Articles By Bhisma Kukreti - श्री भीष्म कुकरेती जी के लेख

[Bhishma Kukreti]

Violence Sentiment in Garhwali Folk Dramas, Folk Rituals, Community Theaters and Traditional Plays

                   गढवाली लोक नाटकों / लोक  गीतों में  उग्रता      भाव

Review of Characteristics of Garhwali Folk Drama, Folk Theater/Rituals and Traditional Plays part -47

                                    Bhishma Kukreti
                  According to Bharat' Natyashastra (7/80), violence sentiment is shown in acting killing, arresting, beating and rebuking.
  Usually, violence sentiment is generated in drama when somebody deceives, does crime, tells lie that is harmful, and the person wishes to correct the person or wants to rebuke.                 
               There many religious ritual folk songs (Jagar) where in the sentiment of violence is shown effectively. The violence sentiment is found in Jagar of Ranraut, Kaintura, Hari Hindwan , Abhimanyu Baja, Bhim Baja etc .
  The drama 'Kamalvyuha or Jayadrath Vadh' based on folk drama created by Dr. D.R. Purohit; R. Bhatt team has violence sentiment in a couple of scene. One scene is best example of violence, when Arjun comes to know that Kaurava killed his son Abhimanyu and Jaydratha pushed dead body of Abhimanyu by foot, Arjun took a vow to kill Jayadratha before sun set.
In the following religious folk song (Jagar) there is sentiment of violence too –
  पंडो भीम रिन्गौण को लोकगीत : या भीम बाजा नाच -गान में उग्रता के भाव
बाला दैणी होई जैन तेरी
दैणी होई जैन त्यरी वा सौ मण कि गदा
परतिज्ञा को दानि बाला
सौ मन कि गदा वाला तेरी होली नौ मन कि ढाल
बाला जंगलूं जंगलूं बाला
भाबरु भाबरु तुमकू रै गेन भारत पियारा
डाल़ा को गोळ हिलैकी बाला
डाल़ा मा बैठयाँ कौरौ कि पटापट पतगे लगाई दिने
चांदी छैला चौक मा बाला
नौ खारी रीठों को मेरा जोधा पिसम्यल्लो बैण याल़े
सौ मन का गोला भीम रे जोधा
सर्ग चूलेने असी असमान अपतां फेंकने हाथी
पर मेरा बाला. भीमसेण जोधा

In this song the singer (Aujee) narrates the big strength of Bhima as he has a club of hundred tons, the shield weighing nine tons, as soon as Bhima comes in the battle Bhima kills Kauravas as radish, when by fear Kauravas climb on trees, Bhima shakes the trees and Kauravas fall down. Bhima throws elephants into the sky and nobody knows where elephants have gone. 

Copyright@ Bhishma Kukreti 24/11/2013

Review of Characteristics of Garhwali Folk Drama, Community Dramas; Folk Theater/Rituals and Traditional to be continued in next chapter.

                 References
1-Bharat Natyam
2-Steve Tillis, 1999, Rethinking Folk Drama
3-Roger Abrahams, 1972, Folk Dramas in Folklore and Folk life 
4-Tekla Domotor , Folk drama as defined in Folklore and Theatrical Research
5-Kathyrn Hansen, 1991, Grounds for Play: The Nautanki Theater of North India
6-Devi Lal Samar, Lokdharmi Pradarshankari Kalayen 
7-Dr Shiv Prasad Dabral, Uttarakhand ka Itihas part 1-12
8-Dr Shiva Nand Nautiyal, Garhwal ke Loknritya geet
9-Jeremy Montagu, 2007, Origins and Development of Musical Instruments
10-Gayle Kassing, 2007, History of Dance: An Interactive Arts Approach
11- Bhishma Kukreti, 2013, Garhwali Lok Natkon ke Mukhya Tatva va Charitra, Shailvani, Kotdwara
12- Bhishma Kukreti, 2007, Garhwali lok swangun ma rasa ar Bhav , Chithipatri
Xx
Notes on Violence Sentiment in (South Asian region) Garhwali  Folk Dramas, Folk Rituals, Community Theaters and Traditional Plays; Violence Sentiment in (South Asian region) Garhwali Folk Dramas, Folk Rituals, Community Theaters and Traditional Plays from Pauri Garhwal; Violence Sentiment in (South Asian region) Garhwali Folk Dramas, Folk Rituals, Community Theaters and Traditional Plays from Tehri Garhwal; Violence Sentiment in (South Asian region) Garhwali Folk Dramas, Folk Rituals, Community Theaters and Traditional Plays from Uttarkashi Garhwal; Violence Sentiment in (South Asian region) Garhwali Folk Dramas, Folk Rituals, Community Theaters and Traditional Plays from Chamoli Garhwal; Violence Sentiment in (South Asian region) Garhwali Folk Dramas, Folk Rituals, Community Theaters and Traditional Plays from Rudraprayag Garhwal(South Asian region); Violence Sentiment in Garhwali Folk Dramas, Folk Rituals, Community Theaters and Traditional Plays from Dehradun Garhwal(South Asian region); Violence Sentiment in Garhwali Folk Dramas, Folk Rituals, Community Theaters and Traditional Plays from Haridwar Garhwal(South Asian region); Violence Sentiment in Garhwali Folk Dramas, Folk Rituals, Community Theaters and Traditional Plays from Garhwal, Himalaya(South Asian region); Violence Sentiment in Garhwali Folk Dramas, Folk Rituals, Community Theaters and Traditional Plays from Garhwal North India(South Asian region);
गढवाली लोक नाटकों में  उग्रता भाव; टिहरी गढ़वाल के गढवाली लोक नाटकों में   उग्रता भाव;उत्तरकाशी गढ़वाल के गढवाली लोक नाटकों में    उग्रता भाव;हरिद्वार गढ़वाल के गढवाली लोक नाटकों में    उग्रता भाव;देहरादून गढ़वाल के गढवाली लोक नाटकों में   उग्रता  भाव;पौड़ी गढ़वाल के गढवाली लोक नाटकों में    भाव;चमोली गढ़वाल के गढवाली लोक नाटकों में   उग्रता भाव; रुद्रप्रयाग गढ़वाल के गढवाली लोक नाटकों में    उग्रता भाव;

