Articles By Bhisma Kukreti - श्री भीष्म कुकरेती जी के लेख

Bhishma Kukreti · June 20, 2013, 07:04:43 AM

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

आपदा बिभाग मा आपदा

चबोड़्या - चखन्यौर्या: भीष्म कुकरेती

(s = आधी अ, आधी अ//s= क, का , की,, कु के ,को आदि)

मि -आपदा बिभाग का फौंददार (सर्वोच्च अधिकारी ) जी! समनैन!
आपदा बिभागौ फौंददार- समनैन जी समनैन! जु बि बुलणाइ चौड़ ब्वालो मीन आज बीस टीवी चैनलों मा रेन डिजास्टर पर बहसों मा हिस्सा लीणों जाण।
मि -आप तो भूतपूर्व आइऎस अधिकारी छन ना जो पैल सरकारी दल तैं फैदा पौंछाणा ऐवज मा पोस्ट रिटायरमेंट स्कीम का तहत रिटायरमेंट का बाद भी चार पांच जगा बड़ा बड़ा पदों पर रैन?
आपदा बिभागौ फौंददार-हाँ तो न्यायिक प्रक्रिया हिसबन सब सही च।
मि -आपक उमर क्या होलि फौंददार जी?
आपदा बिभागौ फौंददार- होलि क्वी अस्सी का करीब।
मि -एक बात बथावदि तुम इथगा जोरन किलै सुसकरी भरणा छंवाँ?
आपदा बिभागौ फौंददार- अरे तुम तैं क्या पता! चार दिन तलक पैल तलक हम उत्तराखंड का जंगळु मा आग बणाक से युद्धस्तर पर लड़णा छया अर सि आज बिजोग पडि गे सरा उत्तराखंड मा बज्जर पड़ण से,बद्दळ फटण से, बरखा आण से, भळक आण से हमर आपदा विभाग आपदा मा ऐ ग्यायि।
मि -पण आपन अग्रिम सूचना त दीण छे कि भैरों! जोर की बरखा आण वाळ च।
आपदा बिभागौ फौंददार- बरखा सूचना दीणो काम हव्वामान विभागौ अर सूचना विभागौ काम च।
मि -त ह्व्वामान विभाग अर सूचना विभागन रैबार त भेजि होलु कि जोर की बरखा होलि!
आपदा बिभागौ फौंददार- हां अनाधिकारिक तौर पर हवामान विभाग अर सूचना विभाग से सूचना ऐ छे कि जोर की बरखा होलि।
मि -अनाधिकारिक तौर पर सूचना?
आपदा बिभागौ फौंददार- हां! हवामान विभाग अर सूचना विभाग से हिंदी, उर्दू अर अंग्रेजी मा मई मैना मा एक सूचना ऐ छे कि उत्तराखंड मा जून मध्य मा भंयकर बरखा ह्वे सकद च।
मि -तो याने सूचना ऐ छे कि जोरौ बरखा होलि।
आपदा बिभागौ फौंददार-नही या सूचना अधिकारिक सूचना नि माने जै सक्यांद।
मि -यी क्या बुलणा छंवां कि अधिकारिक सूचना नी च?
आपदा बिभागौ फौंददार-किलै कि उत्तराखंड मा संस्कृत बि राजकीय भाषा च अर नियमुं हिसाबन यदि संस्कृत मा सूचना नि आओ तो हमारो हिसाबन वा सूचना , अधिसूचना आधिकारिक सूचना -अधिसूचना नि माने जै सक्यांद।
मि -ह्यां पण बरखा से इथगा जान माल को नुकसान ह्वे गे अर इनि नुकसान त अब हर साल हि होणु च। फिर आपदा प्रबंधन मा इथगा ढिलै किलै?
आपदा बिभागौ फौंददार- नै नै ! हम ढीला नि छंवाँ। मीन पुरण फ़ाइल टटोळिन त पायि कि हमर विभगागन तब जु दुसर विभागौ तौळ छौ सन तिरपन , सन तिरसठ , सन तिरासी, सन तिराँणबे, सन तीन मा सूचना दे आलि छे कि केदारनाथ मा दूकान , होटल नि बणाओ, नि बणाओ . पण कैन बि हमर बात नि सूणि अर ना हि अब सुणणा छन। अर अब जब उजड़-बिजड़ ह्वे गे तों ....
मि -औ त तुमन अपण विभाग तैं बचाणो पूरी व्यवस्था कौरि आल।
आपदा बिभागौ फौंददार- जी हाँ
मि -पण क्वी त जुमेबारी ल्याल कि ना ? कि हर साल यो डिजास्टर होणु च तो यांक जुमेवार क्वा च?
आपदा बिभागौ फौंददार- चूंकि आपदा प्रबंधन एक संजैत काम च तो सामूहिक जुम्मेवारी च अर सामूहिक जुम्मेबारी ह्वावो उख क्वी बि जुम्मेबार नि होंद।
मि -जै हो आपदा विभाग की!

Copyright @ Bhishma Kukreti 20/06/2013
(यह लेख सर्वथा काल्पनिक है )

Bhishma Kukreti · June 20, 2013, 11:54:03 AM

History Aspects of Kumaon, Garhwal, Haridwar (Uttrakhand) in Harshavardhan Dynasty (500-647) part-I

History of Garhwal, Kumaon, Haridwar (Uttarakhand) - Part 77
(Classical Age History of Garhwal, Kumaon, Haridwar (Uttarakhand))

By: Bhishma Kukreti

There are a couple of sources for knowing the time of Harshavardhan. Historians take help of Harshacharit by Ban Bhatt and the travelogue by Chinese traveler Hiuen-Tsang. The ancestors of Harshavardhana ruled Thanesar (Sthaneshwar), Haryana Kingdom.
Ancestors of Harshavardhan

The Harsha inscriptions describe four kings before Harshavardhan- Narvardhan, Ajyavardhan and Prabhakarvardhan (500-580).

Prabhakarvardhan
Prabhakarvardhan was the son of Adityavardhan. Prabhakarvardhan had title 'Param Bhattarak Mahadhiraj'. He was under Gupta rule but might be he declared freedom and he extended his rule up to western Punjab, between western Vyasa valley and eastern Yamuna valley of Haryana.
Prabhakarvardhan had wars with Hunas.
Prabhakarvardhan had two sons Rajyavardhan and Harshavardhan. Prabhakarvardhan had a daughter Rajyashri who was married to Maukhari King Grahvarman.

Rajyavardhan (died in 606)
When his father died Rajyavardhan was engaged in war with Hunas. Rajyavardhan returned to Thanesar. He was not interested to take the responsibility. Howvwer, Rajyavardhan had to go Kanauj to help his widow sister's kingdom. Malav King attacked to Maukhari kingdom after death of Grahvarman Maukhari. Rajyavardhan defeated Malav king easily. However, Gaud King Sasanka killed Rajyavardhan with deceptive method.
Due to gaud killing to Rajyavardhan, his sister widow of Grahvardhan ran away towards Vindhya forest.
Harshavardhana (606-647)

Harshavardhana made peace in Kanauj and wished to search his sister Rajyashri. Gaud king ran away towards Vindhyachal.
Harshavardhana found his sister just at the time she was to be Sati. Harshavardhana stopped her burning. Rajyashri converted for Buddhism. Harshavardhan punished Gaud king and returned to Kanauj/Kanyakubja.

By advises of elders and Buddhist preachers, Harshavardhan merged his kingdom of Thanesar with Kanyakubja of Maukharis.

Kingdom Expansion by Harshavardhana

Harshavardhana extended his kingdom up to Magadha. He was defeated at Narmada bank by Pulkeshin II.
Historian suggest that Harshavardhana ruled parts of Uttar Pradesh, Uttarakhand, Eastern Punjab, Bihar, Bengal, parts of Orissa, Vallabhi, parts of Malva, and some part of Sindhustan.

