Articles By Bhisma Kukreti - श्री भीष्म कुकरेती जी के लेख

[Bhishma Kukreti]

Kantha Puja: Asian/Oriental Folk Song from Ravain Region for Worshipping Hills/Mountains 

Oriental/Asian Folk Literature from Ravain/Rawaeen, Yamuna-Tons Valley Region, Uttarkashi, Dehradun, Garhwal -29 

Asian/oriental Jagar Gatha (Lyrical Prose Folk Ritual Sayings), Religious Traditional Songs, Customary Sacred Songs from Ravain/Rawaeen, Yamuna -Tons Valley, Uttarkashi, Garhwal Region-23

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

                 Translation, Interpretation by: Bhishma Kukreti

          In past, every community those lived in the mountainous regions used to worship or praise mountains. There are worship songs or praising songs for mountains all over the world.
               There is famous folk song in Ravain/Rawaeen praising the hill or Kantha. This song is sung anywhere including at ritual ceremony or Jagar.

रवांइ,  उत्तरकाशी  गढ़वाल क्षेत्र  के  प्रचलित   लोक गीत- 29 


रवांइ,  उत्तरकाशी, रवाँइ कत्र देहरादून  क्षेत्र से जागर या धार्मिक अनुष्ठान के लोक गीत/कथायें    -22   


 
   
(मूल -डा जगदीश 'जग्गू' नौडियाल   २०११, उत्तराखंड की सांस्कृतिक धरोहर ( रवांइ क्षेत्र के लोकसाहित्य का  सांस्कृतिक अध्ययन ), विनसर पब्लिशिंग कं. देहरादून  )

( इंटरनेट प्रस्तुति  एवं अतिरिक्त व्याखा - भीष्म कुकरेती )


कांठा पूजा जागर (पर्वत शिखर पूजा )

ये केदारी कांठा फूल्यो , रंग बिरंगा फूल।।
नन्दन वन स्यो लग्यो,रंग बिरंगा फूल।।
देबू कु रौ वासू तख , रंग बिरंगा फूल।।
इन्द्रपुरी स्यो लगद ,रंग बिरंगा फूल।।
O Kedari Hill top you are with colorful flowers.
The Kedari Kantha looks like Nandan garden (Eden Garden) because of colorful flowers.
Deities and goddesses live in the hill top and colorful flowers.
The Kedari Kantha looks like Indrapuri (Heaven) and there are colorful flowers.

Copyright Interpretation, @ Bhishma Kukreti 27/6/2013
   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, Dehradun, Garhwal to be continued...30
Jagar Gatha (Lyrical Prose Folk Ritual Tales), Religious Traditional Songs, Sacred Customary songs  from Ravain, Yamuna-Tons Valley, Uttarkashi, Garhwal Region to be continued...24
Xxx           xx
Notes on Asian/Oriental Folk Song from Radhi Danda, Ravain Region, Garhwal for Worshipping Hills/Mountains  ; Asian/Oriental Folk Song from Kharsali, Ravain Region, Garhwal for Worshipping Hills/Mountains  ; Asian/Oriental Folk Song from Yamunotri Ravain Region, Garhwal for Worshipping Hills/Mountains  ; Asian/Oriental Folk Song from Janki Chatti, Ravain Region, Garhwal for Worshipping Hills; Asian/Oriental Folk Song from Hanuman Chatti, Ravain Region, Garhwal for Worshipping Hills/Mountains  ; Asian/Oriental Folk Song from Ful Chatti , Ravain Region, Garhwal for Worshipping Hills/Mountains  ; Asian/Oriental Folk Song from Gangnani Ravain Region, Garhwal for Worshipping Hills/Mountains  ; Asian/Oriental Folk Song from Barkot, Ravain Region, Garhwal for Worshipping Hills/Mountains  ; Asian/Oriental Folk Song from Naugaon, Ravain Region, Garhwal for Worshipping Hills; Asian/Oriental Folk Song from Lakhamandal, Ravain Region, Garhwal for Worshipping Hill/Mountains  s; Asian/Oriental Folk Song from Purola, Ravain Region, Garhwal for Worshipping Hills/Mountains  ; Asian/Oriental Folk Song from Jarmola Dhar, Ravain Region, Garhwal for Worshipping Hills; /Mountains  Asian/Oriental Folk Song from Mori,  Ravain Region, Garhwal for Worshipping Hills/Mountains  ; Asian/Oriental Folk Song from Naitwad, Ravain Region, Garhwal for Worshipping Hills/Mountains  ; Asian/Oriental Folk Song from Har ki dun Ravain Region, Garhwal for Worshipping Hills/Mountains  ; Asian/Oriental Folk Song from Tyuni, Ravain Region, Garhwal for Worshipping Hills/Mountains  ; Asian/Oriental Folk Song from Anhol, Ravain Region, Garhwal for Worshipping Hills; Asian/Oriental Folk Song from Arakot, Ravain Region, Garhwal for Worshipping Hills/Mountains     

[Bhishma Kukreti]

Asian History, Social, Cultural, Economical, Administration Aspects in Parvatakar Kingdom of Paurava –pt-2 (6th and 7th century)

             History of Garhwal, Kumaon, Haridwar (Uttarakhand) - Part 84

          (Asian Classical Age History of Garhwal, Kumaon, Haridwar (Uttarakhand))
                          (Asian History (600-750 AD)


                                                       By: Bhishma Kukreti
                         
                                   Taxation System in Parvatakar Kingdom of Paurava
            The Vishnuvarman administrative order copper inscriptions provide a couple of aspects for taxation in Paurava rule over Brahampur.
               The main source of revenue for the kingdom was taxation on the people.
                 Bhagik and Bhogik officers were responsible for collecting taxes.
            Bhag was tax on agriculture produces and it was sixth portion of agriculture produced by farmers. There were other types of taxes those were collected by Karik and Kulcharik officers.
         There were gold coins popular in the kingdom but definitely silver coins and copper coins would be there.
                                       Agriculture Administration in Parvatakar Kingdom of Paurava Period

               The king was the owner of land. The king used to allocate land to families who were ultimate owners of farms.   Divirpati and Kaystha were officers to administrate agriculture land. There was rule for land selling agreement or notification. 
               Kedari means irrigated land and Chauras means non-irrigated land.
                  There is use of Bhel word similar to present meaning.
Measuring land- The units for measuring land were seeds and as Dronvapam (seeds sown one doon); Kharivapam (20 Doon). Kulyavapam means land where one Kulya seeds is  sown.
                                  Major Earning Means in Parvatakar Kingdom of Paurava Period

              The agriculture was main means of earning. Agriculture was dependent on rain. There was shortage of irrigating water in plains of Uttarakhand (Bawar/Tarai). Pond erection was common as found in Moradhwaj (Bijnor) ruins.  Gold dust was exported from the region.   

                               Dresses in Parvatakar Kingdom of Paurava Period
     Moradhwaj excavation puts light on dressing, religions of this period too. The men and women used to put small 'dhoti'. The people of plains did not have upper garment. The women used to have ornaments. 