[Bhishma Kukreti]

                            ग्रामीण उत्तराखंड आर्थिक विकास की मूलभूत कमजोरियां

                                                      भीष्म कुकरेती

     
(s =आधी अ  = अ , क , का , की ,  आदि )

              जख जावो तख छ्वीं लगदन बल पहाडुं मा विकास हूण चयेंद , गांउ विकास हूण चयेंद पण छ्वीं लगैक अर दौड़ भाग करिक  बि कुछ नि ह्वै।
                   सबसे खतरनाक तथ्य या च कि उत्तराखंड मा बदलाव आयि पण विकास नि ह्वे।  जन कि उदाहरण दिए जांद कि उत्तराखंड बणणो बाद देहरादूनम इथगा बदलाव ह्वे पण विकास  नि ह्वे।
पौड़ी या पहाड़ी इलाकौं का अन्य छुट छुट बजारों मा बदलाव भौत ह्वे,(जन कि सरकारि परमिट  से शराब की  दुकान खुलण  या दुकान्युंम अब रोज मटन उपलब्ध च)  पण विकास कतै नि ह्वे।
                      उपभोक्ता वस्तु खपत आर्थिक विकास कु  एक महत्वपूर्ण चिन्ह च। ग्रामीण क्षेत्र मा दुकान बि बढ़िन अर उपभोक्ता वस्तुं खपत मा कई गुणा वृद्धि भि  ह्वे पण सोचनीय स्थिति या च कि उपभोक्ता वस्तुउं  खपत ग्रामीण आय /इनकम वृद्धि का कारण नि बढ़ बलकणम कै हैंक भौगोलिक  क्षेत्र मा इनकम बढ़ त ग्रामीण उत्तराखंड (पहाडुं ) मा उपभोक्ता वस्तुं खपत बढ़।
                    ग्रामीण उत्तराखंड याने पहाडुं मा बदलाव अवश्य आइ पण रोजगार की हालत नि सुधर।
            ग्रामीण उत्तराखंड याने पहाडुं मा शिक्षा मा बढ़ोतरी अवश्य ह्वे पण दुखद आश्चर्य च कि शिक्षित युवा की ग्रामीण आर्थिक विकास मा क्वी बि भागीदारी नई च किलैकि पढ्यु -लिख्युं युवा आज बि पलायन करणु च।  जै क्षेत्र मा युवा विकास मा भागीदारी नि निभाल उख आर्थिक विकास कनकै ह्वे सकुद ?
                      ग्रामीण उत्तराखंड मा पाणि -बिजली की उपलब्ध स्थिति मा भारी वृद्धि ह्वे पण  रुण या च, दुःख या च , चिंता या च कि उत्पादनशीलता मा उथगा ही  गिरावट आयी।
             ग्रामीण पहाड़ों मा कृषि मा भारी गिरावट आयी। कृषि कार्य मा उपलब्ध मानव शक्ति खाली ह्वे गे। यांक भरपाई वास्ता कृषि कार्यकर्ताओं तैं मनरेगा आदि से रोजगार उपलब्ध बि ह्वेन पण कृषि कार्य खतम हूण से ज्वा जनानी शक्ति खाली ह्वे छे  वीं जनानी शक्ति वास्ता इन कार्यों का उत्पादक क्षेत्र नि मील कि स्त्री शक्ति उत्पादकता बढ़ावो।  आस्चर्य या च कि सरकारी प्रयत्न "स्त्री रोजगार व वै से उत्पादनशीलता वृद्धि " का बारा मा बौहड़ पड्यु च।
                        ग्रामीण उत्तराखंड की  विशेष भौगौलिक , सामजिक स्थिति छन अर जब कृषि विकासौ तैं वैकल्पिक विचारधारा चयाणि च तो भी उत्तराखंड नेतृत्व पारम्परिक विचारधारा या विकास मॉडल से ग्रामीण उत्तराखंड विकास चाणु च तो ग्रामीण उत्तराखंड विकास एक दिवा स्वप्न ही सिद्ध होलु।
                     सड़क परिवहन विकास का सुचना चिन्ह च।  पहाडुं मा मोटर सड़क ऐन पण यूं मोटर सड़कुंन उत्पादन नि बढ़ाई ,  यूं मोटर सड़कुंन निर्यात नि बढ़ाई बलकण मा   यूं मोटर सड़कुंन आयात बढ़ाणम ही योगदान दे। 
                    पहाडुं मा सड़क बणिन पण वा से उत्तराखंड मा रोजगार की समस्या जख्या -तखी रै किलैकि रोड बिल्डिंग मा मजदूर भैर प्रदेस का छन।