Harshavardhana as Encourager of Scholars

Harshavardhana was famous for offering shelters to scholars. Harshavardhan was himself Sanskrit scholars that wrote three Sanskrit dramas – Naganand, Ratnavali and Priyadashika.
Matang Diwakar and Mayur were other Sanskrit scholars in Harshavardhana court.
BanBhatt the Court Scholar of Harshavardhan

BanBhatt was a court scholar of Harshavardhan. Ban Bhatt wrote two Sanskrit classics –Harshacharit and Kadambari. Ban Bhatt detailed the ancestral autography of Harsha in Harshacharit. There are details of Harsha early life in Harshacharit. Ban Bhatt also describes his ancestral history in Harshacharit.
BanBhatt could not complete Kadambari due to his death. His son Bhushan Bhatt or Pulind Bhatt was not interested to complete Kadambari as he was not court scholar of Harsha.

Travel by Chinese Traveler Hiuen-Tsang/Xuanzang

In the life of Harshavardhana, a Chinese traveler Hiuen-Tsang/ Xuanzang visited India. Hiuen-Tsang/ Xuanzang travelled India from 630-644 AD. Hiuen-Tsang/ Xuanzang provided various historical aspects of India including ancient Uttrakhand. The autography of Hiuen-Tsang/ Xuanzang is very important for Indian history knowledge.

Copyright@ Bhishma Kukreti 20/06/2013
References:
1-Jayswal, K.P., Andhkaryugin Bharat
2-Shiv Prasad Dabra, 'Charan', 1968, Uttarakhand ka Itihas, Bhag –1 and 3
3-Rahul Sankrityayan , Garhwal
4-Dinesh Saklani, 1998, Ancient Communities of the Himalayas
7-Arun Kumar Mishra, 1992, The Trading Communities in Ancient India:
8- Indian Archeology Review, 1968-69
12-Thapliyal, K.K, 1984, Inscriptions of Maukharis, Late Guptas, Pushyabhutis and Yashovarman of Kanauj
13-Uma Prasad Thapliyal, 2005, Uttaranchal: Historical and Cultural Prospective (Page 29, about Authority of Maukharis on Uttarakhand and Haridwar)
14-.Tripathi, R.S., History of Kanauj
15-Encyclopedia of Ancient Indian Geography Kashi-Z, Volume-2; Edited by Subodh Kapoor, 2002, page 459-460
16-Prem Hari Har Lal, 1993, Doon Valley Down the Ages, page 33
17-Kamboj, B.P.,2003, Early Wall Painting of Garhwal, page 20
(The History of Garhwal, Kumaon, Haridwar write up is aimed for general readers)

History of Garhwal – Kumaon-Haridwar (Uttarakhand) to be continued... Part -78
Xxx xx xx
History feature of Kumaon, Garhwal, Haridwar (Uttrakhand) in Harshavardhana Dynasty; Historical Aspects of Haridwar (Uttrakhand) in Harshavardhana Dynasty; History Characteristics of Udham Singh Nagar Kumaon, (Uttrakhand) in Harshavardhana Dynasty; History characteristic of Nainital Kumaon, (Uttrakhand) in Harshavardhana Dynasty; History characteristic of Almora, Kumaon, (Uttrakhand) in Harshavardhan Dynasty; History Features of Champawat, Kumaon, (Uttrakhand) in Harshavardhana Dynasty; History characteristic of Bageshwar Kumaon, (Uttrakhand) in Harshavardhana Dynasty; History characteristic of Pithoragarh, Kumaon, (Uttrakhand) in Harshavardhana Dynasty; History characteristic of Garhwal, (Uttrakhand) in Harshavardhana Dynasty; History characteristic of Dehradun, Garhwal, (Uttrakhand) in Harshavardhana Dynasty; History characteristic of Uttarkashi, Garhwal, (Uttrakhand) in Harshavardhana Dynasty; History characteristic of Tehri, Garhwal, (Uttrakhand) in Harshavardhana Dynasty; History characteristic of Pauri Garhwal, (Uttrakhand) in Harshavardhana Dynasty; History characteristic of Chamoli, Garhwal, (Uttrakhand) in Harshavardhana Dynasty; History characteristic of Rudraprayag, Garhwal, (Uttrakhand) in Harshavardhana Dynasty to be continued...

Bhishma Kukreti · June 20, 2013, 05:11:20 PM

Nandu Balo: Kumaoni Folk Song, Lyrical Folktale Illustrating Braveness of Child Krishna

Folklore, Folk Legends, Folk Myths of Kumaon-Garhwal, Haridwar, Uttarkahnd-62

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) – 9

(The write up is dedicated to Dr. Triolchan Pandey for his extensive works on Kumaon-Garhwal Folk and Modern Literature)

By: Bhishma Kukreti
This Kumaoni folk song is sung by women in group at the time of Jyoti festival. They also dance with song. The story folk song is about faith, persuasion, aim, objectives and braveness.

कुमाऊं, गढ़वाल ,हरिद्वार की लोक गाथाएँ -62

गढ़वाल , कुमाऊं , हरिद्वार, की मानवीय संवेदना आधारित लोक गाथाएँ -9

(सन्दर्भ : डा. त्रिलोचन पांडे , कुमाउनी और उसका साहित्य )
(इंटरनेट प्रस्तुति एवं व्याखा : भीष्म कुकरेती )

नंदू बालो

जाना , जाना , नंदू बालो , घर चली जालो,
कर इजू सांचि ज्युनार ए,
हम ले जाणो इजू मेरि चौगंगा पार,
कर इजू सांचि ज्युनार ए,
को त्वे बाला रे बाटो देखालो,
को त्वे बाला रे जमुन तरालो ए।
आँखा जोंला बाटो देखालो,
जंघा जोंला जमुन तरालो ए।
उति को उठो बालो मेरि बारूड़ि का घर,
बुणि दे बारूड़ि सोंच कुरड़ि ए।
उति को उठो बालो मेरा लोहार का घर,
गाड़ि दे लोहार कन्यारी कड़याल ए ,
उति को उठो बालो मेरि नागनी का घर,
टिपि दे नागनी मासी को फूल ए,
कि तु बाला रे जुआ हार ए,
ना मैं नागनी मासी दुख्यायो,
ना मै नागनी जुआ हार ए।
मासी का फूल की पूजा नि हुंनी,
ली जा बाला रे पड्याँ का फूल ए।
ली जा बाला रे झाडिया पडिया,
ली जा बाला रे पड़याँ की पाती ए।
म्यारा मामा कंस राजा का ज्यूंति पूजा,
वाँ रे चैनी मासी का फूल ए।
Son of Nandu (Nandu Balo or Krishna) says to his mother that she should cook tasty most food. He has to go to pluck flowers far away from here. Nandu Balo says that he has to go for flowers for Jyoti Puja at his maternal uncle Kansha's house.
Nandu Balo (Krishna) goes to basket maker for making basket. He goes to ironsmith for making arms.
His mother says," How would you go for flowers so far? Who will show you the road to flower forest? Who will cross you Yamuna River?"
Krishna replies," My eyes will show me road. My legs will cross me Yamuna River."
Passing all hurdles, Nandu Balo (Krishna) reaches to Naglok. He requests the Nagin for awakening Nag as there is Jyoti Parv at Kansha's house. He needed fresh Masi flowers.
Nagin asks," Have you been beaten by your step mother?"
Nandu Balo replies in negative.
Nagin asks," have you lost in gambling?"
Nandu Balo replies in negative.
Nagin asks," Have you lost the path?"
Krishna replies in negative and persuaded that he would take Masi flowers for Jyoti Parva at maternal uncle's house.
Nagin says that he can take Payinya flowers or flowers those are fallen on the garden.
Krishna replies that Payinya flowers are not used in Jyoti Puja neither the flowers fallen on ground.
Krishna told that he would put his foot on Nag head and would pluck fresh Masi flowers.
Then Nandu Balo (Krishna) put his foot on Nag head and plucked fresh Masi flowers for Jyoti Puja.
The folk songs also prove for respect for Krishna in the region.

