57       
               गढ़वाल , कुमाऊं ,  हरिद्वार, की मानवीय संवेदना आधारित  लोक गाथाएँ -4   

                   तै  बड्यारी सेरा जीरो झमको
(सन्दर्भ: डा. दिनेश चन्द्र बलूनी , उत्तराखंड की लोक गाथाएँ )
(इंटरनेट प्रस्तुति एवं व्याख्या -भीष्म कुकरेती )

जीरो झमको तै बड्यारी सेरा जीरो झमको
जीरो झमको भै कूल नि औंदी जीरो झमको
लोखारी सेरी भै जीरो झमको
साणी ह्वै गैने बाणी जीरो झमको
हमारी ई सेरी जीरो झमको
कैको होय दोस  जीरो झमको
जा दौं मेरा हीत जीरो झमको
गौणि  ल्हौदो पूछी जीरो झमको
बोन्नो  क्या च मैन जीरो झमको
मनखी बली चैंद जीरो झमको
नैना का बाबा जि जीरो झमको
क्या बुद्द करुला जीरो झमको
बोल धौं मेरी मांजी जीरो झमको
बली कै जि  देउला जीरो झमको
बड़ो भैजी दे देउला जीरो झमको
राज सूनो होलो जीरो झमको
बाबा जी दे द्यूला जीरो झमको
कछ्डी सूनी होली जीरो झमको
त्वे दे द्यूँला मांजी जीरो झमको
चुल्लो सूनो होलो जीरो झमको
छुटि भूली दे द्यूँला जीरो झमको
दिसा सूनी ह्वेली जीरो झमको
छोटा भुला की ब्वारी जीरो झमको
तू मैत जाएदी जीरो झमको
ब्वे बाबू देख्यो दी जीरो झमको
भै -बैणि भैंट्या  जीरो झमको

            The water was not reaching to fertile rice field from canal.
         The field owner's wife says that everybody has planted paddy baring their field. The water was not reaching to the rice field. They asked the future teller. The future teller advised for human life sacrifice for water coming from canal.
      They discussed about whom life to be sacrificed.
         There would be empty court after scarifying father's life.
          Nobody would be there to cook food after scarifying mother's life.
         Nobody would be there to rule after scarifying elder brother's life.
        There won't be any direction after scarifying sister's life.
           It was decided that the wife of younger son to be sacrificed.
They told her to go her mother's house and come back after meeting her parents, brothers, sisters and relatives.
   The daughter in law guessed that her in law wanted her sacrifice for deity.
She goes to her mother's house. While she was returning she asked her mother cook Kheer (a sweet rice pudding) for last time.
She asked her Bhabhi to do her make up for last time. Her mother was sad by listening inauspicious words from her daughter. 
Though knowing that her in law wanted to sacrifice her life, she returned from her mother's house.
They took sacrificed her life to deity. Now, water started reaching to paddy fields with flow.
Her sacrifice paid the result that there was good Rice Crop.





Copyright (Interpretation) @ Bhishma Kukreti, 14/06/2013
Folklore, Folk Legends, Folk Myths of Kumaon-Garhwal-Haridwar (Uttarakhand) to be continued...58 
Folklore, Folktales, Folk Ballads, Folk Stories of Human Behavior, Human Relationship, Human Psychology, Human Sensitivity, , Human values, Human Sacrifices,  interpersonal bond  from Haridwar,   Garhwal, Kumaon (Uttarakhand) –5 
   
                                  Curtsey and references

Dr. Krishna Nand Joshi, Kumaon ka Lok Sahitya (Folklore texts of Kumaon)
Dr Trilochan Pandey, Kumaoni Bhasha aur Uska Sahity(Folklore literature of Kumaon )
Dr Shiva Nand Nautiyal, Garhwal ke Lok Nrityageet  (Folk Songs and Folk 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, Garhwal ki Lok Kathayen, Alaknanda Prakashan
Bhishma Kukreti, Notes on History, Folk Literature of Haridwar
Xxx    xxx
Notes on Folktale/Folk Song about Human Life Sacrifice from Uttarakhand; Folktale/Folk Song about Human Life Sacrifice from Bdiyargarh, Tehri Garhwal Uttarakhand; Folktale/Folk Song about Human Life Sacrifice from Maleth , Tehri Garhwal Uttarakhand; Folktale/Folk Song about Human Life Sacrifice from Bhaldigaon , Tehri Garhwal Uttarakhand; Folktale/Folk Song about Human Life Sacrifice from Dangchaunra , Tehri Garhwal Uttarakhand; Folktale/Folk Song about Human Life Sacrifice from Ghandiyaldhar , Tehri Garhwal Uttarakhand; Folktale/Folk Song about Human Life Sacrifice from Kalidhari, Tehri Garhwal Uttarakhand; Folktale/Folk Song about Human Life Sacrifice from Tharti , Tehri Garhwal Uttarakhand; Folktale/Folk Song about Human Life Sacrifice from Dharpayankot , Tehri Garhwal Uttarakhand; Folktale/Folk Song about Human Life Sacrifice from jakhand , Tehri Garhwal Uttarakhand; Folktale/Folk Song about Human Life Sacrifice from Muyalgaon, Tehri Garhwal Uttarakhand...