                        पर्यटन उद्यम विकास से स्थानीय कृषि उत्पाद ,फल -फूल उत्पाद , वैन उत्पाद , दुग्ध उत्पाद , कुटीर उद्यम , शिल्प उद्यम, सासंकृतिक उद्यम बढ़द।  सबसे आश्चर्य या च कि उत्तराखंड मा पर्यटन उद्यम मा अवश्य विकास ह्वे पण उत्तराखंड  पर्यटन से कृषि उत्पाद ,फल -फूल उत्पाद , वैन उत्पाद , दुग्ध उत्पाद , कुटीर उद्यम , शिल्प उद्यम, सासंकृतिक उद्यम नि बढ़।  जब पर्यटन से ग्रामीण उत्तराखंड मा कृषि उत्पाद ,फल -फूल उत्पाद , वैन उत्पाद , दुग्ध उत्पाद , कुटीर उद्यम , शिल्प उद्यम, सासंकृतिक उद्यम नि बढ़ तो साफ़ अर्थ च कि उत्तराखंड पर्यटन उद्योग ग्रामीण विकासउन्मोगामी कतई नी  च।
                    टिहरी डाम  बौण पण दिखे जावो तो टिहरी डाम से उत्तराखंड की सिंचाई अर बिजली समस्या हल कतै  नि ह्वे।
          उत्तराखंड मा इंडस्ट्रियल ग्रोथ की बड़ी बड़ी डींग हांके जांदन पण कै बि इंडस्ट्रियल सेक्टर का विकास या ग्रोथ से ग्रामीण उत्पादनशीलता मा रति भर बि वृद्धि नि ह्वे।  उलटां उत्तराखंड मा शहरीकरण मा भारी वृद्धि ह्वे।
                यि कुछ सवाल छन, मसला छन , विचार छन जो बताणा छन कि उत्तराखंड नेतृत्व  प्रशासन मशीनरी ग्रामीण उत्तराखंड विकास तै वो महत्व नि दींदन जांक हकदार ग्रामीण उत्तराखंड च। 


Copyright@ Bhishma Kukreti  25/11/2013

[Bhishma Kukreti]

History of Balo Kalyan Chand: an Eighteen Days Old (One of Youngest Kings in world history) Kumaon King

(South Asian History of Kumaon King Balo Kalyan Chandra when he was in Diapers)

              (History of Kumaon from 1000-1790 AD)

         (History of Chand Dynasty Rule in Kumaon)
History of Uttarakhand (Garhwal, Kumaon, Haridwar) - Part 197

                                              By: Bhishma Kukreti
Ruling Period of Balo Kalyan Chand- 1729
Contemporary Rulers
Garhwal King- Pradip Shah (1717-172)
Delhi Mogul Emperor – Muhammad 1719-1748
                 We have some data of youngest kings crowned when they were in diapers
Oyo a Toro of Uganda king was crowned at the age of thee in 1995.
Puyi the last Chinese emperor was ascended on crown at the age of two years in 1908.
Pomare III was crowned Tahit Kingdom at the age of 17 months.
Henry VI was eight month old when he became king of England and France in 1442.
Shobhuza II was crowned as Swaziland Kingdom King at the age of four months old (in twentieth century)
Emperor Shang of Han was barely 100days old when he was declared Emperor of China.
James was 17 months old when he was crowned Scottish Kingdom and another James was also crowned as Scottish King when he was 13 months old. Surprisingly daughter of first James and mother of second James became queen at the age of six days old.
John I became Franc king as soon as he was born in 1316.
Alfonso XIII became Spain king on the day when was born.
Shah Shapur Ii was crowned before he was born in 309 AD in Persia. The Persian Nobles put crown on the belly of pregnant widow queen of Shah Hormizd.