Copyright (Interpretation) @ Bhishma Kukreti, 20/06/2013
Folklore, Folk Legends, Folk Myths of Kumaon-Garhwal-Haridwar (Uttarakhand) to be continued...63
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) –10

Curtsey and references

Dr. Krishna Nand Joshi, Kumaon ka Lok Sahitya (Folklore texts of Kumaon)
Dr Trilochan Pandey, Kumaoni Bhasha aur Uska Sahity(Folklore literature of Kumaon )
Dr 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 xx
Notes on Kumaoni Folk Song, Lyrical Folktale Illustrating Braveness of Child Krishna; Kumaoni Folk Song, Lyrical Folktale from Pithoragarh Illustrating Braveness of Child Krishna; Kumaoni Folk Song, Lyrical Folktale from Champawat Illustrating Braveness of Child Krishna; Kumaoni Folk Song, Lyrical Folktale from Bageshwar Illustrating Braveness of Child Krishna; Kumaoni Folk Song, Lyrical Folktale from Askot Illustrating Braveness of Child Krishna; Kumaoni Folk Song, Lyrical Folktale from Almora Illustrating Braveness of Child Krishna; Kumaoni Folk Song, Lyrical Folktale from Nainital Illustrating Braveness of Child Krishna; Kumaoni Folk Song, Lyrical Folktale from Udham Singh Nagar Illustrating Braveness of Child Krishna; Kumaoni Folk Song, Lyrical Folktale from Ranikhet Illustrating Braveness of Child Krishna; Kumaoni Folk Song, Lyrical Folktale from Haldwani Illustrating Braveness of Child Krishna

Bhishma Kukreti · June 21, 2013, 10:27:30 AM

Historical Aspects of Kumaon, Garhwal, Haridwar (Uttarakhand) in Harshavardhana Period (500-647) –part-2

History of Garhwal, Kumaon, Haridwar (Uttarakhand) - Part 78
(Classical Age History of Garhwal, Kumaon, Haridwar (Uttarakhand))

By: Bhishma Kukreti

Personality of Harshavardhana

Harshavardhana is called one of the great rulers of India.
There was peace and strong administration in north India in his time.
Harshavardhana was an energetic ruler and frequently used to travel himself to check the administration. Harshavardhana was a man of considerable literary interest and talents.
There was development in trade and commerce in his regime.
Harshavardhana tried to rejuvenate Buddhism.
Harshavardhana was a religious person who also administrated personally the Prayag Mahakumbh.
Harshavardhana was donor by nature.
Harshavardhana was a winner but was not a creator of big Kingdom as Mauryas or Guptas.

Uttarakhand in Harshavardhana Time

There are no inscriptions, archeological proofs or coinage available for knowing Uttarakhand in Harshavardhana period.
The Sanskrit classics 'Harshacharit' and 'Kadambari' by Banbhatt and travelogue by Hiuen –Tsang (from 629-645) are the main source for knowing Uttarakhand at this age.
Three Administrative Zones in Uttarakhand
According to Hiuen –Tsang, Uttarakhand was divided into three divisions of federal kingdoms under Harshavardhana- Srughana Janapada, Brahmpur Janapada and Govishan Janapada.

Srughana Janapada
In the travelogue, the words 'Su-lu-kie' are there. According to Cunningham, that kingdom or Janapada is Srughana. Waters doubted to theme of Cunningham. According to Smith, Srughana Janapada was extended up to north-east Ambala; Northern Saharanpur; Dehradun, nearby northern hilly kingdoms above Dehradun,. That means Srughana Janapada was from Sahranpur, Ambala to Bandarpunch, and valleys of Rupi, Supin, Pbar, Tons, Girinadi and Yamuna and west part of Ganga from Devprayag to Bawar.

Brhampur Janapada

The word Po-lo-mo of travelogue is called Brahmpur. There is no agreement about the territory of Brahmpur. It is guessed that Brahmpur was today's five districts of Garhwal and Pithoragarh, Almora, some part of Nainital (till Kaliganga) of Kumaon region.

Govishan Janapada

It is believed by studying the travelogue of to Hiuen –Tsang that Govishan Janpada was at plains of Kumaon –Khasipur including Rampur and Pilibhit. That was extended to middle valleys of Ramganga and Sharda-Ghaghra.

Copyright@ Bhishma Kukreti 21/06/2013
The History of Garhwal, Kumaon, Haridwar write up is aimed for general readers)

History of Garhwal – Kumaon-Haridwar (Uttarakhand) to be continued... Part -79

Historical Aspects of Kumaon, Garhwal, Haridwar (Uttarakhand) in Harshavardhana Era to be continued..

References:
1-Jayswal, K.P., Andhkaryugin Bharat
2-Shiv Prasad Dabra, 'Charan', 1968, Uttarakhand ka Itihas, Bhag –1 and 3
3-Rahul Sankrityayan , Garhwal
4-Dinesh Saklani, 1998, Ancient Communities of the Himalayas
7-Arun Kumar Mishra, 1992, The Trading Communities in Ancient India:
8- Indian Archeology Review, 1968-69
12-Thapliyal, K.K, 1984, Inscriptions of Maukharis, Late Guptas, Pushyabhutis and Yashovarman of Kanauj
13-Uma Prasad Thapliyal, 2005, Uttaranchal: Historical and Cultural Prospective (Page 29, about Authority of Maukharis on Uttarakhand and Haridwar)
14-.Tripathi, R.S., History of Kanauj
15-Encyclopedia of Ancient Indian Geography Kashi-Z, Volume-2; Edited by Subodh Kapoor, 2002, page 459-460
16-Prem Hari Har Lal, 1993, Doon Valley Down the Ages, page 33
17-Kamboj, B.P.,2003, Early Wall Painting of Garhwal, page 20
Xx xx xx
Brief notes on History Aspects of Kumaon, Garhwal, Haridwar (Uttarakhand) in Harshavardhana Era; History Features of Pithoragarh, Kumaon (Uttarakhand) in Harshavardhana time; History phases of Champawat, Kumaon (Uttarakhand) in Harshavardhana Era; History characteristic of Bageshwar Kumaon (Uttarakhand) in Harshavardhana age; History parts of Almora, Kumaon (Uttarakhand) in Harshavardhana period; History feature of Nainital Kumaon (Uttarakhand) in Harshavardhana Era; History Aspects of Udham Singh Nagar Kumaon (Uttarakhand) in Harshavardhana Era; History Aspects of Dehradun, Garhwal (Uttarakhand) in Harshavardhana Era; History characteristic of Haridwar, ancient Garhwal (Uttarakhand) in Harshavardhana Era; History features of Uttarkashi Garhwal (Uttarakhand) in Harshavardhana epoch; History Aspects of Tehri Garhwal (Uttarakhand) in Harshavardhana period; History portion of Chamoli Garhwal (Uttarakhand) in Harshavardhana period; History piece of Rudraprayag, Garhwal (Uttarakhand) in Harshavardhana time; History Aspects of Pauri Garhwal (Uttarakhand) in Harshavardhana period

Bhishma Kukreti · June 21, 2013, 06:21:57 PM

Veer Balak Haru Heet: Lyrical Folktale/Folk Song about Adventurous deeds of a Brave Young man
Folklore, Folk Legends, Folk Myths of Kumaon-Garhwal, Haridwar, Uttarkahnd-63