[Bhishma Kukreti]

Someshwar Devta Katha: Folk Story about Local Deity Someshwar from Uttarkashi


Folk Literature of Ravain/Rawaeen, Yamuna-Tons Valley Region, Uttarkashi, Garhwal -19

Jagar Gatha (Prose Folk Ritual Sayings) from Ravain/Rawaeen, Yamuna -Tons Valley, Garhwal Region-12

            Song collection by late Dr. Jagdish Prasad 'Jaggu' Naudiyal 

                 Translation, Interpretation by: Bhishma Kukreti

                   Someshwar deity is Lord Shiva form. Every year villagers of Ravain/Rawaeen region of Uttarkashi district perform Someshwar Jatra. Someshwar deity is simple deity and is pleased with Shrifal(coconut) or simple ritual .The folk story about influence and effects of Someshwar deity is said in the following lines-

             रवांइ गढ़वाल क्षेत्र  के  प्रचलित   लोक गीत- 19

रवांइ क्षेत्र से जागर या धार्मिक अनुष्ठान के लोक गीत/कथायें    -12 
 
   
(मूल -डा जगदीश 'जग्गू' नौडियाल)

( इंटरनेट प्रस्तुति  एवं अतिरिक्त व्याखा - भीष्म कुकरेती )

      सोमेश्वर भगवान कथा


  एक बगत सौणु नि नस्यु  जात्रा सोमेश्वर भगवानै।
क्या ह्वै रौ  कि ऊंका परिवार मा स्वैण लाड़ीक पर बड़ा बड़ा दुखदा रै फूटी नि ह्वै खूब ।
त्योन भेंट धरी सोमेश्वर भगवानै अर खूब री ह्वै दुखणा न फुन्सी ह्वै तब एति कथा एति बात।


  Once upon a time, Saunu did not go for Someshwar Jatra.
Someshwar became angry. There were pimples/boils all over bodies of Saunu, his wife and his children. They were in deep pain. They remembered Someshwar deity and offered gifts to Someshwar god. Someshwar deity became pleased and there were no pimples on their bodies. Everything became alright.
This is the story. 
Copyright for interpretation @ Bhishma Kukreti 14/6/2013

     References:
Dr Jagdish Prasad Naudiyal, Uttarakhand ki Sanskritik Dharohar  (Ravain Kshetra ke lok sahitya kaa Sanskritik Adhyayan
Folk Literature of Ravain/Rawaeen, Yamuna -Tons Valley Region, Uttarkashi, Garhwal to be continued...20
Jagar Gatha (Prose Folk Ritual Tales) from Ravain, Yamuna-Tons Valley, Garhwal Region to be continued...13
Notes on Someshwar Devta Katha: Folk Story about Local Deity Someshwar from Uttarkashi; Someshwar Devta Katha: Folk Story about Local Deity Someshwar from Yamnotri Uttarkashi; Someshwar Devta Katha: Folk Story about Local Deity Someshwar from Kharsali, Uttarkashi; Someshwar Devta Katha: Folk Story about Local Deity Someshwar from Janki Chatti, Uttarkashi; Someshwar Devta Katha: Folk Story about Local Deity Someshwar from Barkot, Uttarkashi; Someshwar Devta Katha: Folk Story about Local Deity Someshwar from Hanuman Chatti, Uttarkashi; Someshwar Devta Katha: Folk Story about Local Deity Someshwar from Hari ki dun Uttarkashi; Someshwar Devta Katha: Folk Story about Local Deity Someshwar from Naugaon, Uttarkashi; Someshwar Devta Katha: Folk Story about Local Deity Someshwar from Purola, Uttarkashi; Someshwar Devta Katha: Folk Story about Local Deity Someshwar from Kuwa, Uttarkashi; Someshwar Devta Katha: Folk Story about Local Deity Someshwar from Gangani, Uttarkashi; Someshwar Devta Katha: Folk Story about Local Deity Someshwar from Anhol, Uttarkashi; Someshwar Devta Katha: Folk Story about Local Deity Someshwar from Naitwar, Uttarkashi; Someshwar Devta Katha: Folk Story about Local Deity Someshwar from Mori, Uttarkashi; Someshwar Devta Katha: Folk Story about Local Deity Someshwar from Arakot, Uttarkashi; Someshwar Devta Katha: Folk Story about Local Deity Someshwar from Rajgarhi, Uttarkashi; Someshwar Devta Katha: Folk Story about Local Deity Someshwar from Tyuni, Uttarkashi..

[Bhishma Kukreti]

गढ़वाली हास्य -व्यंग्य
सौज सौज मा मजाक मसखरी
  हौंस,चबोड़,चखन्यौ   
  सौज सौज मा गंभीर चर्चा ,छ्वीं 
                       