                 Kumaon King Balo Kalyan Chandra when he was in Diapers

  Balo Kalyan Chand was son of Khavanis Bijri and Puranmall Bisht. Manik Bisht and his son Puranmall killed King Ajir Chand and declared that he died because of paralysis.
         Manik Bisht and Puranmall wanted king as per their choice. They sent message to Narpati Singh King of Katehar to send his younger son to Kumaon. Narpati Singh was aware about murdering his son Ajit Chandra by Gaida Bisht group. Narpati Singh sent message that he did not want his younger son as sacrificing goat for Kumaon kingdom politics.
    Cunning Gaida Bisht group ascended eighteen days old son of Puranmall Bisht from Khavasin Bijuri on the crown as King Balo Kalyan Chandra In 1729.
        Bisht group started ruling on behalf of Balo Kalyan Chandra. Bisht group started distributing Jagir /Thokdari as rulers.

                           Rebels   among Subject and Nobles


          Due to cruelty and unlawful ruling of Bisht group the Kumaoni subject present and old nobles became opponents of Bisht group.
           Mara and Fadtiyal groups were in favor that a successor of Narayan Chandra (who took asylum in Doti age back) should be appointed Kumaon King.
         A group went to Doti in search of successor of Narayan Chandra. They saw a poorest most farmer in jungle and brought to Kumaon as family successor of Narayan Chandra.  The Fadtiyal and Mara group took vow from the farmer that he would fight with Gaida Bisht group.
Fadtiyal and Mara groups declared that farmer now as Doti Kalyan Chandra the King of Kumaon in 1730.
  On the record, Balo Kalyan Chandra was Kumaon King for 1729.

Copyright@ Bhishma Kukreti -bckukreti@gmail.com 24/11/2013

                                      References

Dr. Shiv Prasad Dabral, Uttarakhand ka Itihas Bhag 10, Kumaon ka Itihas 1000-1790
Badri Datt Pande, 1937, Kumaon ka Itihas, Shri Almora Book Depo Almora
Devidas Kaysth, Itihas Kumaon Pradesh
Katyur ka Itihas, Pundit Ram Datt Tiwari
Oakley and Gairola, Himalayan Folklore
Atkinson, History of District Gazette
Menhadi Husain, Tuglak Dynasty
Malfujat- E Timuri
Tarikh -e-Mubarakshahi vol 4
Kumar Suresh Singh2005, People of India
Justin Marozzi, 2006, Tamerlane: Sword of Islam
Bakshsingh Nijar, 1968, Punjab under Sultans 1000-1526 
The Imperial Gazetteer of India, Volume 13 page 52 
Bhakt Darshan, Gadhwal ki Divangit Vibhutiyan
Mahajan V.D.1991, History of Medieval India
Majumdar R.C. (edited) 2006, The Sultanate
Rizvi, Uttar Taimur Kalin Bharat
Tarikhe Daudi
Vishweshara nand , Bharat Bharti lekhmala
Aine-e Akbari
Akbari Darbar
Tareekh Badauni
Eraly Abraham, 2004 The Mogul Throne
The Tazuk-i-Jahangiri
Maularam- Gadh Rajvansh Kavya
Ramayan Pradeep
Annatdev's Smriti-Kaustubh
Sarkar, History of Aurangzeb
Jadunath Sarkar, History of Aurangzeb
(The History of Garhwal, Kumaon, Haridwar write up is aimed for general readers)
   
History of Garhwal – Kumaon-Haridwar (Uttarakhand, India) to be continued... Part -197   
History of Kumaon (1000-1790) to be continued....
Himalayan, Indian History of Chand Dynasty rule in Kumaon to be continued...
  (Himalayan, Indian History (740-1790 AD to be continued...)
Xx
South Asian History of Balo Kalyan Chand: an Eighteen Month Old (one of Youngest Kings in world history) Kumaon King; South Asian History of Balo Kalyan Chand: an Eighteen Month Old (one of Youngest Kings in world history) Pithoragarh Kumaon King; South Asian History of Balo Kalyan Chand: an Eighteen Month Old (one of Youngest Kings in world history) Dwarhat-Kumaon King; South Asian History of Balo Kalyan Chand: an Eighteen Month Old (one of Youngest Kings in world history) Bageshwar-Kumaon King; South Asian History of Balo Kalyan Chand: an Eighteen Month Old (one of Youngest Kings in world history) Almora- Kumaon King; South Asian History of Balo Kalyan Chand: an Eighteen Month Old (one of Youngest Kings in world history) Nainital Kumaon King; South Asian History of Balo Kalyan Chand: an Eighteen Month Old (one of Youngest Kings in world history) Ranikhet-Kumaon King; South Asian History of Balo Kalyan Chand: an Eighteen Month Old (one of Youngest Kings in world history) Haldwani-Kumaon King; South Asian History of Balo Kalyan Chand: an Eighteen Month Old (one of Youngest Kings in world history) Udham Singh Nagar -Kumaon King; South Asian History of Balo Kalyan Chand: an Eighteen Month Old (one of Youngest Kings in world history) Kumaon , region of Uttarakhand King; South Asian History of Balo Kalyan Chand: an Eighteen Month Old (one of Youngest Kings in world history) Kumaon , North India King;