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) – 10

(The write up is dedicated to Shri Khima Nand Sharma for his extensive works on Kumaon-Garhwal Folk Literature)

By: Bhishma Kukreti

Khima Nand Sharma wrote along poetry on the basis of folktales .The book was published by Kumauni Sahitya Sadan, Delhi, 1980.
The events of story are from Gujdu Kot, Salt area of Almora.
The story starts as -

कुमाऊं, गढ़वाल ,हरिद्वार की लोक गाथाएँ -63

गढ़वाल , कुमाऊं , हरिद्वार, की मानवीय संवेदना आधारित लोक गाथाएँ -10

(सन्दर्भ :खिमा नंद शर्मा , बीर बालक हरु हीत )
(इंटरनेट प्रस्तुति एवं व्याखा : भीष्म कुकरेती )
वीर बालक हरु हीत
गोरखा लै जित जब अल्मोड़ा गढ़वाल।।
तै बखत समर सिंह गुज्डू कोट मज,
सात च्यल सात ब्वारी चार पट्टी रज।।
तल्ली पट्टी सल्ट मज समरू छी हीत।
कस छी बखता भया कसी छी ओ रीत ..
गज्डू कोट सल्ट मज छिय तैंक बसनाम।
चार दिन दुनिया में चले गया नाम।
सात च्याल , सात ब्वारी खूब झर फर।
चार पट्टी मालिक छ कैकी निहै डर।
कुणखेत बारैड़ में कमै खणी स्यरा।
गज्डू कोट मज है रै अनधनै ढेरा।
भारी सुख चैन हैरी भारी छी सम्पति।
जब आनी बुरा दिन बैठी जै कुमति।
सात च्याला समरू का भारी शूरबीर।
आई गय अभिमान निल्यना खातिर।
आणियाँ जाणियाँ लोग है गई हैरान।
हमारी पुकार न्है जो इश्वरा दरबार।
गज्डू कोट मज हैरो कस अत्याचार।।

Samar Singh of Gujdu Kot had seven sons and seven daughters in laws. They were very prosperous with crops and domestic animals. They seven brothers become proud and started harassing common men. People were afraid to go here and there due to their oppressive deeds. People of Gujdu Garh were miserable and God heard their voices. There was epidemic in the region. All the seven brothers fell ill and died. At last, Samar Singh died too by shock.
Samar Singh had a younger child Haru Heet. All widow sisters in laws and mother were now dependent on him.
When Haru Heet became young, he told to his sister in laws that he was going to Talla Salt to collect tax from farmers under his territories. He ordered in Salt to pay tax. All farmers obeyed his order. Now, the farmers requested Haru Heet to find bride for him.
The news reached to his sisters in laws through an enemy. The enemy Haiti told his sisters in laws that now wife of Haru Heet would rule on those seven women.
All the sisters in law started walking away from their hose. They reached to Chanikhet. There were two brothers who had herds of buffalos- Hama and Dhama. Two brothers met these seven women. They took those seven widow women for them. Seven widow women were enjoying milk and milk products.
When Haru returned to his home he found that his sisters in laws were missing. Haru Heet went for search of his sister in laws. He reached to Chanikhet.
Haru Heet asked his sisters in laws to come back. However, Hama and Dhama resisted. There was fierce fight between Hama-Dhama and Haru Heet. They killed Haru Heet.
He goes to his mother in dream. His mother got him alive. Haru Heet killed Hama and Dhama.
Haru Heet brought back his sisters in laws.
Jealously, furiously, his sisters in laws advised him to marry Malu Rauteli of Bhot country. Haru Heet was ready to go Bhot des. His mother cautioned him not go Bhot des as in habitants of Bhot Des are having black magic.
On an auspicious day, Haru Heet started his journey for Bhot Des. Crossing many hills, and rivers, Heet reached to Bhot Des. First he visits the Goddess temple and prays to Devi. There he meets Malu Rauteli. Haru Heet tells her his motto for coming Bhot Des.
Malu Rauteli hid Haru by magic power in her palace.
Kalu Sauk the father of Malu Rauteli comes to know about Haru Heet hiding the palace of his daughter. He attacks to Haru by magic power. Malu diffused her father's magic power.
Haru Heet comes in open to fight with Kalu Sauk. Haru Heet killed Kalu Sauk and his soldiers.
Haru Heet and Malu Rauteli came back with wealth to Gujdu Kot. On the way, Haru Heet offered a gold umbrella to Bageshwar Devi.
One day, Haru Heet went to Bhabhar with his goats. His sisters in law dumped Malu Rauteli into lake. Malu comes in the dram of Haru Heet and tells the truth.

Haru Heet comes to his village and killed his sister in laws. At the end, he also ends his own life.
This way it is sad end of story.

Copyright (Interpretation) @ Bhishma Kukreti, 21/06/2013
Folklore, Folk Legends, Folk Myths of Kumaon-Garhwal-Haridwar (Uttarakhand) to be continued...64
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) –11

Curtsey and references

Dr. Krishna Nand Joshi, Kumaon ka Lok Sahitya (Folklore texts of Kumaon)
Dr Trilochan Pandey, Kumaoni Bhasha aur Uska Sahity(Folklore literature of Kumaon )
Dr 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
Khima Nand Sharma, Veer Balak Haru Heet, Kumauni Sahitya Sadan, Delhi, 1980.
Xxx xx
Notes on Lyrical Folktale/Folk Song from Kumaon about Adventurous deeds of a Brave Young man; Lyrical Folktale/Folk Song from Bhikiya Sain Almora, Kumaon about Adventurous deeds of a Brave Young man; Lyrical Folktale/Folk Song from Ranikhet, Almora, Kumaon about Adventurous deeds of a Brave Young man; Lyrical Folktale/Folk Song from Salt, Almora, Kumaon about Adventurous deeds of a Brave Young man; Lyrical Folktale/Folk Song from Chaukhutiya, Almora, Kumaon about Adventurous deeds of a Brave Young man; Lyrical Folktale/Folk Song from Someshwar, Almora, Kumaon about Adventurous deeds of a Brave Young man; Lyrical Folktale/Folk Song from Dwarhat, Almora, Kumaon about Adventurous deeds of a Brave Young man; Lyrical Folktale/Folk Song from Bhanoli, Almora, Kumaon about Adventurous deeds of a Brave Young man; Lyrical Folktale/Folk Song from Jainti, Almora, Kumaon about Adventurous deeds of a Brave Young man; Lyrical Folktale/Folk Song from North India about Adventurous deeds of a Brave Young man; Indian Lyrical Folktale/Folk Song from Almora, Kumaon about Adventurous deeds of a Brave Young man; South Asian Lyrical Folktale/Folk Song from Almora, Kumaon about Adventurous deeds of a Brave Young man; Oriental Lyrical Folktale/Folk Song from Almora, Kumaon about Adventurous deeds of a Brave Young man