***Historical, Social, Cultural, economical, Administration Aspects in Parvatakar Kingdom of Paurava to be continued in part 85   
 

Copyright@ Bhishma Kukreti 28/06/2013
(The History of Garhwal, Kumaon, Haridwar write up is aimed for general readers)

History of Garhwal – Kumaon-Haridwar (Uttarakhand) to be continued... Part -85
       


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
18- Archeological Survey 1968-69 A Review, page-51
19-Annual Report on Indian Epigraphy, 1974 page -9
20-Kiran Kumar Thapliyal, Studies in Ancient Seals, 1972,
21-Tara Chand Tripathi, Preceding of Indian History Congress, 1982, Identification of Beahmpur in the Light of Taleshwar copper Grant
Xx     xx
Notes on Asian/Oriental History, Social, Cultural, economical, Administration Aspects in Parvatakar Kingdom of Paurava of Uttarakhand, India; Asian/Oriental History, Social, Cultural, economical, Administration Aspects in Parvatakar Kingdom of Paurava of Pithoragarh, Uttarakhand, India ; Asian/Oriental History, Social, Cultural, economical, Administration Aspects in Parvatakar Kingdom of Paurava of Uttarakhand; Asian/Oriental History, Social, Cultural, economical, Administration Aspects in Parvatakar Kingdom of Paurava of Bageshwar, Uttarakhand, India ; Asian/Oriental History, Social, Cultural, economical, Administration Aspects in Parvatakar Kingdom of Paurava of Almora, Uttarakhand, India ; Asian/Oriental History, Social, Cultural, economical, Administration Aspects in Parvatakar Kingdom of Paurava of Nainital, Uttarakhand, India ; Asian/Oriental History, Social, Cultural, economical, Administration Aspects in Parvatakar Kingdom of Paurava of Udham Singh Nagar, Uttarakhand, India ; Asian/Oriental History, Social, Cultural, economical, Administration Aspects in Parvatakar Kingdom of Paurava of Dehradun, Uttarakhand, India ; Asian/Oriental History, Social, Cultural, economical, Administration Aspects in Parvatakar Kingdom of Paurava  of Haridwar, Uttarakhand, India ; Asian/Oriental History, Social, Cultural, economical, Administration Aspects in Parvatakar Kingdom of Paurava  of Chamoli Garhwal, Uttarakhand, India ; Asian/Oriental History, Social, Cultural, economical, Administration Aspects in Parvatakar Kingdom of Paurava  of Rudraprayag, Uttarakhand, India ; Asian/Oriental History, Social, Cultural, economical, Administration Aspects in Parvatakar Kingdom of Paurava  of Tehri Garhwal Uttarakhand, India ; Asian/Oriental History, Social, Cultural, economical, Administration Aspects in Parvatakar Kingdom of Paurava  Uttarkashi, Uttarakhand, India ; Asian/Oriental History, Social, Cultural, economical, Administration Aspects in Parvatakar Kingdom of Paurava of Pauri Garhwal, Uttarakhand, India.                             

[Bhishma Kukreti]

Rukmani Jagar Gatha: Asian Ritual Folk Songs from Uttarakhand about Rukmani - Krishna Marriage

Asian Folklore, Folk Legends, Folk Myths of Kumaon-Garhwal, Haridwar, Uttarkahnd-70

Asian Pauranic /Epic, Marathon, Classic, Impressive, Grand, Mahabharata Folklore, Ramayana Folklores, Folktales, Folk Stories of Haridwar,   Garhwal, Kumaon, Uttarakhand – 6 

(The write up is dedicated to Dr. Shiva Nand Nautiyal for his extensive works on Kumaoni-Garhwali (Asian) Folk and Modern Literature)

                                         By: Bhishma Kukreti

           There are many poetic or lyrical folk tales about lord Krishna as Nagraja or Nagelu.  The following initiating lines are about Krishna-Rukmani marriage-


कुमाऊं, गढ़वाल ,हरिद्वार  की लोक गाथाएँ  -70     

   
          ( टिहरी सेगढवाली जागर, लोक गीत,  उत्तरकाशी से गढवाली जागर, लोक गीत, पौड़ी से गढवाली जागर,  लोक गीत, चमोली -रुद्रप्रयाग से गढवाली जागर,लोक गीत, नैनीताल से कुमाउनी जागर,लोक गीत, अल्मोड़ा से कुमाउनी जागर,लोक गीत,पिथोरागढ़ -बागेश्वर से कुमाउनी जागर,लोक गीत,चम्पावत , उधम सिंह नगर से कुमाउनी जागर,लोक गीत,उत्तराखंडी जागर,लोक गीत ,  हरिद्वार से जागर,लोक गीत ,मध्य हिमालयी जागर,लोक गीत , हिमालयी जागर,लोक गीत,उत्तर भारितीय जागर,लोक गीत, भारतीय जागर,लोक गीत एशियाई जागर,लोक गीत श्रृंखला  ) 

                     कुमाऊं, गढ़वाल ,हरिद्वार  की  पौराणिक लोक गाथाएँ - 6 
   
             रुकमणी विवाह जागर गाथा

(सन्दर्भ : डा शिवा नन्द नौटियाल , गढ़वाल के लोकनृत्य गीत
           (इंटरनेट प्रस्तुति; भीष्म कुकरेती )                       


बाळपन मा ही बणी गए  कृष्ण
नंदू को ग्वैर गायों को गोपाल।
तब बजाई कृष्ण त्वैन मोहन मुरली,
सबि ग्वैर छ्वारा मोहित करयाला।
तैदिन वा रुकमणी लैरेंदी पैरेंदी,
चलदी -चलदी आइगे अधबाट।
कृष्णा भगीबान इना रैन छली,
बीच बाट मा नदी दिने उपजाई।
अफू ह्वेगे भगबान धुनार सी लंबो,
लुहार सी काळो  भाड़ को सी मुछाळो।
हे धुनार छोरा तराई दियाल।
तराई क्या लीण छोरा तराई बोल्याल ?

                Krishna with his shepherd friends was in grazing place. Krishna played his flute. Rukmani was attracted to flute music and used to come there regularly. Rukmani dressed and put on ornaments. She came there where Krishna was playing flute. Krishna was a magician. Krishna created a river there and stood there as boatman. Rukmani came there and she asked boatman for crossing river. She asked him about crossing fare. Krishna as boatman/helmsman told her the fare would be as per her wish.
           When boat reached in the centre of river, Krishna left rudders. Krishna asked fare. Rukmani told him that she would give fare in thousands after crossing the river. Krishna did not follow her request. Krishna asked Rukmani to call him Jeeja(elder sister's husband). Rukmani did not call Krishna Jeeja as he was back colored. When the boat was just to sink, Rukmani called Krishna," O Jeeja! Please cross me the river." 
  After crossing the river, Krishna became bangle seller. While showing bangles to Rukmani, Krishna caught her hand. He left her hand only when she called him as Jeeja.
   At last, Krishna told to Rukmani that he was interested to marry her.
Some shepherds became Brahmin, some played role of drum players and others played the roles of guests. Krishna married with Rukmani there.   

Copyright (Interpretation) @ Bhishma Kukreti, 28/06/2013
Folklore, Folk Legends, Folk Myths of Kumaon-Garhwal-Haridwar (Uttarakhand) to be continued...71 
Pauranic /Epic, Marathon, Classic, Impressive, Grand, Mahabharata Folklore, Ramayana Folklores, Folktales, Folk Stories of Haridwar,   Garhwal, Kumaon, Uttarakhand  to be continued...7 

   
                                  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
टिहरी सेगढवाली जागर, लोक गीत,  उत्तरकाशी से गढवाली जागर, लोक गीत, पौड़ी से गढवाली जागर,  लोक गीत, चमोली -रुद्रप्रयाग से गढवाली जागर,लोक गीत, नैनीताल से कुमाउनी जागर,लोक गीत, अल्मोड़ा से कुमाउनी जागर,लोक गीत,पिथोरागढ़ -बागेश्वर से कुमाउनी जागर,लोक गीत,चम्पावत , उधम सिंह नगर से कुमाउनी जागर,लोक गीत,उत्तराखंडी जागर,लोक गीत ,  हरिद्वार से जागर,लोक गीत ,मध्य हिमालयी जागर,लोक गीत , हिमालयी जागर,लोक गीत,उत्तर भारितीय जागर,लोक गीत, भारतीय जागर,लोक गीत एशियाई श्रृंखला जागर,लोक गीत श्रृंखला जारी..