                            साकेत बहुगुणा अर विजय बहुगुणा मध्य छ्वीं बथा


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

  अबि कुछ दिन पैल साकेत बहुगुणा टिहरी जिना गे छया। मि सुचणु छौ , कल्पना करणु छौ बल साकेत जी अर विजय जी द्वी बाब -ब्यटा बीच क्या क्या छ्वीं लगि होलि?
साकेत - पापा!  तुमन मि तै फंसै द्यायि!
विजय बहुगुणा- हैं !मीन त्वै तैं फंसै द्यायि? यि जरूर कौंग्रेस मा म्यार विरोध्युं चाल होलि। तू फोन धौर मि पता लगान्दु कि कै कॉंग्रेसीन या अफवा उड़ाइ धौं!   
साकेत बहुगुणा -डैड तुम बि ना! मि उन घपला मा फंसाणो बात नि छौ करणु।
विजय बहुगुणा- औ! त तु कैं बात कि बात करणी छे ? माई डियर!
साकेत बहुगुणा - मि बुलणु छौं बल अबि त चुनाव भौत दूर छन अर तुमन मि तैं खां-मा -खां इख टिहरी भेजि दे।
विजय बहुगुणा- डार्लिंग ! विरोध्युं तैं याद दिलाण जरूरी च कि टिहरी कंस्टिट्वंसि पर अब इलाहाबादी बहुगुणा बंश को राज च।
साकेत बहुगुणा -पण डैड! यी टिहरी अर उत्तरकाशी का लोग अजीब अजीब अनोखा सवाल पुछणा रौंदन। अर पापा पता च यूं प्रश्नों क्वी रेलिवेन्सी या औचित्य ही नी च।
विजय बहुगुणा-  सवाल अर टिहरी का सीधा साधा लोग? बाइ द वे! क्या क्या सवाल पुछणा छा यि लोग?
साकेत बहुगुणा -अब कथगा इ पुछणा छा बल मि तैं गढ़वळि बुलण बि आंद, डैड व्हट द ह्यल दिस गढ़वाली?
विजय बहुगुणा- माइ डियर सन! याद च जब तु छवट छौ, मि जवान आदिम छौ, तेरि फूफू रीता जोशी बि जवान छे। अर कबि कबि पिता जी के गाँव बुघाणी से कोई ग्रामवासी या जोशी जीजा का रिश्तेदार जन कि ललिता प्रसाद काला जी आंद छा अर यि लोग पिताजी दगड़ पता नि कैं या कनफणि सि लैंग्वेज मा बातचीत करदा छा।
साकेत बहुगुणा -हाँ हाँ ! याद आया। तब हम सब दादा जी को चिढ़ाते थे कि -दादा जी दादा जी ! आप  कौन से आदिवासी इलाके के  हैं? जो अजीब सी भाषा में बचऴयाते हो।
विजय बहुगुणा- हाँ ! माइ डियर सन! वै च गढ़वाली भाषा।
साकेत बहुगुणा -पण डैड जब हम सब  , अंकल शेखर बहुगुणा, अपण कजिन मयंक जोशी बगैर गढ़वळि बुल्यां इथगा  बड़ा नेता बौण  सकदां तो यी टिहरी-उत्तरकाशी  वाळ गढ़वळि भाषा बात किलै करदन? 
विजय बहुगुणा- टिहरी रियासत को नयो राजकुमार ! त्वै तैं इन बेकार,बदअकली भाषा जन बातों पर कतै बि ध्यान नि दीण चयेंद। बाइ द वे जब लोगुन पूछ कि त्वै तैं गढ़वळि भाषा बुलण बि आंद तो त्यरो जबाब क्या छौ?   
साकेत बहुगुणा -मीन जबाब मा ब्वाल कि  मी भारत माता को लाल छौं अर मि राष्ट्रीय एकता मा विश्वास करदो।
विजय बहुगुणा- वेरी गुड। फिर!
साकेत बहुगुणा -हाँ ऊं तैं मै पर विश्वास तो इ ह्वाइ पण राष्ट्रीय एकता की बात से बेचारा गढ़वाली भाषा प्रेमी अपण सि मुख लेक बैठि गेन।
विजय बहुगुणा- वेरी गुड। यि पहाड़ का गढ़वळि लोग बड़ा भावुक होंदन अर देश का खातिर अपणी भाषा त जाणि दे अपण ज्यान बि त्याग दींदन।
साकेत बहुगुणा -अच्छा पापा ! या संस्कृति क्या ह्वे पापा? सबि पुछणा छा बल  मेरी संस्कृति क्या क्या च? मेरी संस्कृति क्या क्या च?
विजय बहुगुणा- संस्कृति ! संस्कृति याने कल्चर
साकेत बहुगुणा -बट ! खैर पापा मीन संस्कृति वाळि  बात तैं भलि तरां से संबाळ द्यायि।
विजय बहुगुणा- कनकै मेरो राजकुमार?
साकेत बहुगुणा -मीन जन इलाहाबाद मा लोगुं मुखान सुण्यु छौ तनि जबाब दे द्यायि।
विजय बहुगुणा- क्या ?
साकेत बहुगुणा - मीन जबाब दे द्यायि कि मेरि संस्कृति तो गंगा -जमुना की बीच की संस्कृति च।
विजय बहुगुणा- तो?
साकेत बहुगुणा -तो क्या पापा! मेरो जबाब से सबि टिहरी अर उत्तरकाशी का लोग खुश ह्वै गेन. बट पापा! यी लोग खुश किलै ह्वै होला?
विजय बहुगुणा- अरे नादान राजकुमार !तीन जब इलाहाबादी संस्कृति याने गंगा -जमुना की बीच की संस्कृति ब्वाल तो यि सीधा साधा लोग समझिन कि तू गंगोत्री -यमुनोत्री का बीच की संस्कृति बात करणु छे। तेरो तो तुक्का छौ  पर तीर सटीक बैठ।
साकेत बहुगुणा -डैड! ऑफ द रिकॉर्ड!  हमारि संस्कृति छ क्या च?
विजय बहुगुणा- सत्ता बान नेहरु --गांधी परिवार की चाटुकारिता ही हमारी संस्कृति च। त्यार  ददा जीन बि कुछ साल छोड़ी वा ही संस्कृति अपनाइ छे अर हम सबि भाई -बैण  बि नेहरु --गांधी परिवार का पूजक छंवां।  नेहरु --गांधी परिवारने पूजा ही कॉंग्रेसी संस्कृति च।
साकेत बहुगुणा -अछा बाबा ! यो पलायन क्या होंद? सबि बुलणा छा कि पलायन रोको , पलायन रोको। पलायन क्या क्वी हज्या, चेचक जन बीमारी च?
विजय बहुगुणा- बेटा! हम नेताओं दिखण से त पलायन तो क्वी बीमारी नी च ना पण हाँ! पलायन रोको की रट की बीमारी हर कुमाउंनी  अर गढ़वळि पर एक जनमजाती बीमारी च। इख पर ध्यान दीणै जरूरत नी च। जै बीमारीन ठीकि नि होण वांक बारा मा सुचण ठीक नी च।
साकेत बहुगुणा -अच्छा ! पलायन पर मी बोलि द्योलु कि पलायन रुकणो बान भरसक प्रयत्न  करे जाल। पण डैड! यी गाँव वाळ एक सवाल पुछि पुछिक भौत तंग करदन।
विजय बहुगुणा- क्या च वो प्रश्न?
साकेत बहुगुणा -हरेक गाँव वाळ पुछदन  कि पर्वतीय विकास  बीमारी का हल का बारा मा मि क्या जाणदु? सबि पुछदन ये पर्वतीय विकास प्रकोप का  हल क्या च?
विजय बहुगुणा- विकास का बारा मा त मीन सूण  छौ पण पर्वतीय विकास का बारा मा मीन नि सूण। तु एक मिनट होल्ड कौर मि अबि चीफ सेक्रेटरी तै भट्यान्दु अर पुछुद छौं कि पर्वतीय विकास क्या बीमारी च , पता नी क्या बला च धौं!
चीफ सेक्रेटरी- जी मुख्यमंत्री जी !
विजय बहुगुणा -  सेक्रेटरी जी ! तुमन कबि नि बथाइ बल टिहरी-उत्तरकाशी का गाऊं मा क्वी   पर्वतीय विकास की नई बीमारी लगीं च?
सेक्रेटरी - सर! अब जब उख गाओं मा क्वी डाक्टर हि नि जांदन तो हम तै पता इ नि चलदो कि उख गाऊं मा कु कु नई बीमारी ऐ गेन धौं!
विजय बहुगुणा- सेक्रेटरी जी ! साकेत साब अचकाल टिहरी-उत्तरकाशी टूर पर छन अर ऊँ तै पता चौल कि ऊना दुइ जिलौं मा पर्वतीय विकास की नई भंयकर बीमारी   लगीं च। तुम इन कारो मुख्यमंत्री आपदा कोष से एक करोड़ रुपया की इमदाद का इंतजाम कारो।
विजय बहुगुणा - बेटा साकेत! भलो ह्वाइ तीन विरोधी पार्टी से पैल ईं बीमारी सुचना दे दे। मीन पर्वतीय विकास  की नई बीमारी का वास्ता बजट दे आल। अब तू बयान  दे सकद कि साकेत बहुगुणा के प्रयास से पर्वतीय विकास की नई बीमारी टिहरी और उत्तरकाशी के प्रत्येक अस्पतालों में  उपलब्ध कराई जा रही हैं।
साकेत बहुगुणा -थैंक्स डैड ! मि अबि प्रेस कॉन्फ्रेंस करदु कि पर्वतीय विकास के भंयकर प्रकोप से बचने के लिए युद्ध स्तर पर काम किया जा रहा है अर हरेक ग्रामीण अस्पताल मा  पर्वतीय विकास प्रकोप से बचणो दवा उपलब्ध होलि। ओके डैड!