Bhishma Kukreti · June 22, 2013, 10:46:59 AM

लोक साहित्य की अवहेलना विनास लाती है

भीष्म कुकरेती

तीन चार दिन पहले उत्तराखंड ने भूस्खलन , बाढ़ त्रासदी झेली। टीवी चैनलों और इंटरनेट सोसल मीडिया ने इस खबर को हर भारतीयों तक पंहुचाया और कंहीं ना कंही हिमालय पर्यावरण सुरक्षा पर लोगों को सोचने को मजबूर कर ही दिया।
जो मेरी उम्र के हैं और जिनका जन्म पहाड़ों में हुआ है उन्हें पता है कि भळक (पानी के साथ मिट्टी का उफान ) केवल कुछ मिनटों का होता है और इतने समय में सारा खेल खत्म हो जाता है।
नदियों में अथवा गाड -गदनो में अचानक बाढ़ आना , भूस्खलन होना पहाड़ों के लिए नये नही हैं और ना ही ऐसी विनाशकारी घटनाएँ रुकेंगी। भूतकाल में इससे भी बड़ी विनाशकारी दुर्घटनाएं उत्तराखंड में होती आयी हैं किन्तु इतना सर्वनाश कभी नही हुआ या हमारे पास रिकौर्ड उपलब्ध नही हैं।
बिटिश शासन पहले प्रकृति जनित विनाश को रोकने के लिए या सहायता हेतु कोई सरकारी तन्त्र नही हुआ करता था . आखिर हमारा पुरातन समाज कैसे इन विघटनो व प्राकृतिक विपदाओं को रोक सकने में सक्षम था?
वास्तव में समाज में एक प्रभावकारी तन्त्र था जो इन दुर्घटनाओं को रोक सकने में सक्षम था और वह तन्त्र था लोक साहित्य पर आधारित रहना और लोक साहित्य के हर दम रचना करना व उस साहित्य को दूसरी पीढ़ी तक पंहुचाना।
लोक साहित्य केवल नाच गान तक सीमित नही होता है अपितु वह अपने गाँव का इतिहास, पर्यावरण, भूगर्भ शास्त्र व भूगोल की विशेषताओं के ज्ञान को सूचित करने व सरक्षित करने का भी होता था।
पहले प्रत्येक गाँव में एक ज्ञान बांटा जाता था कि इस गाँव में किस प्रकार के मकान बनने चाहिए व कहाँ मकान बिलकुल नही बनने चाहिए। पहले लोक साहित्य के जरिये प्रत्येक गांववासी को ज्ञान होता था कि मकान बनाने से पहले पहाड़ (पथरीला भाग ) की स्थिति क्या होनी चाहिए और बारिश,ठंड, पाला , बर्फ से बचने के लिए मकान की वास्तु क्या होना चाहिए। केदारनाथ में विनाश हुआ किन्तु केदारनाथ मन्दिर अभी भी खड़ा है तो इसका अर्थ है कि जब केदार मन्दिर बना होगा तो पता किया गया होगा कि पानी और भळक आने की स्थिति में भी मन्दिर को हानि नही होगी। बद्रीनाथ के पास माणा व बामण गाँव प्राचीन काल से हैं किन्तु केदारनाथ पहाड़ी पर गाँव ना होना हमे आगाह करता है कि वह पहाड़ जनसंख्या का बोझ सहन करने में असक्षम्य है।
हमारे पुरखे अपने लोक साहित्य की पूजा करते थे और उस पर मनन करते थे व क्रियावनित भी करते थे. मै अपने गाँव का उदाहरण दूँ तो ज्ञात होता है कि हमारे पुरखे अपने लोक साहित्य की इज्जत करते थे. लोक विश्वास था कि गाँव की जनसंख्या नही बढनी चाहिए। मेरा गाँव सात आठ सौ साल पुराना है और इतिहास गवाह है कि यहाँ से हर पचीस -पचास साल में परिवार पलायन कर दुसरे गाँव वसाते थे और भूमि पर अनावश्यक जनसंख्या का बोझ कम करते जाते थे. फिर बहुत सी जगहों को अशुभ नाम दिया जाता था कि वहां कोई मकान न बने। मैंने इतिहास व भूगोल , वनस्पति शास्त्र की दृष्टि से पाया तो इन अशुभ जगहों पर भळक आता था या भळक आने की संभावनाएं अभी भी हैं। धरती को मकान के लिए शुभ या अशुभ बतलाने में ख़ास वनस्पति होने का भी हाथ होता था। यदि किसी धरती में तूंग, किनगोड़ा या सुरै प्रचुर मात्रा में पैदा होते थे तो उस धरती को मकान के लिए अशुभ माना जाता था। बहुत सी जगहों पर विशेष घास का जमना उस जगह के शुभ या अशुभ होने का संकेत देता था. शुभ या अशुभ का अर्थ होता था कि जगह भौगोलिक व भूगर्भीय हिसाब से मकान बनाने के लायक है कि नहीं?
गाड गदन के पास मकान या गौसाला या अनाज भंडार गृह बनाना हो तो गाड गदन के बहाव व गाड गदन या नदी के स्यूँसाट (पानी की आवाज ) सम्बन्धी लोककथनों का सहारा लिया जाता था। वास्तव में गाड -गदन -नदी के पानी की आवाज या स्यूँसाट उस स्थान की भौगोलिक व भूगर्भीय स्तिथि का पूरा विवरण देता है।
गाय पालन को भेड़ -बकरी -घोड़े-भैंस पालन से अति उत्तम माना जाता था और यह लोक कथन भी हमारे पुरखों का समुचित लोक ज्ञान का परिचायक है। हमारे क्षेत्र में एक पुरानी कहावत चलती थी ," तै गाँव मा ढिबर-बखर बिंडी छन तख बेटी नि दीण, जरूर तै गाँ मा लखडु कमी रालि'. यह कहावत या कथन भेड़- बकरियों की संख्या और लकड़ी लायक पेड़ों के मध्य एक रिश्ता बयान करता था।
आज सडकें बनाने पर जोर दिया जा रहा है जो सही भी है। पहाड़ी क्षेत्रों में गुरबट याने पगडंडी कहाँ खोदी जाय के लिए भी स्थानीय लोक कथन होते थे और जहां उपरी भाग से मिट्टी या पत्थर गिरने का भय होता था उस रास्ते गुरबट नही बनते थे।

आज विकास एक आवश्यकता है किंतु पहाड़ों के विकास में पहाड़ी संस्कृति, पहाड़ी लोक साहित्य , स्थानीय लोक साहित्य, स्थानीय लोक कथनों को भी याद रखना उससे भी अधिक आवश्यक है। नदी किनारे मकान दुकान बनाने के लिए प्रकृति के नियमों की अवहेलना को विकास नही कहा जा सकता है।
पहाड़ों में प्रत्येक युग में नई तकनीक को अपनाया जाता रहा है किंतुं हमारे पुरखे प्रत्येक तकनीक को स्थानीय आवश्यकता के हिसाब से ढाल कर आयातित तकनीक में आवश्यक परिवर्तिन करते जाते थे। अब पहाड़ों में नई तकनीक को पहाड़ों के हिसाब से बदलने का रिवाज सर्वथा समाप्त हो गया है। जापानी ढंग से बद्रीनाथ में धान लगाये जायेंगे या लोहे के वेस्टर्न हलों से पहाड़ी खेतों में हल चलाया जाएगा तो इन नई तकनीकों से तकलीफ होनी ही है। मोटर सडक बनाने के लिए पहाड़ो का कटान जरूरी है किंतु कटान यदि बम फोड़ कर किया जाएगा तो वह नई तकनीक हानिकारक ही होगी।
आज आवश्यकता है स्थानीय लोक कथ्यों और लोक कथनों को सामने रखा जाय और फिर विकास किया जाय। यदि हम 'सरगा दिदा पाणि दे पाणि दे' लोक गीत की जगह 'रेन रेन गो अवे' लोक गीत को महत्व देंगे तो केदार घाटी जैसा विनास ही हर साल देखने को मिलेगा। साल -शीसम और बांज काटने के लिए अलग अलग तरह की दरातियों की आवश्यकता पडती ही है। यदि बांज और शीशम के पेड़ों का कटान एक ही तकनीक से होगा तो बंजण (बांज का वन ) को तो नुकसान पंहुचेगा ही।
आज आवश्यकता नई तकनीक को स्थानीय भूगोल -वनस्पति -भूगर्भ अनुसार (लोक हिसाब से ) अनुकूलित करने का है जिससे केदार घाटी जैसा विनास देखने को न मिले।

Copyright @ Bhishma Kukreti 22/06/2013

Bhishma Kukreti · June 22, 2013, 01:29:04 PM

Cities and Towns of Garhwal, Kumaon and Haridwar in Harshavardhana Period (sixth and seventh century)

History of Garhwal, Kumaon, Haridwar (Uttarakhand) - Part 79

(Classical Age History of Garhwal, Kumaon, Haridwar (Uttarakhand))

By: Bhishma Kukreti

The travelogue of Hiuen –Tsang and Kadambari and Harshacharit by Banbhatta provide some light on the cities or towns of Garhwal, Kumaon and Haridwar regions of Uttarakhand in Harshavardhana period.