[Bhishma Kukreti]

                       Nath Ban Gaye (They accepted Nath Sect)

                                  Garhwali Folktales from Garhwal part- 3   

                        Folk Tales Collected and edited by: Bhishma Kukreti

              There tens of community stories with each caste in Garhwal. The following story is a Kukreti community story from village Jaspur, Malla Dhangu, Pauri Garhwal, North India.
                    Long back a Kukreti from South India settled in Jaspur, Pauri Garhwal, North India. Once upon a time Kukreti of Jaspur was famous for Mantrik and Tantric (folk ritual priests). There were two brothers in the family named Jasdev Ji and Ran Dev Ji. Jas Dev Ji was elder than Ran Dev Ji.  Both had great respect and love for each other. Jas Dev Ji and Ran Dev Ji were great and famous Tantrik and Mantrik of the region. No other Mantrik and Tantrik could compete with them.
                However, after some time, Ran Dev Ji started using his Manta and Tantra knowledge for mischievous acts.  Ran Dev Ji used his Tantrik-Mantrik power to burn the standing crops. Ran Dev Ji started his Mantra-Tantra knowledge for harming people and animals. Even Ran Dev Ji burnt forest to show his supremacy. Many times, seniors of village and his own elder brother Jas Dev Ji made Ran Dev Ji understand to stop harmful application of Mantra and Tantra.
               Ran Dev Ji did not pay attention others advices and continue indulging himself in using his Mantrik –Tantrik power in harmful deeds for human beings.
                            One day, villagers decided to exile Ran Dev Ji from Jaspur to another place.  Jaspur villagers provided land to Ran Dev Ji two miles away from Jaspur in south west direction. Ran Dev Ji started residing in that place. Ran Dev Ji had great love for his mother land Jaspur. Ran Dev Ji requested Jaspur fellows to provide land for his cremation in his mother land Jaspur.  Jaspur fellow granted. Repenting for his misdeeds, Ran Dev Ji accepted a sect called Dalya or Nath Sampraday. A great Dalya Guru from Gorakhnath Sect accepted Ran Dev Ji as his disciple.
                The new village of Ran Dev Ji is called Raneth. Still, after so many hundreds years of Ran Dev Ji's migrating to Raneth village, the villagers bury their dead people in village Jaspur. The burial place of Dalyas of Raneth called Dalyon-Math.  It is said that Ran Dev Ji blessed that no Bhut-Pichas or notorious, dangerous, evil soul would harm any person of Jaspur. No Jaspur villagers feel any fear of catching by Bhut-Pisach in Math area. The Jaspur children play on the stones of Samadhi of Math but they never caught by Bhut-Pichas.
                     The villagers of the region respect Dalya of Raneth and pay respect them as they pay respect to Brahmin Guru.



**Late Shrimati Kwanra Devi Kukreti and her son late Shri Mohan Lal Kukreti of Jaspur narrated the story to me
Copyright @ Bhishma Kukreti 25/11/2013
For communication please mail to bckukreti@gmail.com
Garhwali Folktales, Garhwali Traditional narratives, Garhwali Community Stories from Garhwal to be continued...


                  References
1-Bhishma Kukreti, 1984, Garhwal Ki Lok Kathayen, Binsar Prakashan, Lodhi Colony, Delhi 110003


(Xx
Series on Asian Garhwali Folktales, traditional stories, community narratives from Garhwal; Asian Garhwali Folktales, traditional stories, community narratives from Uttarkashi Garhwal; Asian Garhwali Folktales, traditional stories, community narratives from Ravain Garhwal; Asian Garhwali Folktales, traditional stories, community narratives from Jaunpur region of Garhwal; Asian Garhwali Folktales, traditional stories, community narratives from Jaunsar region Garhwal; Asian Garhwali Folktales, traditional stories, community narratives from Tehri Garhwal; Asian Garhwali Folktales, traditional stories, community narratives from Dehradun Garhwal; Asian Garhwali Folktales, traditional stories, community narratives from Chamoli Garhwal; Asian Garhwali Folktales, traditional stories, community narratives from Rudraprayag Garhwal; Asian Garhwali Folktales, traditional stories, community narratives from Pauri Garhwal; Asian Garhwali Folktales, traditional stories, community narratives from Gangasalan Garhwal;