Copyright @ Bhishma Kukreti  15/06/2013   
(यह लेख सर्वथा काल्पनिक है )

[Bhishma Kukreti]

Hun/Huns/Hunas Invasion in India and History of Garhwal, Kumaon, Haridwar (Uttarakhand)


History of Garhwal, Kumaon, Haridwar (Uttarakhand) - Part 73   



                                                       By: Bhishma Kukreti


                         First Hun/Huns/Hunas Attack on India

                    The first Hun/Huns/Hunas invasion displaced Gupta Dynasty Rule from Indian North Western part.
             The first Hun/Huns/Hunas invasion influenced the regional kings (chieftains) becoming ambitious and rebelling against Gupta Empire.
              The Bhitri pillar inscriptions suggest that Samudragupta defeated Hun/Hunas in 456AD in Ganga Valley and Samudragupta pushed beyond Sutlej River.  However, Hun/Hunas ruled over Gandhar and central Punjab.  Huns also controlled Kushan and other smaller chieftains of Punjab and Gandhar.

                      Uttarakhand Chieftains and First Hun/Hunas Invasion
             
It seems that after first Hun invasion, the chieftains of Uttarakhand as the chieftain of Kartripur might have tried to declare their freedom from Gupta Rule.

                                Second Hun/Hunas Invasion in India

                   These Hun were in really the Hephthalites but inscription declared them Hun. These white Huns who attacked India were the mixture of Kushan and Heftal tribe.
                                            Torman Kingdom (?-502 or 510AD)

                       After the death of Samudragupta (467AD), the control of Gupta lessened in western India. Hun and low profiled Kushan armed forces attacked Gupta dynasty and won Kashmir, Jammu, Himachal, Punjab, Rajasthan and parts of Malwa. This way Hun kingdom was established. Torman was the white Hun leader.   
 
  Gopraj on behalf of Bhanugupta or Balagupta of Gutpa dynasty attacked on Torman in 510 and defeated Torman. This was the time Hun rule also started disintegrating.
                           Hun Rule Expansion by Torman
          After some time, the chieftains who were under Gupta rule accepted control of Torman. The various coins and inscriptions suggest that Torman won Ganga-Yamuna Doab, Varanasi, Bigger parts of today's Madhya Pradesh, western part of Bihar. The Patliputra or Magadha King also accepted paying tax to Torman. It means Torman became ruler of half of Bihar, complete Uttar Pradesh, bigger portion of Madhya Pradesh, Rajasthan, Punjab, Jammu-Kashmir and parts of Afghanistan. 