Notes on Asian Ritual Folk Songs from Garhwal Uttarakhand about Rukmani - Krishna Marriage; Asian Ritual Folk Songs from Chamoli, Garhwal Uttarakhand about Rukmani - Krishna Marriage; Asian Ritual Folk Songs from Rudraprayag Garhwal Uttarakhand about Rukmani - Krishna Marriage; Asian Ritual Folk Songs from Tehri Garhwal Uttarakhand about Rukmani - Krishna Marriage; Asian Ritual Folk Songs from Pauri Garhwal Uttarakhand about Rukmani - Krishna Marriage; Asian Ritual Folk Songs from Uttarkashi Garhwal Uttarakhand about Rukmani - Krishna Marriage; Asian Ritual Folk Songs from Dehradun Garhwal Uttarakhand about Rukmani - Krishna Marriage; Asian Ritual Folk Songs from Garhwal Uttarakhand, North India  about Rukmani - Krishna Marriage; Asian Ritual Folk Songs from Garhwal Uttarakhand, India  about Rukmani - Krishna Marriage; Asian Ritual Folk Songs from Garhwal Uttarakhand, Indian subcontinent about Rukmani - Krishna Marriage; Asian Ritual Folk Songs from Garhwal Uttarakhand, South Asia about Rukmani - Krishna Marriage

[Bhishma Kukreti]

Asian History features of Uttarakhand Cities in the Period of Parvatakar Kingdom of Paurava (6th and 7th century)


             History of Garhwal, Kumaon, Haridwar (Uttarakhand) - Part 85

          (Asian Classical Age History of Garhwal, Kumaon, Haridwar (Uttarakhand))
                          (Asian History (600-750 AD)


                                                       By: Bhishma Kukreti


                  Asian History features of Uttarakhand Cities in the period of Parvatakar Kingdom of Paurava (6th and 7th century)

      The archeological excavations, inscriptions of Harsha and after Harsha period put light on the cities of Uttarakhand of sixth and seventh century. 

                                           Srughana in 6th-7th Century

                  Srughana started declining its glory from Harshavardhana period. The main reason was declining export to western countries including Roma, Europe.  The capital Sthaneshwar or Thaneshwar of Harshavardhana family also was one of the factors of declining of Srughana glory. The Shak and Pahlavi looting soldiers also looted Srughana wealth after the death of Amoghbhuti. Srughana got wealth in Kushan period due to commercial activities. Hun looted that wealth too.

                               Kalsi in 6th-7th Century
                      Chinese traveler Huien-Tsang stayed in Kalsi. He saw Stupas and other Buddhist monuments in Kalsi.  However, he did not mention rock inscriptions of Kalsi. That means by his arrival, Kalsi also lost its glory.

                           Lakhamandal in 6th-7th Century

           Lakhamandal was a pilgrim place and also the head quarter of region. That is why Lakhamandal was still important city of Uttarakhand in 6th and 7th century.
   Archeologists found the remains of temple in Lakhamandal of fifth -sixth century. Flat roofed miniatures are exclusive miniatures.

               Mordhwaja in 6th-7th Century

  Mordhwaja (Bijnor) city was on the road from Srughana to Govishan and the southern city of Brahampura kingdom.  The city was very important for education, preaching, commercial and other purposes. A unknown king built a strong fort here in sixth to eighth century. The city was dominated by Buddhist.
                             Virbhadra (Rishikesh, Haridwar) City in 6th-7th Century

                        The archeological excavations of Virbhadra, (Rishikesh, district Haridwar) show that there was city from first century to eighth or ninth century. There are three phases' buildings or temples –
Early Cultural phase- The early phase of first century to 3rd century AD represents mud brick walls.
Middle Cultural Phase- The period is 4th and 5th century AD. The phase is marked by a floor of brick bats and Saiviat temple.
Last phase- The period is from 7th to 8th century AD. The phase is marked by residential structures of burn brick bats.
            The Virbhadra structures put light on urbanization 


                        Kashipur (Udham Singh Nagar district) 
                 
                        According to Cunningham, Chinese traveler Hiuen Tsang describes about Kashipur as Kiu-pi-Shwang. The Kashipur remains suggest that the city persisted from early years of gray wall painting era to medieval days. The wall of Panhayatana complex is supposed to be laid around 6th 7th century AD. The phases of temple building process also suggest the growth of architecture science in the region.  Initially mud building process for houses and temples was common and later on brick burn building process was common. 

                                          Gangadwar or Haridwar City in 6th-7th Century
 
  The travelogue of Chinese monk Hiuen Tsang describes about Gangadwar, Kankhal, Mayurpur. That means Haridwar was famous pilgrimage place in 6th and 7th century.

                             


***Historical, Social, Cultural, economical, Administration Aspects in Parvatakar Kingdom of Paurava to be continued in part 86   
 

Copyright@ Bhishma Kukreti 29/06/2013
(The History of Garhwal, Kumaon, Haridwar write up is aimed for general readers)

History of Garhwal – Kumaon-Haridwar (Uttarakhand) to be continued... Part -86
       


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
18- Archeological Survey 1968-69 A Review, page-51
19-Annual Report on Indian Epigraphy, 1974 page -9
20-Kiran Kumar Thapliyal, Studies in Ancient Seals, 1972,
21-Tara Chand Tripathi, Preceding of Indian History Congress, 1982, Identification of Beahmpur in the Light of Taleshwar copper Grant
Xx     xx
Notes on Asian History features of Uttarakhand Cities in the period of Parvatakar Kingdom of Paurava (6th and 7th century); Asian History features of Pithoragarh, Uttarakhand Cities in the period of Parvatakar Kingdom of Paurava (6th and 7th century); Asian History features of Bageshwar, Uttarakhand Cities in the period of Parvatakar Kingdom of Paurava (6th and 7th century); Asian History features of Dwarhat, Uttarakhand Cities in the period of Parvatakar Kingdom of Paurava (6th and 7th century); Asian History features of Champawat, Uttarakhand Cities in the period of Parvatakar Kingdom of Paurava (6th and 7th century); Asian History features of Almora, Uttarakhand Cities in the period of Parvatakar Kingdom of Paurava (6th and 7th century); Asian History features of Nainital, Uttarakhand Cities in the period of Parvatakar Kingdom of Paurava (6th and 7th century); Asian History features of Udham Singh Nagar, Uttarakhand Cities in the period of Parvatakar Kingdom of Paurava (6th and 7th century); Asian History features of Haridwar, Uttarakhand Cities in the period of Parvatakar Kingdom of Paurava (6th and 7th century); Asian History features of Bahbhar, Pauri Garhwal, Uttarakhand Cities in the period of Parvatakar Kingdom of Paurava (6th and 7th century); Asian History features of Chamoli, Garhwal, Uttarakhand Cities in the period of Parvatakar Kingdom of Paurava (6th and 7th century); Asian History features of Rudraprayag, Garhwal, Uttarakhand Cities in the period of Parvatakar Kingdom of Paurava (6th and 7th century); Asian History features of Tehri Garhwal, Uttarakhand Cities in the period of Parvatakar Kingdom of Paurava (6th and 7th century); Asian History features of Uttarkashi, Garhwal, Uttarakhand Cities in the period of Parvatakar Kingdom of Paurava (6th and 7th century); Asian History features of Dehradun, Garhwal, Uttarakhand Cities in the period of Parvatakar Kingdom of Paurava (6th and 7th century); Asian History features of Saharanpur  Cities in the period of Parvatakar Kingdom of Paurava (6th and 7th century)

[Bhishma Kukreti]

Definition of Folk Songs, Folk Music by famous Asian Regional Language Singer Narendra Singh Negi


   (Views expressed by Narendra Singh Negi on the occasion of Uttarakhand Mahotsava (1998) organized by Garhwal Sabha, Dehradun)   

           Internet Presentation: Bhishma Kukreti

            The folk culture is always lively and its main strength lies on people's acceptances and faith.

       The people acceptances and faith change time to time. The change on faith and acceptances by people change the folk culture. The changes in people's acceptances and faith influence the various aspects of folk literature, folk art, folk songs, folk dances, idealism among folks, folk customs, folk expressions, folk observations etc. Many times, many changes become irrelevant because of non acceptance of people.  That is why you can't define folk culture by one definition or through one view. You can't define folk culture though single boundary. Same rules apply for defining folk songs. Folk songs or folk culture can't be defined by limited means.