[Bhishma Kukreti]

Social Welfare the Chief Aim of Management and Individuals in Garhwali Folktales

     (A Research Review on Garhwali-Kumaoni –Haridwar Folk Literature)
                                (Folktales for Managers Series)
                          Management Lessons in Garhwali-Kumaoni Folktales -3
                Management Lessons in Garhwali –Kumaoni Folk Literature part -5

                     Research and Review by: Bhishma Kukreti

                     Indian philosophy is not based on individual benefits but advocates human benefits as whole.  Epic Mahabharata speaks about social causes as chief aim of Kingdom management. The best book on management 'Shukra Neeti' stresses on social cause management by chief executive officer (King). Manu Smiriti talks about social benefits /social welfare are the sole job of king. Markandey Puran (Devi Mahatamya) advocates about prayers or rituals for group benefits; fear eradication devices for human beings, defending the world; growth for world; eradication of harms for world; Fear eradication from whole of world; creating disease free world; hassles free world; sin free world; poverty free world; etc.
                                      Garhwali folk stories are full of social cause /social welfare management lessons. The following community tale is example of social cause /social welfare management lesson in Garhwali folk stories-

                       Nath Ban Gaye (They accepted Nath Sect) a Garhwali tale for Managers

              There tens of community stories with each caste in Garhwal. The following story is a Kukreti community story from village Jaspur, Malla Dhangu, Pauri Garhwal, North India.
                    Long back a Kukreti from South India settled in Jaspur, Pauri Garhwal, North India. Once upon a time Kukreti of Jaspur was famous for Mantrik and Tantric (folk ritual priests). There were two brothers in the family named Jasdev Ji and Ran Dev Ji. Jas Dev Ji was elder than Ran Dev Ji.  Both had great respect and love for each other. Jas Dev Ji and Ran Dev Ji were great and famous Tantrik and Mantrik of the region. No other Mantrik and Tantrik could compete with them.
                However, after some time, Ran Dev Ji started using his Manta and Tantra knowledge for mischievous acts.  Ran Dev Ji used his Tantrik-Mantrik power to burn the standing crops. Ran Dev Ji started his Mantra-Tantra knowledge for harming people and animals. Even Ran Dev Ji burnt forest to show his supremacy. Many times, seniors of village and his own elder brother Jas Dev Ji made Ran Dev Ji understand to stop harmful application of Mantra and Tantra.
               Ran Dev Ji did not pay attention others advices and continue indulging himself in using his Mantrik –Tantrik power in harmful deeds for human beings.
                            One day, villagers decided to exile Ran Dev Ji from Jaspur to another place.  Jaspur villagers provided land to Ran Dev Ji two miles away from Jaspur in south west direction. Ran Dev Ji started residing in that place. Ran Dev Ji had great love for his mother land Jaspur. Ran Dev Ji requested Jaspur fellows to provide land for his cremation in his mother land Jaspur.  Jaspur fellow granted. Repenting for his misdeeds, Ran Dev Ji accepted a sect called Dalya or Nath Sampraday. A great Dalya Guru from Gorakhnath Sect accepted Ran Dev Ji as his disciple.
                The new village of Ran Dev Ji is called Raneth. Still, after so many hundreds years of Ran Dev Ji's migrating to Raneth village, the villagers bury their dead people in village Jaspur. The burial place of Dalyas of Raneth called Dalyon-Math.  It is said that Ran Dev Ji blessed that no Bhut-Pichas or notorious, dangerous, evil soul would harm any person of Jaspur. No Jaspur villagers feel any fear of catching by Bhut-Pisach in Math area. The Jaspur children play on the stones of Samadhi of Math but they never caught by Bhut-Pichas.
                     The villagers of the region respect Dalya of Raneth and pay respect them as they pay respect to Brahmin Guru.
**Late Shrimati Kwanra Devi Kukreti and her son late Shri Mohan Lal Kukreti of Jaspur narrated the story to me –Bhishma Kukreti

           Social Cause or Social Welfare as main responsibility of Organizations and Individuals

  The primary task of any organization and its management is to enhance human values and social welfare.
                   Every organization and its management and individual should contribute in social cause works or social welfare acts without any second thought.
                        Unless and until the society gets benefits from organization an individual the organization and individuals are burden on the society.
             The public interest is not distinct or different than the organization or its management and individuals.
             There should be social issues in each act of organizations whether they are private, cooperative or government.
         Organization and individuals should pay attention on clean or pure geographical and social environment of the area.
There should be balance between organizational or individual ambitions and ambition of society where organization and individuals exist.
Each organization and for that matter individuals too should create strategies for social welfare.
Social welfare should be inbuilt within  organizational strategies.