Srughana (part of Today's Saharanpur District)

Srughana was the prosperous capital of Kuninda rulers. As per travelogue of Hiuen –Tsang, Srughana was situated at south and western part of Uttarakhand. Hiuen –Tsang describes that the area of this city was more than three miles and there were Buddhist Stupa and temples. The city was losing its prosperity and importance. Cunningham suggests that Srughana was today's Sughanv of Ambala.

Mayur Nagar or today's Haridwar in Harshavardhana Period

According to Hiuen –Tsang, Mo-yu-lo or Mayurnagar was situated in eastern part of Ganga. Its periphery was around three and half miles. The population of city was dense. The canals or drainage canals were having clean water. There was famous and miraculous temple at the bank of Ganges. There was a Kund/water reservoir made by heavy stones. The canals used to bring water for this Kund.
The said temple or place was called Gangadwar. There were many houses for pilgrims. The kings of other parts used to donate for food, medical facilities and shelters for pilgrimages.
There are disputes among historians for Mayurnagar and today's Mayapur as the same place. It is clear that Haridwar got pilgrim importance in this Age. Some historians state that Mahakumbha was already celebration common in Haridwar in Harshavardhana period.

Brahmapura city in Harshavardhana Period

There are multiple views for Brahmapura city described by great Chinese traveler Hiuen –Tsang.
Rahul, Atikinson, Oakley state that Brahmapura city was Barahat of Uttarkashi. According to Waters and Gupte, Brahmapura city of Harsha period is Lakhnapur. Furar sate that laldhang (Bawar) was Brahmapura city. Mukandilal and martin believed that present Shrinagar was Brahmapura city. Dabral informs that there is an old village Brahmapura in Bijnor district and there are ruins in the village. Dabral suggests that Brahmapur was wrongly described in place of Govishan.

Govishan Nagar in Harshavardhana Period

The travelogue of Hiuen –Tsang describes Govishannagar as the capital of Govishan Janapada. Govishannagar was extended in two and half miles area. It was a natural fort. There were forest and ponds around Govishannagar. There were Stupas and idols of Buddha. Buddhist religion was popular religion. This city is Bawar of today's Udham Singh Nagar specially Kashipur of Kumaon. However, there is possibility that Berinag would be the place.

Mordhwaj in Harshavardhana Period

Chinese traveler did not mention the city but ruins of Mordhwaj (south of Bawar Garhwal and village of Bijnor district), determine that the city existed in seventh century. The population was dense and Buddhism was more common than Hindu or Sanatan cults. There were Stupas in the city. Brick making building were common in the region.

Dev Prayag in Harshavardhana Period

The Chinese traveler Hiuen –Tsang did not mention about Dev Prayag. However, the inscriptions found in Dev Prayag stand that Dev Prayag was very important pilgrim place. Maharajadhiraj Kalyanvarman built Bhanumandir just after the death of Harshavardhana.

Copyright@ Bhishma Kukreti 21/06/2013
(The History of Garhwal, Kumaon, Haridwar write up is aimed for general readers)

History of Garhwal – Kumaon-Haridwar (Uttarakhand) to be continued... Part -80

Historical Aspects of Kumaon, Garhwal, Haridwar (Uttarakhand) in Harshavardhana Era to be continued...

References:
1-Jayswal, K.P., Andhkaryugin Bharat
2-Shiv Prasad Dabra, 'Charan', 1968, Uttarakhand ka Itihas, Bhag –1 and 3
3-Rahul Sankrityayan , Garhwal
4-Dinesh Saklani, 1998, Ancient Communities of the Himalayas
7-Arun Kumar Mishra, 1992, The Trading Communities in Ancient India:
8- Indian Archeology Review, 1968-69
12-Thapliyal, K.K, 1984, Inscriptions of Maukharis, Late Guptas, Pushyabhutis and Yashovarman of Kanauj
13-Uma Prasad Thapliyal, 2005, Uttaranchal: Historical and Cultural Prospective (Page 29, about Authority of Maukharis on Uttarakhand and Haridwar)
14-.Tripathi, R.S., History of Kanauj
15-Encyclopedia of Ancient Indian Geography Kashi-Z, Volume-2; Edited by Subodh Kapoor, 2002, page 459-460
16-Prem Hari Har Lal, 1993, Doon Valley down the Ages, page 33
17-Kamboj, B.P., 2003, Early Wall Painting of Garhwal, page 20
Xx xx xx
Notes on History aspects - Cities and towns of Garhwal, Kumaon and Haridwar in Harshavardhana Period; Oriental History aspects - Cities and towns of Garhwal, Kumaon and Haridwar in Harshavardhana Period; South Asian History aspects - Cities and towns of Garhwal, Kumaon and Haridwar in Harshavardhana Period; Asian History aspects - Cities and towns of Garhwal, Kumaon and Haridwar in Harshavardhana Period; Indian History aspects - Cities and towns of Garhwal, Kumaon and Haridwar in Harshavardhana Period; North Indian History aspects - Cities and towns of Garhwal, Kumaon and Haridwar in Harshavardhana Period; Himalayan History aspects - Cities and towns of Garhwal, Kumaon and Haridwar in Harshavardhana Period; Central Himalayan History aspects - Cities and towns of Garhwal, Kumaon and Haridwar in Harshavardhana Period

Bhishma Kukreti · June 23, 2013, 11:57:31 AM

Socio-Culture- Economics of Garhwal, Kumaon, Haridwar (Uttarakhand) in Harshavardhana Period (sixth and seventh century)

History of Garhwal, Kumaon, Haridwar (Uttarakhand) - Part 809

(Classical Age History of Garhwal, Kumaon, Haridwar (Uttarakhand))

By: Bhishma Kukreti

Climate in Garhwal, Kumaon, Haridwar (Uttarakhand) in Harshavardhana Period

The Chinese traveler Hiuen –Tsang or Zuanzang/Xuanzang describes the climate of Srughana equal to Thaneshwar/Sthaneshwar (Haryana) the capital of Harshavardhana. The climate of Govishan (Kashipur, Bawar of present Kumaon) was same as Matipur. Hiuen –Tsang or Zuanzang/Xuanzang states that the climate of Brahmpur was colder.

Crops, and Fertile Land of Garhwal, Kumaon, Haridwar (Uttarakhand) in Harshavardhana Period

Hiuen –Tsang or Zuanzang/Xuanzang provides details of crops, land fertility and minerals of the region too.
The soil of Srughana (Saharanpur region) was as same as Thaneshwar. The land of Brahmapura was fertile and people grew two crops. Govishan land was also fertile as Matipur. The crops were rice, wheat, barleys, sugarcane, grams, pulses, vegetables and fruits.