             Our epical folk couture is also our history. We are proud of our folk culture and we should protect it. It is our duty for preserving, patronizing and guarding our old folk songs, folk music and folk tunes.  However, it is utmost necessary that we look forward too. I am not in support that we should create hundreds of songs on single folk tune. We should also change the old tunes for fitting folk songs. These new tones and musical experiments for folk song should reach to people. Before reaching to people, if the questions are raised on presentation and tunes of music it is difficult for new folk music reaching to people. 

             There are multiple views on defining folk music and folk songs.  All the intellectuals, folk musicians, folk singers and folk music activist should decide together by amicable ways and means.
                    Personally, by my own experience, I am of opinion that if a song becomes popular among people, the song influences people psych, and the song is accepted by people in large that means that song is folk song or that popular music is folk music. The acceptance by people is first stage of calling any song a s folk song. There is no time limit for people acceptance and song getting popular for getting the status of folk song.  The orthodox thinking create hurdles for new songs being folk song.

                  In old age, when the present fast media were not available, at that time, folk music or folk song getting acceptance and popularity among people used to take long time. Today, a song gets the status of folk song within minutes. Today's media can take the music to people within no time. Today a music or song becoming folk music is easier than the past. Today, due to electronic media people of all localities in India sing Punjabi song. This phenomenon made all old definitions of folk music based on limited alternates is now, irrelevant.

           My view on defining folk music or folk song is simple that the folk touch on music is a must for being a folk music. When there are all or single aspect of defined territorial agriculture, customs, living mannerisms, festivals, dressings, knowledge, beliefs, culinary or any art related to the territory etc , in the song or music would be called folk song or folk music. Today, tractor is part of our life in plains of Uttarakhand.  When there is mention of tractor in any local music or song that becomes folk music.

                 Today, our life style is changing and definitely these life style changes would be merged or discussed into today's music and songs. The new life style in the song makes it as folk music too. Yes! The first condition is acceptance by people. 

               We are definitely proud of our old songs and music. We should also create songs and music on traditional methods.  The references might be new in creating traditional music or song. We should create music or song on the subjects as earth quack, landslides, flood, and natural disasters etc.  If we don't create literature on these calamities we would be called cruel by our new generation. May be Akashvani do not accepts these disaster oriented songs/music but Akashvani or All India Radio should tape these songs for future generation.
              The song related to Satpuli disaster happened before forty fifty years back is now a popular folk song and we appreciate our folk creators for discussing the contemporary events through poetry.
             What we listen past age folk songs today are only those became popular by people's acceptances. Today too, only two percent folk songs get popular and durable. Only condition for any music and song for being folk music is the acceptance or people and beliefs of people.
The acceptance of folk music by people is the main soul of folk music and the people's acceptance of any folk music becomes the culture of people, recognition aspect of the territory.

Copyright@ Narendra Singh Negi, Pauri Village, Pauri Garhwal
Notes on Definition of Folk Songs, Folk Music by famous Asian Regional Language Singer Narendra Singh Negi; Definition of Folk Songs, Folk Music by famous Asian Regional Language Singer Narendra Singh Negi from Pauri village; Definition of Folk Songs, Folk Music by famous Asian Regional Language Singer Narendra Singh Negi from Pauri Garhwal; Definition of Folk Songs, Folk Music by famous Asian Regional Language Singer Narendra Singh Negi from Uttarakhand; Definition of Folk Songs, Folk Music by famous Asian Regional Language Singer Narendra Singh Negi from central Himalaya; Definition of Folk Songs, Folk Music by famous Asian Regional Language Singer Narendra Singh Negi from Himalaya; Definition of Folk Songs, Folk Music by famous Asian Regional Language Singer Narendra Singh Negi from North India ; Definition of Folk Songs, Folk Music by famous Asian Regional Language Singer Narendra Singh Negi from India; Definition of Folk Songs, Folk Music by famous Asian Regional Language Singer Narendra Singh Negi from Indian subcontinent; Definition of Folk Songs, Folk Music by famous Asian Regional Language Singer Narendra Singh Negi from SAARC countries; Definition of Folk Songs, Folk Music by famous Asian Regional Language Singer Narendra Singh Negi from South Asia; Definition of Folk Songs, Folk Music by famous Asian Regional Language Singer Narendra Singh Negi from Oriental region;

[Bhishma Kukreti]

Pipal Puja Geet: Dendrolatry Folk Song or Sacred Fig Tree/Pipal Worshipping Folk Songs from Ravain, Garhwal


Oriental/Asian Folk Literature from Ravain/Rawaeen, Yamuna-Tons Valley Region, Uttarkashi, Dehradun, Garhwal -30 

Asian/oriental Jagar Gatha (Lyrical Prose Folk Ritual Sayings), Religious Traditional Songs, Customary Sacred Songs from Ravain/Rawaeen, Yamuna -Tons Valley, Uttarkashi, Garhwal Region-24

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

                 Translation, Interpretation by: Bhishma Kukreti
                Dendrolatry means worshiping tree. Tree worshipping has been a popular tendency in all societies of all ages. 
                There are many trees and herbs are worshipped by Garhwalis and Kumaunis. Sacred fig tree is one the trees worshipped by many means and many rituals. The Pipal or sacred fig tree is called the incarnated forms of Lords Brahma, Vishnu and Shiva. Shani/Saturn star resides ion Pipal or sacred fig tree. People offer water on the roots of Pipal or sacred tree. People tie white thread around stem of Pipal or sacred tree. People offer rice, red pithai and other religious items to papal tree. 
          The following folk song is sung in Ravain for worshipping sacred fig tree (Pipal). 
   

           रवांइ, उत्तरकाशी  , देहरादून गढ़वाल क्षेत्र  के  प्रचलित   लोक गीत- 30 


,  उत्तरकाशी,   देहरादून  के रवाँइ क्षेत्र से जागर या धार्मिक अनुष्ठान के लोक गीत/कथायें    -23   


 
   
(मूल -डा जगदीश 'जग्गू' नौडियाल,  )   

( इंटरनेट प्रस्तुति  एवं अतिरिक्त व्याखा - भीष्म कुकरेती )

पीपल पेड़ पूजा

पीपल देव जै जैकार
तू  रोग मार गौ की हार
पीपल देव जै जैकार
तू विष्णु रूप जै जै कार
त्वैम लोक दूध चार
पीपल देव जै जैकार
O Sacred Fig Tree!  I worship you.
O Sacred Fig Tree!  Diseases are eradicated by you.
O Sacred Fig Tree!  Village farms and Fields are germinating places for you.
O Sacred Fig Tree!  I worship you.
O Sacred Fig Tree!  Vishnu form is you.
O Sacred Fig Tree!  Milk will be offered by me to you.
O Sacred Fig Tree!  I worship you.