Copyright @ Bhishma Kukreti bckukreti@gmail.com  25/11/2013

     Notes on   Management Lessons in Garhwali –Kumaoni –Haridwar Folk Literature to be continued in part -4
Management Lessons in Garhwali-Kumaon Folktales, Folk Stories, traditional Narratives, Community stories to be continued on part -3
Research Review of Garhwali-Kumaoni Literature to be continued....
                  References
1-Bhishma Kukreti, 1984, Garhwal Ki Lok Kathayen, Binsar Prakashan, Lodhi Colony, Delhi 110003 (story as Chhyunti, PP 26-27)
2-Anil Dabral, 2007, Garhwali Gadya Parampara, (story as Hilogi ka Lat, pp166)
3- Bhishma Kukreti, 2003, Salan Biten Lok Kathayen, Rant Raibar, Dehradun
4- Bhishma Kukreti, October 2007, Gadhwali Lok kathaon ma Prabandh Shastra ki suchna, Chitthi Patrika (Lok Ktha Visheshank), Dehradun
Xx
Notes on Social Welfare the Chief Aim of Management and Individuals in Garhwali Folktales; Social Welfare the Chief Aim of Management and Individuals in Garhwali Folktales from Uttarkashi Garhwal; Social Welfare the Chief Aim of Management and Individuals in Garhwali Folktales from Tehri Garhwal; Social Welfare the Chief Aim of Management and Individuals in Garhwali Folktales from Pauri Garhwal; Social Welfare the Chief Aim of Management and Individuals in Garhwali Folktales from Rudraprayag Garhwal; Social Welfare the Chief Aim of Management and Individuals in Garhwali Folktales from Pauri Garhwal; Social Welfare the Chief Aim of Management and Individuals in Garhwali Folktales from Gangasalan Garhwal; Social Welfare the Chief Aim of Management and Individuals in Garhwali Folktales from Dehradun Garhwal; Social Welfare the Chief Aim of Management and Individuals in Garhwali Folktales from Haridwar Garhwal; Social Welfare the Chief Aim of Management and Individuals in Garhwali Folktales from Garhwal, Uttarakhand;  Social Welfare the Chief Aim of Management and Individuals in Garhwali Folktales from Garhwal, Himalaya; Social Welfare the Chief Aim of Management and Individuals in Garhwali Folktales from Garhwal, North India; Social Welfare the Chief Aim of Management and Individuals in Garhwali Folktales from Garhwal, South Asia – a management training through folk literature series   

[Bhishma Kukreti]

                                     उत्तराखंड  परिपेक्ष में  बांस   की सब्जी ,औषधीय व अन्य   उपयोग और   इतिहास

                                                 
          History /Origin /introduction, Food uses , Economic Uses of  Male Bamboo  (Dendrocalamus strictus) in Uttarakhand context
                                           उत्तराखंड  परिपेक्ष  में  जंगल से उपलब्ध सब्जियों  का  इतिहास -27

                                     History of Wild Plant Vegetables ,  Agriculture and Food in Uttarakhand -27                       
         
                                              उत्तराखंड में कृषि व खान -पान -भोजन का इतिहास --67

                                        History of Agriculture , Culinary , Gastronomy, Food, Recipes  in Uttarakhand -67


                                                                आलेख :  भीष्म कुकरेती


उत्तराखंडी नाम -बांस
नेपाली नाम -कबान बांस
हिंदी नाम -बांस
संस्कृत नाम -वावंस
जन्मस्थल -भारत , महाभारत  ( विराट पर्व व कुरुक्षेत्र युद्ध )में बांस का उल्लेख है और उत्तराखंड परिपेक्ष में कीचक वेणु के रूप में वांस का उल्लेख हुआ है। वंसलोचन का उल्लेख आयुर्वेदिक पुस्तकों में हुआ है।  कालिदास ने उत्तराखंड में बांस का उल्लेख किया है। 
रहन सहन - 8 से 16 मीटर ऊंचा , 2 .5 से 8 cm गोलाई ,
                नईपत्र [कलियों व नई जड़ों की भाजी


बांस के रेशे खतरनाक ढंग से चुभने के कारण भोज्य पदार्थों में कम ही प्रयोग होता है।
नई नई पत्तियों की कलियों व नई जड़ों को काटकर संग्रह कर , खुरच कर साफ़ कर क्र धोया जाता है और फिर  एक इंच लम्बे में काटा जाता है।
इन कटी पत्तियों की कलियों व कोमल जड़ों को छांछ में उबाला जाता है और फिर पानी से साफ़ कर साफ़ पानी में नमक के साथ फिर उबाला जाता है।  मैदानों में बांस -कलियों को  चूने के पानी में उबाला जाता है।
जब बांस की कलियाँ कोमल हो जाय तो उन्हें  धनिया बीज या भांग बीज व जख्या के साथ छौंका जाता है।  फिर कटा धनिया , थोड़ा सा मसाले के साथ कुछ देर तक पकाया जाता है। हरा धनिया , हरी मिर्च काटकर सब्जी में छिड़ककर उतार दिया जाता है।  वास्तव में बांस की सब्जी सलाद के रूप में ही प्रयोग होता है।