             
                   Hun/Hunas/Huns Rule in Himalayan Slops

                 The coins found in Sanghol of Himachal suggest that Torman and his successors ruled on the Himalayan slopes. 
     It is also a fact that there was control of Torman Huns on Tibetan area adjacent to Himachal. There might be rule or influences of Hun on Uttarkashi region Uttarakhand adjacent to Tibet. Dr Dabral support a Rajatrangani shoal and states that there was rule of Torman and his scissor Mihirkul on western Himalaya.

                                 Mihirkul (502- 532 or 510 -542)


   The son of Torman, Mihirkul got the Hun crown after death of his father. He ruled with same territory that his father accumulated. His capital was sakal.
             However, Magadha king Baladitya defeated Mihirkul.
            In 532AD, Malva king Yashodharman defeated Mihirkul and captured from western Uttar Pradesh, east Punjab territories.
        There was rule of Mihirkul on western Punjab, Kashmir, and Himachal regions.
      Historians state that Torman and Mihirkul were cruel, transgressor.
  There was rule of Hun in Gandhara and that region by Napki Malka(500), Torman II (542-570) and Lakhana (mid sixth century). 

                                      Yashodharman/Yasovarman (Rule 530-540)
Yashodharman/Yasovarman of Malva expanded his pushed Hun rule and expanded his rule from Assam till western Indian sea cost.
                      Uttarakhand under Yashodharman/Yasovarman?

The Mandsaur inscriptions suggest that Yashodharman/Yasovarman ruled over Uttarakhand or the chieftains of Uttarakhand were paying tax to Yashodharman/Yasovarman.
Very less is known about family of Yashodharman or Yasovarman. His rule rose suddenly and declined immediately. 

                          Maukahri winning Hun
  Maukahri Kings Ishanvarman and his son Sarvavarman defeated Hun.   

                 Effects of Hun/Huns/Hunas Rule in India


                 Gupta rulers established unity among Indian kingdoms. The main effects of Hun rule over India were that the unity disintegrated.   Petty kingdoms began to flourish and the unity established by early Gupta   shattered due to Hun invasion.   Huna introduced vigor and warlike culture in India. Hun invasion brought down the socio political and economic life. The trade ling with Roman regions was broke down.   Hunas brought racial admixture culture in India.                         

                   Sharp Decline in Glorious Export Activities from Uttarakhand in Hun Rule (500-600AD)

                  The historical aspects of Hunas/Huns /Hun rules in North and central India suggest that the Indian trade link was broken with Roman regions, Greece and other western countries. The western ports lost their importance in Huna/Hunas/Hun rule. That means the one of the biggest wholesale markets Kalkut/Kalsi lost its glory.  The goods were being exported to western countries lost the trade route. By this phenomenon definitely, the economic strength of Uttarakhand declined in Hun/Huna time.   
                 In Huna rule, In India, main exporting port centers were Kaveri Patanam, tamralipta etc for South East Asian countries and China. It is obvious that there was no demand generation of Central Himalaya products those had high demand in Roman regime and western countries. 
  Due to instability in Magadha or Patliputra, there were chances that export of Uttarakhand produces to Magadha or Patliputra too declined.
         Conclusively, it might be said that in Huna rule, Uttarakhand lost its glory of exports.


Copyright@ Bhishma Kukreti 15/06/2013
References:

1-Fleet John F. Corpus Inscriptionum Indicarum: Inscriptions of Early Guptas, Vol.3, Calcutta, 1888, page 54-56
2-Shiv Prasad Dabra, 'Charan', 1968, Uttarkhadn ka Itihas, Bhag -3
3-Thakur, Upendra, 1967, Huns in India (Chaukhamba Sanskrit Studies)
4-Thakur, Upendra, 1986, Some Aspects of Asian history and Culture

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

History of Garhwal – Kumaon-Haridwar (Uttarakhand) to be continued... Part -74


Notes on Hun/Huns/Hunas Invasion in India and History of Garhwal, Kumaon, Haridwar (Uttarakhand); Hun/Huns/Hunas Invasion in India and History of Garhwal; Hun/Huns/Hunas Invasion in India and History of Kumaon; Hun/Huns/Hunas Invasion in India and History of Haridwar (Uttarakhand); Hun/Huns/Hunas Invasion in India and History of Central Himalaya; Hun/Huns/Hunas Invasion in India and History of Himalaya

[Bhishma Kukreti]

 Gajesingh: Folktale/Folk Song -a Brave man keeping Words/Fulfilling Promise 

Folklore, Folk Legends, Folk Myths of Kumaon-Garhwal, Haridwar, Uttarkahnd-58

Folklore, Folktales, Folk Ballads, Folk Stories of Human Behavior, Human Emotions, Human Relationship, Human Psychology, Human Sensitivity, Human values, Human Sacrifices, interpersonal bond from Haridwar,   Garhwal, Kumaon (Uttarakhand) – 5 

(The write up is dedicated to Late Abodh Bandhu Bahuguna for his works on Kumaon-Garhwal Folk Literature)

                                        By: Bhishma Kukreti

                  Many social and cultural historians state that Gajesingh the character of this folk song (Thadya Geet) was the son of great warrior Madho Singh Bhandari. However, there is mismatch between the two that Gajesingh Bhandari the commander of Garhwali kingdom was killed in a conspiracy. This character is killed by women.