Copyright Interpretation, @ Bhishma Kukreti 29/6/2013
   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, Dehradun, Garhwal to be continued...31
Jagar Gatha (Lyrical Prose Folk Ritual Tales), Religious Traditional Songs, Sacred Customary songs  from Ravain, Yamuna-Tons Valley, Uttarkashi, Garhwal Region to be continued...25

Xx                 xx                         
Notes on Asian Dendrolatry Folk Song or Sacred Fig Tree/Pipal  Worshipping Folk Songs from Ravain, Garhwal; Asian Dendrolatry Folk Song or Sacred Fig Tree/Pipal  Worshipping Folk Songs from Arakot, Ravain, Garhwal; Asian Dendrolatry Folk Song or Sacred Fig Tree/Pipal  Worshipping Folk Songs from Tyuni, Ravain, Garhwal; Asian Dendrolatry Folk Song or Sacred Fig Tree/Pipal  Worshipping Folk Songs from Anhol, Ravain, Garhwal; Asian Dendrolatry Folk Song or Sacred Fig Tree/Pipal  Worshipping Folk Songs from Har ki dun Ravain, Garhwal; Asian Dendrolatry Folk Song or Sacred Fig Tree/Pipal  Worshipping Folk Songs from Naitwar, Ravain, Garhwal; Asian Dendrolatry Folk Song or Sacred Fig Tree/Pipal  Worshipping Folk Songs from Mori, Ravain, Garhwal; Asian Dendrolatry Folk Song or Sacred Fig Tree/Pipal  Worshipping Folk Songs from  Jarmola, Ravain, Garhwal; Asian Dendrolatry Folk Song or Sacred Fig Tree/Pipal  Worshipping Folk Songs from Ringali Ravain, Garhwal; Asian Dendrolatry Folk Song or Sacred Fig Tree/Pipal  Worshipping Folk Songs from Purola Ravain, Garhwal; Asian Dendrolatry Folk Song or Sacred Fig Tree/Pipal  Worshipping Folk Songs from Lakhamandal Ravain, Garhwal; Asian Dendrolatry Folk Song or Sacred Fig Tree/Pipal  Worshipping Folk Songs from Naugaon, Ravain, Garhwal; Asian Dendrolatry Folk Song or Sacred Fig Tree/Pipal  Worshipping Folk Songs from Barkot, Ravain, Garhwal; Asian Dendrolatry Folk Song or Sacred Fig Tree/Pipal  Worshipping Folk Songs from Hanuman Chatti Ravain, Garhwal; Asian Dendrolatry Folk Song or Sacred Fig Tree/Pipal   Worshipping Folk Songs from Ful Chatti, Ravain, Garhwal; Asian Dendrolatry Folk Song or Sacred Fig Tree/Pipal  Worshipping Folk Songs from Yamunotri, Ravain, Garhwal; Asian Dendrolatry Folk Song or Sacred Fig Tree/Pipal  Worshipping Folk Songs from Kharsali, Ravain, Garhwal; Asian Dendrolatry Folk Song or Sacred Fig Tree/Pipal  Worshipping Folk Songs from Radhi danda, Ravain, Garhwal; Asian Dendrolatry Folk Song or  Sacred Fig Tree/Pipal  Worshipping Folk Songs from Janki Chatti, Ravain, Garhwal.           

[Bhishma Kukreti]

Asian History characteristics of Uttarakhand about Religions in Paurava of Parvatakar Period (6th-7th century AD)


             History of Garhwal, Kumaon, Haridwar (Uttarakhand) - Part 86

          (Asian Classical Age History of Garhwal, Kumaon, Haridwar (Uttarakhand))
                          (Asian History (600-750 AD)


                                                       By: Bhishma Kukreti
   
                  Sixth and seventh century in ancient Uttarakhand (Garhwal, Kumaon, Haridwar, Bijnor, and Saharanpur) saw resurgence of Sanatani sects or Hindu religion. Most of the people of the region were Hindus. There were a few Buddhist followers and Achail Yogi in plains of ancient south Uttarakhand especially in present Kashipur, Tanakpur/Lakhanpur and Bijnor.

                                        The people were worshippers of Nag, Surya, Vamanswami, Yaksha, Grah, individual village deities and goddesses.

                 It was virtuous deeds for offering lands by kings, rich officers, rich people and common people. Therefore there were hundreds of small Hindu temples or worshipping places were increasing in the regions. The Virbhadra, Lakhamandal excavations provide various details on temples of this Age.

                    There was exclusive ministry or department for administration of temples or worshipping places in Paurava kingdom. The chief of temple department was called Devdronyadhikritya. There was custom of Dev Jat/Jatra worshiping style (tour of deities/goddesses).
          There was arrangement of meals in temples for devotees/ visitors.  The land donated by the administration to temple was used for agriculture and the income was used for social causes and temple development.  The officer in charge 'Satra' used to look after the temple land. The king and cabinet council used to appoint the in charge by his good characters as humble, honest, knowledgeable, diplomat, understanding code of conducts.
                              There was a council to aid in charge of temples of kingdom.  The council members were Sanyasi, Parivajrak, Brahmchari, Gauggulik.
                                            Animal sacrifice in temples was a common custom. Havan performance was also regular in temples. The priest used to give bath to idols by milk, curd, ghee and water. The idols were pasted by perfumes. The flowers, Ghee smoke or dhup batti smoke was also a prt of rituals in temples.
           The in charge used to keep temple complex clean and free from hurdles. The temple land was used to be given on lease and temple used to get tax from farmers of this land. The kingdom did not take tax from such land.
                                  Buddhism in 6th and 7th century in Uttarakhand
  No doubt Buddhism was on declining side. However, Mordhwaja, Kashipur, Kalsi, Lakhanpur/Tanakpur were still the Buddhist centres. Mordhwaja and Bhabhar region had more Buddhist settlements. The Mordhwaja excavations provide us about fortunes of Buddhism in plains of Uttarakhand. Kalsi lost its glory as pilgrim place. There were Buddhist in Bareli region too (south border of Uttarakhand).
                                   Achail Yogi Ritual

      There many idols in Mordhwaja those are Achail Yogi Ritual. Usually, Buddhist used Sachail. The Achail idols show that Jainism had scanty followership remained in  the region.

                                           King as Deity

                 The deceased king was worshipped as deity in the form of idols in Kushan period and in this century. However, there is no idol of any Paurava king found till date.


***Historical, Social, Cultural, economical, Administration Aspects in Parvatakar Kingdom of Paurava to be continued in part 87   
 

Copyright@ Bhishma Kukreti 30/06/2013
(The History of Garhwal, Kumaon, Haridwar write up is aimed for general readers)

History of Garhwal – Kumaon-Haridwar (Uttarakhand) to be continued... Part -87
       


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
18- Archeological Survey 1968-69 A Review, page-51
19-Annual Report on Indian Epigraphy, 1974 page -9
20-Kiran Kumar Thapliyal, Studies in Ancient Seals, 1972,
21-Tara Chand Tripathi, Preceding of Indian History Congress, 1982, Identification of Beahmpur in the Light of Taleshwar copper Grant
Xx     xx
Notes on Asian History characteristics of Uttarakhand about Religions in Paurava of Parvatakar Period (6th-7th century AD); Asian History characteristics of Tanakpur, Uttarakhand about Religions in Paurava of Parvatakar Period (6th-7th century AD); Asian History characteristics of Udham Singh Nagar, Uttarakhand about Religions in Paurava of Parvatakar Period (6th-7th century AD); Asian History characteristics of Nainital, Uttarakhand about Religions in Paurava of Parvatakar Period (6th-7th century AD); Asian History characteristics of Almora, Uttarakhand about Religions in Paurava of Parvatakar Period (6th-7th century AD); Asian History characteristics of Champawat, Uttarakhand about Religions in Paurava of Parvatakar Period (6th-7th century AD); Asian History characteristics of Bageshwar, Uttarakhand about Religions in Paurava of Parvatakar Period (6th-7th century AD); Asian History characteristics of Pithoragarh, Uttarakhand about Religions in Paurava of Parvatakar Period (6th-7th century AD); Asian History characteristics of Uttarkashi, Uttarakhand about Religions in Paurava of Parvatakar Period (6th-7th century AD); Asian History characteristics of Dehradun, Uttarakhand about Religions in Paurava of Parvatakar Period (6th-7th century AD); Asian History characteristics of Pauri Garhwal, Uttarakhand about Religions in Paurava of Parvatakar Period (6th-7th century AD); Asian History characteristics of Tehri Garhwal, Uttarakhand about Religions in Paurava of Parvatakar Period (6th-7th century AD); Asian History characteristics of Chamoli Garhwal, Uttarakhand about Religions in Paurava of Parvatakar Period (6th-7th century AD); Asian History characteristics of Rudraprayag Garhwal, Uttarakhand about Religions in Paurava of Parvatakar Period (6th-7th century AD); Asian History characteristics of Bijnor, ancient Uttarakhand about Religions in Paurava of Parvatakar Period (6th-7th century AD); Asian History characteristics of Saharanpur, ancient Uttarakhand about Religions in Paurava of Parvatakar Period (6th-7th century AD).