Minerals and commerce in Garhwal, Kumaon, Haridwar (Uttarakhand) in Harshavardhana Period

Harshacharit details about many historical aspects of Uttarakhand in Harsha period. There were copper and rocky crystals mines in Brahmapura. There were production centers of copper and rocky crystal items in Brahmapura and Mayurnagar (Haridwar district). The ornaments were manufactured in Mayrunagar (present Haridwar). There was trade between Kumaon-Garhwal and Tibet for gold dust, chamar , wool and woolen materials, musk, , mineral salt, herbs, shilajit and other minerals. , There was high demand for the Bhardwaj horses of Garhwal and Tangan horses from Bhotiya region of Garhwal-Kumaon for Harshavardhana army. There was separate horse riding armed force for Bhardwaj and Tangan horses in Harshavardhana army.
The Himalayan snow was exported to plains of Harshavardhana territory.

Inhabitants of Garhwal, Kumaon, Haridwar (Uttarakhand) in Harshavardhana Period

There was dense population in cities of Uttarakhand in Harsha period.
The people of Srughana were honest. Srughana people respected the scholars and intellectuals.
Brahmapura people were rough in nature, were not interested in scholarly works but were inclined to commerce.
Govishan people were honest, religious and respectful to education. Mostly people were Hindu and there were Buddhist too.

Gurukul organizations in Garhwal, Kumaon, Haridwar (Uttarakhand) in Harshavardhana Period

Gurukul system was stronger in Garhwal, Kumaon, Haridwar (Uttarakhand) in Harshavardhana Period.
Buddhists also had Gurukul or Math system in Garhwal, Kumaon, Haridwar (Uttarakhand) in Harshavardhana Period.

Social Norms in Garhwal, Kumaon, Haridwar (Uttarakhand) in Harshavardhana Period

Caste Systems- The four casts system was prevailing in Garhwal, Kumaon, Haridwar (Uttarakhand) in Harshavardhana Period. Brahmins were dominating the society.
Marriages: Usually marriages took place in older age or mature age. Having many wives was common. The upper cast would marry with lower caste.

Sati- Sati system was there.
Astrology- People had faith in astrology, tantric-Mantrik or future tellers and folk healers.

Education in Garhwal, Kumaon, Haridwar (Uttarakhand) in Harshavardhana Period

The seventh century inscription of Garhwal and Kumaon proves that there was an arrangement of Sanskrit learning in the region.

Languages of Garhwal, Kumaon, Haridwar (Uttarakhand) in Harshavardhana Period

The local languages were spoken by people. Sanskrit was the language of elite and court.

Religions of Garhwal, Kumaon, Haridwar (Uttarakhand) in Harshavardhana Period

Shaivism was more popular than other sects in Garhwal, Kumaon, Haridwar (Uttarakhand) in Harshavardhana Period.
There were people believing on Sun God in Garhwal, Kumaon, Haridwar (Uttarakhand) in Harshavardhana Period. The Sun temples were built in seventh century in Garhwal and Kumaon.
Ganga and other rivers of central Himalaya were Poise Rivers and pilgrims were common in Uttarakhand.
To end life in Haridwar, Bhrigupanth near Kedarnath was also a fact of this time.

There was Buddhism but was on declining side in Garhwal, Kumaon, Haridwar (Uttarakhand) in Harshavardhana Period.
The Shaivism was at that stage that became the basis of Nathpanth.
There were very few Jain followers in plains of Uttarakhand.

Copyright@ Bhishma Kukreti 22/06/2013
(The History of Garhwal, Kumaon, Haridwar write up is aimed for general readers)

History of Garhwal – Kumaon-Haridwar (Uttarakhand) to be continued... Part -81

References:
1-Jayswal, K.P., Andhkaryugin Bharat
2-Shiv Prasad Dabra, 'Charan', 1968, Uttarakhand ka Itihas, Bhag –1 and 3
3-Rahul Sankrityayan , Garhwal
4-Dinesh Saklani, 1998, Ancient Communities of the Himalayas
7-Arun Kumar Mishra, 1992, The Trading Communities in Ancient India:
8- Indian Archeology Review, 1968-69
12-Thapliyal, K.K, 1984, Inscriptions of Maukharis, Late Guptas, Pushyabhutis and Yashovarman of Kanauj
13-Uma Prasad Thapliyal, 2005, Uttaranchal: Historical and Cultural Prospective (Page 29, about Authority of Maukharis on Uttarakhand and Haridwar)
14-.Tripathi, R.S., History of Kanauj
15-Encyclopedia of Ancient Indian Geography Kashi-Z, Volume-2; Edited by Subodh Kapoor, 2002, page 459-460
16-Prem Hari Har Lal, 1993, Doon Valley down the Ages, page 33
17-Kamboj, B.P., 2003, Early Wall Painting of Garhwal, page 20

Bhishma Kukreti · June 23, 2013, 04:52:04 PM

Maletha ki Kool; Folk song/Folktale about great Social Work and Sacrifice

Folklore, Folk Legends, Folk Myths of Kumaon-Garhwal, Haridwar, Uttarkahnd-65

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) – 12

(The write up is dedicated to Bhola Datt Devrani for his works on Garhwal Folk and Modern Literature)

By: Bhishma Kukreti

The present story is related to brave Bhad Madho Singh Bhandari who dug the tunnel to bring water canal up to his village Maletha. Usually, Bhad Madho Singh Bhandari of Garhwal army and Bhad Madho Singh Bhandari of Maleth village are said to be same. However, the history does not match with folk sayings for two great personalities being same.

कुमाऊं, गढ़वाल ,हरिद्वार की लोक गाथाएँ -65

गढ़वाल , कुमाऊं , हरिद्वार, की मानवीय संवेदना आधारित लोक गाथाएँ -12

(सन्दर्भ: भोला दत्त देवरानी , मलेथा की गूल )
(इंटरनेट प्रस्तुति एवं व्याखा : भीष्म कुकरेती )

मलेथा की कूल: समाज सेवा गाथा
(Tal-Thadya Geet)

धौळि का छालु पल्ले किनारो,
उंच माँगे मलेथा क सेरो,
सैणु छ, स्वाणु रौंतेलु गौं च।
एक दिन छ्यू भूखो मलेथो,
आज सि पाणि सेरो कुल्यांदो,
तै दिनों छैयु नि स्यो मलेथो।
कोटू गत्थूक गाँव छया,
धान नि नौऊँ कु होंद छैया,
दूर बटी सारि मुंडा मुगैई,
लांद छै पाणि पीणा कु तैइ ।
तब की बात तख रैंदु छयो,
माधु भंडारी मासूर छैयो।

One day, Bhad Madho Singh Bhandari returned to his village from court. He was tired. Bhad Madho Singh Bhandari asked his sister in law for meal. His sister in law offered him bread without vegetable. Unhappily, he asked vegetable. Sarcastically, his sister in law tells that there is no water canal in his village that the villagers would enjoy vegetable a s spinach, onion, garlic and other green vegetables.
Madho Singh Bhandari felt insulted. He tells his sister in law to dig canal. She tells that it is the job of men to dig canal.
Second day, Madho Singh Bhandari reached to court. The court men insulted him that there is no water canal in his village.
Madho Singh Bhandari took vow to get water canal in his village.
There was a hill in between Chandrabhaga River and his village. Bhandari performed necessary rituals. Bhandari took necessary appliances and started digging tunnel to get Chandrabhaga water to his village Maleth. Slowly, slowly he started to cut hill for making tunnel. After watching his hard work, villagers also came to help him.
One day, he took his son Gaje Singh with him. He and villagers were busy in cutting the hill for making tunnel. In the mean time a stone ascended on the head of Gaje Singh. Gaje Singh died there only. He completed the work of tunnel making work on the same day.
Water started reaching to Maleth from Chandrabhaga River.
Now Maletha village was able to grow various types of vegetables and rice.
कसो छ भंडारी तेरो मलेथा ?
गौं मूड़ को सेरो मेरा मलेथा।
गौं मथे मेरा मलेथा।
ऐ जाणू रुकमा मेरा मलेथा।
पाळिङ्गा की बाड़ी मेरा मलेथा।
लासण की क्यारी मेरा मलेथा।

Madho Singh Bhandari is one the great Indian personalities who showed the world about taking cause till it is finished.