            कुमाऊं, गढ़वाल ,हरिद्वार  की लोक गाथाएँ  -58     
   
               गढ़वाल , कुमाऊं ,  हरिद्वार, की मानवीय संवेदना आधारित  लोक गाथाएँ -5   

            गजेसिंह गाथा
(सन्दर्भ : डा शिवा नंद नौटियाल )
रणिहाट नि जाणो गजेसिंह
मेरो बोल्युं मान्याली गजेसिंह 
हळज़ोत का दिन  गजेसिंह 
तू हौसिया बैख गजेसिंह 
सया तीला बाखरी गजेसिंह 
छाट्ट -छाट्ट छींकदी गजेसिंह 
बड़ा बाबू का बेटा गजेसिंह 
त्यरा कानू कुंडल गजेसिंह 
त्यरा हाथ धागुला गजेसिंह 
त्वे राणि लूटली गजेसिंह 
तौन मारे त्यरो बाबू गजेसिंह 
वैर्यों को बंदाण  गजेसिंह 
त्वे ठौन्ऱी मारला गजेसिंह 
आज न भोळ गजेसिंह 
भौं कुछ ह्वे जैन गजेसिंह 
मर्द मरि जाण गजेसिंह 
बोल रइ जाण गजेसिंह 

          Young Gajesingh was ready to go Ranihat to take revenge of his father's murder. The queens of Ranihat killed father of Gajesingh.
           Mother of Gajesingh advised Gajesingh not to go to Ranihat.
The mother says – we have decided the auspicious plough day.
O Gajesingh! You don't go to Ranihat.
O Gajesingh! You are elite family's son.
O Gajesingh! You are handsome young man.
O Gajesingh! Your ears have rings; your hands are full of metal rings.
O Gajesingh! Don't go to Ranihat.
O Gajesingh! You would be killed by wicked women of Ranihat.
O Gajesingh! In past, your father was also killed by wicked women.
O Gajesingh! Our enemies are those wicked women.
O Gajesingh! Don't go to Ranihat.
O Gajesingh! You would be killed by wicked women of Ranihat.
O Gajesingh! Don't go to Ranihat.
O Gajesingh!  Tila goat sneezed. Now after sneezing of goat is inauspicious to go Ranihat.
My dear Mother! I shall go Ranihat.
My dear Mother! Hurdles can't stop me going to Ranihat. 
My dear Mother! Nobody is immortal and I shall go Ranihat.
My dear Mother! Promise by me as Rajput means I have to go Ranihat.
My dear Mother! It is not proper for a man to alter his words.
My dear Mother! Man dies but his promise/words remain here in the earth.
The story is that Gajesingh goes to Ranihat and he was killed by wicked women.




 
 
   

Copyright (Interpretation) @ Bhishma Kukreti, 15/06/2013
Folklore, Folk Legends, Folk Myths of Kumaon-Garhwal-Haridwar (Uttarakhand) to be continued...59 
Folklore, Folktales, Folk Ballads, Folk Stories of Human Behavior, Human Relationship, Human Psychology, Human Sensitivity, , Human values, Human Sacrifices,  interpersonal bond  from Haridwar,   Garhwal, Kumaon (Uttarakhand) –6 
   
                                  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 Shiva Nand Nautiyal, Garhwal ke Lok Nrityageet  (Folk Songs and Folk 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, Garhwal ki Lok Kathayen, Alaknanda Prakashan
Bhishma Kukreti, Notes on History, Folk Literature of Haridwar
Xxx    xxx
Notes on Folktale/Folk Song   Brave man keeping  Words/Fulfilling Promise from Uttarakhand; Folktale/Folk Song t  Brave man keeping Words/Fulfilling Promise from Haridwar; Folktale/Folk Song   Brave man keeping  Words/Fulfilling Promise from Udham Singh Nagar Kumaon; Folktale/Folk Song   Brave man keeping  Words/Fulfilling Promise from Nainital Kumaon; Folktale/Folk Song   Brave man keeping  Words/Fulfilling Promise from Almora, Kumaon; Folktale/Folk Song   Brave man keeping  Words/Fulfilling Promise from Champawat, Kumaon; Folktale/Folk Song   Brave man keeping  Words/Fulfilling Promise from Bageshwar,  Kumaon; Folktale/Folk Song  Brave man keeping  Words/Fulfilling Promise from Pithoragarh Kumaon; Folktale/Folk Song   Brave man keeping  Words/Fulfilling Promise from Dehradun Garhwal; Folktale/Folk Song   Brave man keeping  Words/Fulfilling Promise from Pauri Garhwal; Folktale/Folk Song   Brave man keeping  Words/Fulfilling Promise from Rudraprayag Garhwal; Folktale/Folk Song about  Brave man keeping  Words/Fulfilling Promise from Chamoli Garhwal; Folktale/Folk Song   Brave man keeping  Words/Fulfilling Promise from Tehri Garhwal; Folktale/Folk Song   Brave man keeping  Words/Fulfilling Promise from Uttarkashi Garhwal..     