[Bhishma Kukreti]

          Garhwali-Kumaoni Village Names and Languages in Sixth Seventh Century

             History of Garhwal, Kumaon, Haridwar (Uttarakhand) - Part 87

          (Asian Classical Age History of Garhwal, Kumaon, Haridwar (Uttarakhand))
                          (Asian History (600-750 AD)


                                                       By: Bhishma Kukreti

  The copper administrative orders by Paurava kings provide the knowledge that local languages (Prakrit or Apbhransh) were there in the region.
          There are many village names on the copper orders of kings of Parvatakar of sixth and seventh century. These village names are translated into Sanskrit from the original local language names.
  The village name cited on copper inscriptions and orders are still there in Uttarakhand. Dr Dabral provide the names details as follows-

                Village Names of Uttarakhand in sixth and Seventh Century
छटी सदी में उत्तराखंड में संस्कृत भाषा में अनुवादित ग्राम नाम

पौरव शाशन ताम्र पत्रों में संस्कृत भाषा में ग्राम नाम -----------वर्तमान ग्राम नाम
Village Names Translated in Sanskrit ------------------------------Original and Present Village
उदुम्बरवास (Udumbarvas)-------------------------------------- गोविलबास (Govilbas)
कपिलगर्ता (Kapilgarta)-----------------------------------------कपिल्यागाड (Kapilyagad)
कोल्लपुरी (Kolpuri)-------------------------------------------कोलगाँ/कोळगाँ  (Kolgan) 
खंडाकपल्लिका (Khandpallika)--------------------------------खंड गाँव (Khand Gan)
खट्टलिका (Khattlika)--------------------------------------खाटळी (Khatli )
खोहिलका (Khohilika) ----------------------------------खोळी (Kholi)
गोहबाटक(Gohbatak)-----------------------------------गोरबाट/गुरबट (Gorbat/Gurbat)
चम्पक (Champak)--------------------------------------------चम्पा (Champa)
चंदुलाकपल्लिका (Chandupallika)--------------------------------चंडा -पाली (Chanda , Pali )
छिद्रगर्ता(Chhidrgarta)-------------------------------------------उड्यार/ओडियारी (Udyar/Udoyari)
जयभट्टपल्लिका (Jaybhattpallika)----------------------------------जै गाँ -भट गाँ (Jiang an Bhat Gan )
जम्बुशालिका (Jambushalika)------------------------- जमण/जामण सारी (Jaman sari )
डिंडिंका (Dindika) --------------------------------------------------डिंडा (Dinda)
डुभाया (Dubhaya)-----------------------------------------डोभ/ड्वाभ/डोभा (Dobh/Dwabh/ Dobha)
देवखल (Devkhal)-----------------------------------------------------दिखेत(Dikhet)
तोली (Toli)-----------------------------------------------------------तोळी (Toil)
ताप्पली (Tappali)-------------------------------------------- थापळी (Thapli)
दीपपुर (Deeppur)---------------------------------------------दिउला/द्यूळा (Diula/Dyula)
दुणण (बीच का अक्षर आधी ण) (Dunn)--------------------------दूणी (Duni)
नागिलक्षेत्र (Nagilkshetra)------------------------------------नागरजतोक (Nagarjatok)
निम्बसारी (nimbsari)------------------------------------नीमसारी (Nimsari)
पल्ली (Palli)-------------------------------------------------------पाली (Pali)
पटलिकाग्रामक(Patlikagram)-------------------------पाटियाळ गाँ (Patiyal Gan)
पुष्पदन्तिका(pushpdantika)--------------------------फुल्यारगाँ (Fulyargan)
बुरासिका(Burasika)---------------------------------------------बुरांसी (Buransi)
बृद्धतर पल्लिका (Brdihtar pallika)-----------------------बड़ी पाली (Badi Pali)
बंजाली(Banjali)-------------------------------------------------Baanjgan बंजगाँ /Banjgan
भट्टपल्लिका (Bhattpallika)-----------------------------------भटगाँ (Bhat gan)
भूतपल्लिका -----------------------------------------------------भूतपल्लिका (Bhut Gan)
मालवक्षेत्र (Malvakshetr)-------------------------माळुख्यात  /माळूखेत  (Malukhyat/Malukhet)             
रजकस्थल (rajaksthal)--------------------------------धोबी घाट (Dhobi Ghat)
लवणोदक(Lavanodak)--------------------------------------लुणियासोत (Luniyasot or Luniyakhet)
श्रृंगालखोहलिका (Shringarkhohlika)------------------------स्याळु खोळी (Syalu Kholi)
सेम्मकक्षेत्र(Semmakkshetr) -----------------------सीम या सिमळगाँ (Seem/Simal Gan)
सेम्महिका (Semmhika)------------------------------------सिमळण  (Simlan)           

                The said copper inscriptions suggest that the modern Kumaoni and Garhwali language was taking new shape in sixth and seventh century.
             The readers should make a note that editor of these inscriptions professor Gupte suggested that these inscriptions were forged inscriptions.  However, Dr D.C. Sarkar criticized the opinions of Professor Gupte.
Copyright@ Bhishma Kukreti 1/7//2013
(The History of Garhwal, Kumaon, Haridwar write up is aimed for general readers)

History of Garhwal – Kumaon-Haridwar (Uttarakhand) to be continued... Part -88
       


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
18- Archeological Survey 1968-69 A Review, page-51
19-Annual Report on Indian Epigraphy, 1974 page -9
20-Kiran Kumar Thapliyal, Studies in Ancient Seals, 1972,
21-Tara Chand Tripathi, Preceding of Indian History Congress, 1982, Identification of Beahmpur in the Light of Taleshwar copper Grant
Xx     xx
        Notes on History Features of Garhwali-Kumaoni Villages and Languages in Sixth Seventh Century; History Features of Garhwali-Kumaoni Villages and Languages of Pithoragarh in Sixth Seventh Century; History Features of Garhwali-Kumaoni Villages and Languages of Champawat, in Sixth Seventh Century; History Features of Garhwali-Kumaoni Villages and Languages of Bageshwar,  in Sixth Seventh Century; History Features of Garhwali-Kumaoni Villages and Languages of Nainital in Sixth Seventh Century; History Features of Garhwali-Kumaoni Villages and Languages of Almora, in Sixth Seventh Century; History Features of Garhwali-Kumaoni Villages and Languages of Udham Singh Nagar  in Sixth Seventh Century; History Features of Garhwali-Kumaoni Villages and Languages of Haridwar, in Sixth Seventh Century; History Features of Garhwali-Kumaoni Villages and Languages of Pauri Garhwal, in Sixth Seventh Century; History Features of Garhwali-Kumaoni Villages and Languages of Dehradun Garhwal, in Sixth Seventh Century; History Features of Garhwali-Kumaoni Villages and Languages of Tehri Garhwal in Sixth Seventh Century; History Features of Garhwali-Kumaoni Villages and Languages of Chamoli Garhwal in Sixth Seventh Century; History Features of Garhwali-Kumaoni Villages and Languages of Rudraprayag Garhwal in Sixth Seventh Century; History Features of Garhwali-Kumaoni Villages and Languages of Uttarkashi Garhwal in Sixth Seventh Century

[Bhishma Kukreti]

Draupadi Swayambar Jagar: Asian, Kumaon Epic based Folk Song/ Lyrical Folktale about Draupadi choosing Husband

Asian Folklore, Folk Legends, Folk Myths of Kumaon-Garhwal, Haridwar, Uttarkahnd-71

Asian Pauranic /Epic, Marathon, Classic, Impressive, Grand, Mahabharata Folklore, Ramayana Folklores, Folktales, Folk Stories of Haridwar,   Garhwal, Kumaon, Uttarakhand – 7 

(The write up is dedicated to Dr. Urvidatt Upadhyaya for his extensive works on Kumaoni-Garhwali (Asian) Folk and Modern Literature)

                                         By: Bhishma Kukreti
                          There is slight difference between a Kumaoni Jagar (Folk Song) and Mahabharata epic story about Draupadi Swayambar (a princess choosing Husband). In Kumaoni folktale song, Arjun comes as Sage or Jogi in the Swayambar.  There is also difference in Kumaoni folk song tale that the kings had to pierce Kaudi set on the hair of Draupadi. Otherwise the average story is that kings had to pierce eye of fish.