Copyright (Interpretation) @ Bhishma Kukreti, 23/06/2013
Folklore, Folk Legends, Folk Myths of Kumaon-Garhwal-Haridwar (Uttarakhand) to be continued...66
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) –13

Curtsey and references

Dr. Krishna Nand Joshi, Kumaon ka Lok Sahitya (Folklore texts of Kumaon)
Dr Trilochan Pandey, Kumaoni Bhasha aur Uska Sahity(Folklore literature of Kumaon )
Dr 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
Khima Nand Sharma, Veer Balak Haru Heet, Kumauni Sahitya Sadan, Delhi, 1980.
Xx xx xx
Notes on Folk song/Folktale about great Social Work and Sacrifice from Tehri Garhwal; Garhwali Folk song/Folktale about great Social Work and Sacrifice from Tehri Garhwal; Garhwali Folk song/Folktale about great Social Work and Sacrifice from Kirtinagar Tehri Garhwal; Garhwali Folk song/Folktale about great Social Work and Sacrifice from Badiyargarh Tehri Garhwal; Garhwali Folk song/Folktale about great Social Work and Sacrifice from Dangchaunra Tehri Garhwal; Garhwali Folk song/Folktale about great Social Work and Sacrifice from Kalidhari Tehri Garhwal; Garhwali Folk song/Folktale about great Social Work and Sacrifice from Ghandyaldhar, Tehri Garhwal; Uttarakhandi Folk song/Folktale about great Social Work and Sacrifice from Tehri Garhwal; Central Himalayan Folk song/Folktale about great Social Work and Sacrifice from Tehri Garhwal; Himalayan Folk song/Folktale about great Social Work and Sacrifice from Tehri Garhwal; North Indian Folk song/Folktale about great Social Work and Sacrifice from Tehri Garhwal; Indian Folk song/Folktale about great Social Work and Sacrifice from Tehri Garhwal; Indian subcontinent Folk song/Folktale about great Social Work and Sacrifice from Tehri Garhwal; South Asian Folk song/Folktale about great Social Work and Sacrifice from Tehri Garhwal; Asian Folk song/Folktale about great Social Work and Sacrifice from Tehri Garhwal; Oriental Folk song/Folktale about great Social Work and Sacrifice from Tehri Garhwal

Bhishma Kukreti · June 23, 2013, 07:21:48 PM

Anchhari/Matri Hantya Jagar: Folk Song about Awakening Ritual for calling Fairies -Part-3

Folk Literature of Ravain/Rawaeen, Yamuna-Tons Valley Region, Uttarkashi, Garhwal -25

Jagar Gatha (Lyrical Prose Folk Ritual Sayings) from Ravain/Rawaeen, Yamuna -Tons Valley, Uttarkashi, Garhwal Region-19

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

Translation, Interpretation by: Bhishma Kukreti

Believing on fairies is common belief in all regions. For example, in Irish folk literature there is mention of that fairies were both feared and respected. The si or Irish fairies were is invisible for mortals; fairies lived in chariot and were involved in human activities. Many calamities were believed due to curses of fairies. The Irish folk literature mentions that there was tension between fairies and mortals. The boys used to dress females dress for protecting them from fairies as it was believed that fairies would choose boys before girls.
In Ravain too, the people believe on worshipping fairies by Jagar.
It is believed that Anchheri or Matri or fairies are unmarried young girls died before marriage. That is why they enter into body of men or young men. When, future teller informs to perform ritual for Anchheri. The family arranges Ghadela for worshipping Anchheri/Matri/Fairy
The following Jagar is just copy of average Garhwali Anchheri Jagar and Dance except that the dialects are of Ramolti language.

रवांइ, उत्तरकाशी गढ़वाल क्षेत्र के प्रचलित लोक गीत- 25

रवांइ, उत्तरकाशी क्षेत्र से जागर या धार्मिक अनुष्ठान के लोक गीत/कथायें -18

(मूल -डा जगदीश 'जग्गू' नौडियाल)

( इंटरनेट प्रस्तुति एवं अतिरिक्त व्याखा - भीष्म कुकरेती )

आन्छरी या मातरी हंत्या जागर

मातरी तोको आमू साड़ी देऊ।
आमू देऊ तोको बोली लोकु देऊ।
नो रंगूला तोको बोली लोकु देऊ।
सात रंगूला तोकू दुशाला देऊ।
सात नाज लो देऊ तोको देजो।
तो को रंग -रंगीलो सजीलो डोला देऊ।
काजरारी आंख्युं क काजल देऊ।
पूजिक तोकू घर पठाऊ।
सासर जनों भेजऊँतोउ।
हामू दिउ तो तोके द्वफरी देऊ।
O Matri/Anchheri/Fairy! We shall offer you Sari.
O Matri/Anchheri/Fairy! We shall offer you jewelries.
O Matri/Anchheri/Fairy! We shall offer you nine colored Bali.
O Matri/Anchheri/Fairy! We shall offer you seven colored shawl.
O Matri/Anchheri/Fairy! We shall offer seven types of grain.
O Matri/Anchheri/Fairy! We shall offer you Dola (closed liter).
O Matri/Anchheri/Fairy! We shall offer you Kajal for your beautiful yes.
O Matri/Anchheri/Fairy! We shall offer you invitation.
O Matri/Anchheri/Fairy! We shall offer you worship.
O Matri/Anchheri/Fairy! We shall offer you rice Arsa and Swala (Puri and rice sweet).

Copyright for interpretation @ Bhishma Kukreti 23/6/2013

References:
Dr Jagdish Prasad Naudiyal, Uttarakhand ki Sanskritik Dharohar (Ravain Kshetra ke lok Sahitya ka Sanskritik Adhyayan
2-Sudha Chandola, Some Goddess Rituals from Non Narrative folk songs of India
Xxx xx
Folk Literature of Ravain/Rawaeen, Yamuna -Tons Valley Region, Uttarkashi, Garhwal to be continued...26
Jagar Gatha (Lyrical Prose Folk Ritual Tales) from Ravain, Yamuna-Tons Valley, Uttarkashi, Garhwal Region to be continued...19
Xx xx
Notes on Folk Song /Jagar about Awakening Ritual for calling Fairies; Oriental Folk Song /Jagar from Uttarkashi Garhwal, about Awakening Ritual for calling Fairies; Asian Folk Song /Jagar from Yamnotri, Uttarkashi Garhwal, about Awakening Ritual for calling Fairies; South Asian Folk Song /Jagar from Barakot, Uttarkashi Garhwal, about Awakening Ritual for calling Fairies; SAARC countries of Asia Folk Song /Jagar from Har ki dun, Uttarkashi Garhwal, about Awakening Ritual for calling Fairies; Indian subcontinent /Folk Song /Jagar from Gangnai, Uttarkashi Garhwal, about Awakening Ritual for calling Fairies; Indian Folk Song /Jagar from Purola, Uttarkashi Garhwal, about Awakening Ritual for calling Fairies; North Indian Folk Song /Jagar from Mori, Uttarkashi Garhwal, about Awakening Ritual for calling Fairies; Himalayan Folk Song /Jagar from Kharsali, Uttarkashi Garhwal, about Awakening Ritual for calling Fairies; Central Himalayan Folk Song /Jagar from Anhol, Uttarkashi Garhwal, about Awakening Ritual for calling Fairies; Uttarakhandi Folk Song /Jagar from Lakhamandal, Dehardun, Garhwal, about Awakening Ritual for calling Fairies.