[Bhishma Kukreti]

 Rameshwar Gatha: A Folk Tale/Folk Saying on Deity Blessing Role for Prosperity and Fame


Folk Literature of Ravain/Rawaeen, Yamuna-Tons Valley Region, Uttarkashi, Garhwal -20 

Jagar Gatha (Prose Folk Ritual Sayings) from Ravain/Rawaeen, Yamuna -Tons Valley, Uttarkashi, Garhwal Region-13

            Folk Songs/Folktales collection by late Dr. Jagdish Prasad 'Jaggu' Naudiyal 

                 Translation, Interpretation by: Bhishma Kukreti

               Rameshwar deity is very humble deity. It is said that Rameshwar deity is incarnation of Lord Rama. In whole Ravain/Rawaeen region of Uttarkashi, only one temple of Rameshwar is in village Rama of Sarai area. Once a year, villagers come together her and perform ritual for Rameshwar in Rameshwar temple in Rama village. People dance and sing with enthusiasm. 
The following folk story is told in normal conditions and with Jagar too.
रवांइ,  उत्तरकाशी  गढ़वाल क्षेत्र  के  प्रचलित   लोक गीत- 20 9

रवांइ,  उत्तरकाशी क्षेत्र से जागर या धार्मिक अनुष्ठान के लोक गीत/कथायें    -13   
 
   
(मूल -डा जगदीश 'जग्गू' नौडियाल)

( इंटरनेट प्रस्तुति  एवं अतिरिक्त व्याखा - भीष्म कुकरेती )

           रामेश्वर देव कथा

नन्दू का रौ द्वी लाड़ीक।
एक नाम रौ भानु।
अर हैको नाम रौ मानु।
भानु बर्ष्वड़ि क रौ नयूँ मेला रामेश्वर भगवाना।
मानु न नै कभी ताई मेला रामेश्वर भगवाना।
कुछ दिस बाद भानु बौणि सयाणा गाँव कु।
रौ  धाक गाँव मा भानु कु।
बोल बाल भी रौ भानु कु।
पैली त ह्वे पड़ी असुखी मानु।
फिर बचि त बचि रौ मानु।
फिर गरीब रौ बण्यु सदा हि वो मानु।
य जथाहि रामेश्वर भगवानै कृपा न ह्वै मानु पर।
पूरी कृपा रौ तौकी भानु पर।
कथा एती।।
बात एती।।
                 Nandu had two sons –Bhanu and Manu. Bhanu used to visit Rameshwar deity festival and Manu never visited Rameshwar deity festival. Bhanu became village council head. Bhanu became very famous. Manu fell ill but after some time he became healthy. However, Manu became poor.
                          Rameshwar deity had blessing on Bhanu and Rameshwar deity did not have blessing on Manu. This is the story and this is the matter.



Copyright for interpretation @ Bhishma Kukreti 15/6/2013

     References:
Dr Jagdish Prasad Naudiyal, Uttarakhand ki Sanskritik Dharohar  (Ravain Kshetra ke lok Sahitya ka Sanskritik Adhyayan
Folk Literature of Ravain/Rawaeen, Yamuna -Tons Valley Region, Uttarkashi, Garhwal to be continued...21
Jagar Gatha (Prose Folk Ritual Tales) from Ravain, Yamuna-Tons Valley, Uttarkashi, Garhwal Region to be continued...14

Notes on Folk Tale/Folk Saying from Uttarkashi  Garhwal, on Deity Blessing Role for Prosperity and Fame; Folk Tale/Folk Saying from Radhi-Danda, Uttarkashi on Deity Blessing Role for Prosperity and Fame; Folk Tale/Folk Saying from Yamunotri, Uttarkashi on Deity Blessing Role for Prosperity and Fame; Folk Tale/Folk Saying from Kharsali, Uttarkashi on Deity Blessing Role for Prosperity and Fame; Folk Tale/Folk Saying from Sarai, Uttarkashi on Deity Blessing Role for Prosperity and Fame; Folk Tale/Folk Saying from Rama, Uttarkashi on Deity Blessing Role for Prosperity and Fame; Folk Tale/Folk Saying from Jamola, Uttarkashi on Deity Blessing Role for Prosperity and Fame; Folk Tale/Folk Saying from Purola, Uttarkashi on Deity Blessing Role for Prosperity and Fame; Folk Tale/Folk Saying from Naugaon, Uttarkashi on Deity Blessing Role for Prosperity and Fame; Folk Tale/Folk Saying from Kuwa, Uttarkashi on Deity Blessing Role for Prosperity and Fame; Folk Tale/Folk Saying from Dewar, Uttarkashi on Deity Blessing Role for Prosperity and Fame; Folk Tale/Folk Saying from Kandari, Uttarkashi on Deity Blessing Role for Prosperity and Fame; Folk Tale/Folk Saying from Samaul, Uttarkashi on Deity Blessing Role for Prosperity and Fame; Folk Tale/Folk Saying from Naini, Uttarkashi on Deity Blessing Role for Prosperity and Fame; Folk Tale/Folk Saying from Asna, Uttarkashi on Deity Blessing Role for Prosperity and Fame; Folk Tale/Folk Saying from Mori,  Uttarkashi on Deity Blessing Role for Prosperity and Fame; Folk Tale/Folk Saying from Naitwad, Uttarkashi on Deity Blessing Role for Prosperity and Fame; Folk Tale/Folk Saying from Sar, Uttarkashi on Deity Blessing Role for Prosperity and Fame; Folk Tale/Folk Saying from Yamuna-Tons Valleys, Uttarkashi , Garhwal on Deity Blessing Role for Prosperity and Fame.