                 कुमाऊं, गढ़वाल ,हरिद्वार  की लोक गाथाएँ  -71     

   
          ( टिहरी सेगढवाली जागर, लोक गीत;  उत्तरकाशी से गढवाली जागर, लोक गीत; पौड़ी से गढवाली जागर,  लोक गीत; चमोली -रुद्रप्रयाग से गढवाली जागर,लोक गीत; नैनीताल से कुमाउनी जागर,लोक गीत; अल्मोड़ा से कुमाउनी जागर,लोक गीत;पिथोरागढ़ -बागेश्वर से कुमाउनी जागर,लोक गीत;चम्पावत , उधम सिंह नगर से कुमाउनी जागर,लोक गीत;उत्तराखंडी जागर,लोक गीत;,  हरिद्वार से जागर,लोक गीत;,मध्य हिमालयी जागर,लोक गीत;, हिमालयी जागर,लोक गीत;उत्तर भारितीय जागर,लोक गीत; भारतीय जागर,लोक गीत; एशियाई जागर,लोक गीत श्रृंखला  ) 

                     कुमाऊं, गढ़वाल ,हरिद्वार  की  पौराणिक लोक गाथाएँ/जागर गाथाएँ - 7 
   

                   
                            द्रौपदी स्वयंबर

(सन्दर्भ: डा उर्वी दत्त उपाध्याय , कुमाऊँ की लोकगाथाओं का साहित्यिक और सांस्कृतिक अध्ययन )

तै जोगी दगड़ी चेली, तू कसिके रौली,
नोणिया छ गात तेरो, कुसुमिया रूप हो।
कसिकै चुपडै चेली, धूणी की बभूती,
कसिकै कुदली लाटी, भादौ खरी होल,
कसिकै तपिली चेली, जेठ खरा धूप।
मास की बढ़नी चेली , दिन में बण छी,
कसी के करली लाटी, एक खट चाकरी।       

               King Drupad had a daughter Draupadi. Her name was Kamsin before marriage. King Drupad went to astrologer to know about future of Draupadi. The astrologer advised that King should not carry on arranged marriage for Draupadi but should arrange Swayambar. The astrologer advised to king Drupad to call princes and Kings from seven regions.
                When Draupadi became young king Drupad organized Swayambar for Draupadi that she could choose husband. King Drupad invited kings and princes from seven regions including Hastinapur.   
                All the four brothers of Arjun and his mother Kunti advised Arjun to participate in the Draupadi Swayambar.
              Arjun took the Jogi appearance as per his friend's advice. As Jogi, Arjun went to Drupad kingdom at Swayambar place.
  Arjun hide his bow and arrow below his Asan and sat here.
           The condition was that the winning prince or king had to pierce a Kaudi (a shell) set on the hair of Draupadi by his arrow watching shell in the oil in a vessel. Draupadi was sitting above on a chariot.
        No king could pierce Kaudi by his arrow. At last, Arjun stood up and asked bow and arrow. Every defeated king offered him his bow but Arjun did not like any bow and arrow. Drupad offered Arjun a bow weighing twenty ton. Arjun broke the bow. At the end Arjun pierced the Kaudi by his arrow and his bow.
        Now as per condition, Draupadi was wife of Arjun who was in the appearance of Jogi. However, Drupad put another condition that a garland would be thrown and garland would fall on whoever neck Draupadi would marry him. The Garland was thrown into sky and that garland fell on the neck of Arjun. Drupad was sad that his daughter had to spend life in poor conditions.
Draupadi went with Arjun.
               In a place Draupadi felt thirsty. Draupadi asked Arjun to bring water. Draupadi told him that Wherever Tushar bush tress would be there and Nyoli bird would be whistling there would be water. Arjun went to bring water. He changes his appearance and came in his original appearance of prince Arjun. Arjun brought water but Draupadi refused to take water from stranger. Arjun told her that he is not Jogi but he is Arjun. 
               Kamsin sent message to her parents that Arjun is prince. Drupad arranged marriage procession and rituals for marrying Kamsin with Arjun. Now, Kamsin was called Draupadi after marrying with Arjun. 
             
             
   

Copyright (Interpretation) @ Bhishma Kukreti, 1/7/2013

Folklore, Folk Legends, Folk Myths of Kumaon-Garhwal-Haridwar (Uttarakhand) to be continued...72 
Pauranic /Epic, Marathon, Classic, Impressive, Grand, Mahabharata Folklore, Ramayana Folklores, Folktales, Folk Stories of Haridwar,   Garhwal, Kumaon, Uttarakhand  to be continued...8 

   
                                  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
टिहरी सेगढवाली जागर, लोक गीत;  उत्तरकाशी से गढवाली जागर, लोक गीत; पौड़ी से गढवाली जागर,  लोक गीत; चमोली -रुद्रप्रयाग से गढवाली जागर,लोक गीत; नैनीताल से कुमाउनी जागर,लोक गीत; अल्मोड़ा से कुमाउनी जागर,लोक गीत;पिथोरागढ़ -बागेश्वर से कुमाउनी जागर,लोक गीत;चम्पावत , उधम सिंह नगर से कुमाउनी जागर,लोक गीत;उत्तराखंडी जागर,लोक गीत;,  हरिद्वार से जागर,लोक गीत;,मध्य हिमालयी जागर,लोक गीत;, हिमालयी जागर,लोक गीत;उत्तर भारितीय जागर,लोक गीत; भारतीय जागर,लोक गीत; एशियाई  जागर,लोक गीत श्रृंखला  जारी..
Notes on Draupadi Swayambar Jagar: Asian, Kumaon Epic based Folk Song/ Lyrical Folktale about Draupadi choosing Husband; Draupadi Swayambar Jagar: Asian, Kumaon Epic based Folk Song/ Lyrical Folktale from Pithoragarh, Kumaon about Draupadi choosing Husband; Draupadi Swayambar Jagar: Asian, Kumaon Epic based Folk Song/ Lyrical Folktale from Champawat Kumaon about Draupadi choosing Husband; Draupadi Swayambar Jagar: Asian, Kumaon Epic based Folk Song/ Lyrical Folktale from Bageshwar Kumaon about Draupadi choosing Husband; Draupadi Swayambar Jagar: Asian, Kumaon Epic based Folk Song/ Lyrical Folktale from Dwarhat, Kumaon about Draupadi choosing Husband; Draupadi Swayambar Jagar: Asian, Kumaon Epic based Folk Song/ Lyrical Folktale from Almora, Kumaon about Draupadi choosing Husband; Draupadi Swayambar Jagar: Asian, Kumaon Epic based Folk Song/ Lyrical Folktale from Nainital Kumaon about Draupadi choosing Husband; Draupadi Swayambar Jagar: Asian, Kumaon Epic based Folk Song/ Lyrical Folktale from Udham Singh Nagar Kumaon about Draupadi choosing Husband; Draupadi Swayambar Jagar: Asian, Kumaon Epic based Folk Song/ Lyrical Folktale from Kumaon, Himalayas  about Draupadi choosing Husband; Draupadi Swayambar Jagar: Asian, Kumaon Epic based Folk Song/ Lyrical Folktale from Kumaon, North India about Draupadi choosing Husband; Draupadi Swayambar Jagar: Asian, Kumaon Epic based Folk Song/ Lyrical Folktale from Kumaon , India about Draupadi choosing Husband; Draupadi Swayambar Jagar: Asian, Kumaon Epic based Folk Song/ Lyrical Folktale from Kumaon , SAARC Countries about Draupadi choosing Husband

[Bhishma Kukreti]

Devi Divta Geet: Asian Folksongs from Ravain, Garhwal for Worshipping Deities and Goddesses

Oriental/Asian Folk Literature from Ravain/Rawaeen, Yamuna-Tons Valley Region, Uttarkashi, Dehradun, Garhwal -31 

Asian/oriental Jagar Gatha (Lyrical Prose Folk Ritual Sayings), Religious Traditional Songs, Customary Sacred Songs from Ravain/Rawaeen, Yamuna -Tons Valley, Uttarkashi, Garhwal Region-25

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

                 Translation, Interpretation by: Bhishma Kukreti


   There has been classification of Garhwali folk songs including Ravain folk songs.
       
Classification of Garhwali Traditional Songs: A Debate 

                                            Garhwali folk songs are so varied and are in such numbers that there had been debates and discussions for classifying Garhwali folk songs 
             
                     Taxonomy by Abodh Bandhu Bahuguna (1954):
             Analysis of Garhwali folk songs started by Abodh Bandhu Bahuguna:  Dhunyal (1954) is first work of analyzing and classifying the Garhwali Folk Song . Abodh Bandhu Bahuguna classified Garhwali Folk Songs on the following types:
1- Mangal (auspicious folk songs)
2-Kula char (Introducing and description of family tree related folk song)
3-Panwada (praising achievers folk song)
4-Khuded (sad folk song)
5-Jagar (Awakening songs sung in Ghadela folk song)
6-Tantra Mantra
7-Hori (Humrous and sung at Holi time folk song)
8-Chakhulya (Personification of animals folk song)
9-Naya Geet (New folk song)
  The main flow on this classification is that it is not analyzed on scientific basis but on conventional basis .
Classification by Dr Govind Chatak  (1956)
                  Dr Chatak is credited for doing depth research, study in collection and analyzing Garhwali folk songs. Dr Chatak classified Garhwali songs on the basis of local names as he accepted in introduction of his classic book 'Garhwali Lok Geet' and he classified the Garhwali folk songs on the following divisions:
1-Puja Geet (prayer and worshiping of deities/goddesses)
2-Mangal (Auspicious)
3-Prem, Roop, Ras (Love folk songs)
4-Chhopati folk song
5-Laman folk song
6-Vasanti (Spring folk song)
7-Bajuband folk song
8-Dampatya Jeewn ( Family life folk song)
9-Khuded folk song
10-Chhuda folk song
11-Samajik Geet folk songs
12-Vividh Geet or varied folk song
                       Classification by Dr Mohan Babulakar
           Dr Babular (1967) classified Garhwal Folk Song as below in his famous boo 'Garhwali Lok Sahitya ka Vivechanatmak Adhyayan' :
1-Sanskaron ke geet
2-Devi Devta stuti , Tyoharon ke Geet
3-Khuded geet
4-Ritu (season) and Virah (pain of separation)
5-samuhik Gey geet (group or community songs)
6-Tantra Mantra Geet
7-Laghu geet (short songs)
8-Jatiyon ke geet (songs created and sung by specific class)
                    Classification by Dr Hari Datt Bhatt 'Shalilesh
                  In his book 'Garhwali Bhasa aur uska Sahitya' ,  (1964)D Bhatt bifurcated the folk songs of Garhwal into following categories:
1-Mangal: k-Awhahan Geet. Kh-Puja geet, G-Vivah Geet, H-Loriyan (very rare),
2-Jhumailo: (sad and Love folk songs): K-Jhumailo folk songs, Kh-Chhopati folk songs, G-Laman folk songs
3-Thadya ya Vasanti geet 1- Vasnti 2-Hori folk songs
4-Bajuband  (Rhymical dialogues) folk songs
5-Chaufala ( Achieving right objectives, ambitions, economical benefits and final solutions)
6-Khded geet Sad folk songs
7-Kulachar folk songs
8-Chaumasa (Songs of rainy season)
9-Baramasa (folk songs for every season)
10-par Updeshatmak (Inspirational folk songs)
11- Samayik (Folk Songs of contemporary subject or happenings by Badis)
12-Rashtriya geet (Patriotic folk songs)

                     Classification by Dr Shiva Nand Nautiyal
         Dr shiva nand Nautiyal had been also collecting Garhwali folk songs and his edited books are 
A-Garhwal ke Lok Geet (1964)
B-6-Garhwal ke Khuded Geet (1965)
C--Chham Ghugharu Bajala (1964)
D-Garhwali Baramasa
Dr Shiva Nand Nautiyal never thought of analyzing Garhwali Folk Songs as his above contemporary scholars were classifying songs. Only, in 1979, dr Shiva Nand classifed Garhwali folk Songs in Garhwali Manas (1979, page 52) and surprising ly his classification is more scientific, more subtle, more clear than his contemporary researchers. He divided following folk songs and dances together as follows:

1-Mangal Geet: K-Awhahan Puja geet, Kh-Puja Geet, G-Vivah geet
2-Jagar : Narsingh, , Nagarja, Devi, Hantya, Pandav, Bhairon etc
3-Panwade (Chivalry folk songs ): Historical and non -historical
4-Tantra Mantra folk songs
5-Thadya folk songs
6-Chaufula folk songs
7-Khuded folk songs
8-Baramasa folk songs
9-Kulachar folk songs
10-Pasara folk songs
11-Vasanti folk songs
12-Hori folk songs
13-Bajuband folk songs
14-Laman folk songs
15-Chhopati folk songs
16-Lori geet folk songs
17-Patkhai men Chhuda folk songs
18-Naunyali folk songs
19-Chaumasa folk songs
20-Duda folk songs
21-Samayik or contemporary folk songs
By the above analysis we may state that Dr Shiva Nand Nautiyal's classification is appreciable in terms of terminology and subtle .
रवांइ, उत्तरकाशी  , देहरादून गढ़वाल क्षेत्र  के  प्रचलित   लोक गीत- 31   


  उत्तरकाशी,   देहरादून  के रवाँइ क्षेत्र से जागर या धार्मिक अनुष्ठान के लोक गीत/कथायें    -24   


 
   
(मूल -डा. जगदीश 'जग्गू' नौडियाल,  )   

( इंटरनेट प्रस्तुति  एवं अतिरिक्त व्याखा - भीष्म कुकरेती )

देवी देवताओं सम्बन्धी गाथा गीत

बल चांदा लाई  खाई,बल चांदा लाई  खाई।
बल देश सो शिंगतुरियो, बल कटे जाओ हई।।
बल डांडू मारी थ्यारी, बल डांडू मारी थ्यारी।
बल तेरी राजा कर्ण, बल देवजानी की त्यारी।।
बल बाजी जालो वाणों, बल बाजी जालो वाणों।
बल देवजानी पोड़ेले, बल चालदो बोल आणो।।
बल कांठू तोड़यो इनो, बल कांठू तोड़यो इनो।।
बल देवजानी जीतणेले, बल बालुआ पूणो सूना।। 
The above song is in Bajuband Kavya format.
Let all Singturia Patti fellow should gather.  King Karna is ready visiting for Devjani.
Chalda deity is also coming to same Devjani place.
There was competition for right and might.
King Karna got gold from pebbles.
King Karna got the right on Devjani.
Copyright Interpretation, @ Bhishma Kukreti 1/7/2013 
   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, Dehradun, Garhwal to be continued...32
Jagar Gatha (Lyrical Prose Folk Ritual Tales), Religious Traditional Songs, Sacred Customary songs  from Ravain, Yamuna-Tons Valley, Uttarkashi, Garhwal Region to be continued...26