[Bhishma Kukreti]

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

                                 क्रिक्यट्याणै पछ्याणक (क्रिकेट माहौल के चिन्ह ) 

                   चबोड़्या - चखन्यौर्या: भीष्म कुकरेती
(s = आधी अ, s= क, का , की,, कु के ,को आदि  )

               हर युग मा समाज मा कुछ ना कुछ की हवा चलदी। जन कि स्वतन्त्रता आन्दोलन की हवा /माहौल; फिर भारत निर्माण को वातावरण; इंदिरा गांधी बगत  अपण निखालिस स्वार्थौ बान बुड्यों तैं लत्याण; जनता पार्टी समौ पर अपण आपस मा कुत्ता-बिरळु तरां हर समय लड़ण; राम रथ यात्रा समय पर पवित्र त्रिशूल से त्राहि त्राहि मचाण या मनमोहन जुग मा देस तै चुसण -लूटणौ वातवरण।
   पर अजकाल एक हैंको बनिक बीमारी या माहौल भारत माँ विद्यमान च अर वा च क्रिक्यट्याण!
  क्रिक्यट्याणै कुछ चिन्ह छन कुछ खास विशेषता छन।
जब कै गरीब आदिमौ ड्यार क्रिकेट मैच दिखणो बान एक ना द्वी टीवी ह्वावन तो समजि ल्यावो कि क्रिकेट मौसम अपण उंचाई पर च।
जब तुमर घौरम सबि कपडौ पर क्रिकेट खिलाड्यूँ फोटो चिपक्याँ ह्वावन तो शर्तिया क्रिकेट्यौ ढांड पड़ण़ा छन।
जब  धर्मेन्द्र जन फ़िल्मी हीरो प्रायोजित शराबौ  ब्रैंड छोड़िs सभ्रांत अर गरीब सबि क्रिकेट खिलाड़ी प्रायोजित शराबो ब्रैंड पर ढब जावन तो समझो कि देस क्रिकेटs नशा मा टुन्न च .
जब संसद मा पब्लिक डिस्ट्रिबुसन याने सरकारी गल्ला मा सड्याँ ग्यूँ  मिलणा छन की बहसs  जगा क्रिकेट स्टेडियमों मा दर्शकों तैं ठीक से  वाटर नि मिलण पर विरोधी पक्ष संसद की कार्यवाही भंग कारो तो समजी ल्यावो क्रिकेट ही हमारी सांस च।
जब जु टमाटर दस रुपया कीलो छौ अर आज सौ रुपया कीलो बिकणु ह्वावो अर खासकर टीवी मीडिया क्रिकेट मैचों टिकेट बढण पर हल्ला मचाणु ह्वावो तो अंक्ये  ल्यावो कि क्रिकेट मंहगाई से जादा महत्वपूर्ण ह्वे गे।
जब क्रिकेट स्टेडियमों मा कीड़  मारणों बान कीट नाशक दवाइयुं विरोध मा पर्यावरणवादि अर अहिंसावादी उपवास पर बैठन तो मानण चयेंद कि हरेक भारतीय को  दिमाग मा क्रिकेट का कीड़ा बसि ग्यायी।
जब रेल टिकटुं  ब्लैक मार्केटिंग अपण चरम पर ह्वावो पण  लोग अर मीडिया आईपीएल मैचो मा ब्लैक मार्केटिंग से  दुखी ह्वावन तो इख मा द्वी राय नि ह्वे सकदन कि क्रिकेट अब हमारो असली धर्म ह्वे गे।
जब राज्य  विधान सभाओं मा आधारिक विद्यालयों मा पढ़ाई स्तर पर सालों मा एक दिन बि बहस  नि ह्वावो पण जब  विधायक  रोज शून्य  काल मा क्रिकेट स्तर नि बढण पर चिंता जतावन अर राज्य माँ क्रिकेट की बदतर स्तिथि प् मुख्यमंत्री से इस्तीफा की मांग कारन तो बिंगण- समजण  चयेंद कि क्रिकेट से ही हमारो जीवन चलणु च।
जब  अखबारों मा आईपीएल मा विदेशी खिलाड्यूँ से भारतीय क्रिकेट को खतरा का समाचार पैलो पन्ना मा ह्वावो अर चीनन अपणि सैनिक शक्ति मा तिगुण इजाफा कार की छुटि सि  खबर दाद -खाज का विज्ञापनों  बीच मा ह्वावो तो या पक्की  बात च बल अब क्रिकेट भारतौ बान मान सम्मान को माध्यम ह्वे ग्यायि।
जब नेता लोग बयान द्यावन कि ये  चुनाव मा  हम विरोधियों तैं पविलियन भिजला अर राजनीति की  पिच पर हमारो ही राज होलु तो क्वी बि ब्वालल कि भारत मा असली राज तो क्रिकेट को ही च।
जब 'धनवान कैसे बने ' की किताब खुज्याण पर बि कखि नि मीलो पण ''क्रिकेट मे सट्टे से करोडपति बनने के सौ नुक्से' किताब हर  स्टाल पर  ह्वावो तो यांको अर्थ च बल भारत की आर्थिक  नीति क्रिकेट से प्रेरित होंदी।
जब सामजिक कार्यकर्ता अर बुद्धिजीवी सुबेर आन्दोलन कारन कि भारत मा औनलाइन लौटरी बंद हूण चयेंद अर श्याम दै भाषण द्यावन कि क्रिकेट बेटिंग तैं कानूनि जामा पहनाये जाण चयेंद त  यांक मतलब च बल अब हमारा  सामजिक नियम क्रिकेट का अनुसार ही चौलल।   
जब मै  सरीखा लिख्वारम लिखणो कुछ नि ह्वावो  त मि क्रिकेट पर लिखण लगि जावुं त या बात सही च कि हमारी असली संस्कृति क्रिकेट च।

 


Copyright @ Bhishma Kukreti  16/06/2013     
(यह लेख सर्वथा काल्पनिक है )