               बहुपयोगी बांस

उत्तराखंड सहित भारत में बांस के बगैर जिंदगी सोची ही नही जा सकती थी।  धार्मिक अनुष्ठानों सहित फर्नीचर आदि मी बांस उपयोगी है।
बांस का औषधीय उपयोग भी है।

Copyright @ Bhishma Kukreti  25 /11/2013

Notes on History of Culinary, Gastronomy in Uttarakhand; History of Culinary,Gastronomy in Pithoragarh Uttarakhand; History of Culinary,Gastronomy in Doti Uttarakhand; History of Culinary,Gastronomy in Dwarhat, Uttarakhand; History of Culinary,Gastronomy in Pithoragarh Uttarakhand; History of Culinary,Gastronomy in Champawat Uttarakhand; History of Culinary,Gastronomy in Nainital Uttarakhand;History of Culinary,Gastronomy in Almora, Uttarakhand; History of Culinary,Gastronomy in Bageshwar Uttarakhand; History of Culinary,Gastronomy in Udham Singh Nagar Uttarakhand; History of Culinary,Gastronomy in Chamoli Garhwal Uttarakhand; History of Culinary,Gastronomy in Rudraprayag, Garhwal Uttarakhand; History of Culinary,Gastronomy in Pauri Garhwal, Uttarakhand; History of Culinary,Gastronomy in Dehradun Uttarakhand; History of Culinary,Gastronomy in Tehri Garhwal  Uttarakhand; History of Culinary,Gastronomy in Uttarakhand Uttarakhand; History of Culinary,Gastronomy in Haridwar Uttarakhand;

( उत्तराखंड में कृषि व भोजन का इतिहास ; पिथोरागढ़ , कुमाऊं  उत्तराखंड में कृषि व भोजन का इतिहास ; कुमाऊं  उत्तराखंड में कृषि व भोजन का इतिहास ;चम्पावत कुमाऊं  उत्तराखंड में कृषि व भोजन का इतिहास ; बागेश्वर कुमाऊं  उत्तराखंड में कृषि व भोजन का इतिहास ; नैनीताल कुमाऊं  उत्तराखंड में कृषि व भोजन का इतिहास ;उधम सिंह नगर कुमाऊं  उत्तराखंड में कृषि व भोजन का इतिहास ;अल्मोड़ा कुमाऊं  उत्तराखंड में कृषि व भोजन का इतिहास ; हरिद्वार , उत्तराखंड में कृषि व भोजन का इतिहास ;पौड़ी गढ़वाल   उत्तराखंड में कृषि व भोजन का इतिहास ;चमोली गढ़वाल   उत्तराखंड में कृषि व भोजन का इतिहास ; रुद्रप्रयाग गढ़वाल   उत्तराखंड में कृषि व भोजन का इतिहास ; देहरादून गढ़वाल   उत्तराखंड में कृषि व भोजन का इतिहास ; टिहरी गढ़वाल   उत्तराखंड में कृषि व भोजन का इतिहास ; उत्तरकाशी गढ़वाल   उत्तराखंड में कृषि व भोजन का इतिहास ; हिमालय  में कृषि व भोजन का इतिहास ;     उत्तर भारत में कृषि व भोजन का इतिहास ; उत्तराखंड , दक्षिण एसिया में कृषि व भोजन का इतिहास लेखमाला श्रृंखला )

Notes on History /Origin /introduction of  wild edible vegetables Bamboo  (Dendrocalamus strictus) in Uttarakhand Context , Middle Himalaya , North India, South Asia  context; History /Origin /introduction of wild edible vegetables Bamboo  (Dendrocalamus strictus ) in Pauri Garhwal, Uttarakhand, Middle Himalaya , North India, South Asia  context; History /Origin /introduction of wild edible vegetables Bamboo  (Dendrocalamus strictus ) in Chamoli Garhwal Uttarakhand, Middle Himalaya , North India, South Asia  context; History /Origin /introduction of wild edible vegetables Bamboo  (Dendrocalamus strictus ) in Rudraprayag Garhwal Uttarakhand, Middle Himalaya , North India, South Asia  context; History /Origin /introduction of wild edible vegetables  Bamboo  (Dendrocalamus strictus ) in Tehri Garhwal Uttarakhand, Middle Himalaya , North India, South Asia  context; History /Origin /introduction of wild edible  vegetables Bamboo  (Dendrocalamus strictus ) in Uttarkashi, Uttarakhand, Middle Himalaya , North India, South Asia  context; History /Origin /introduction of wild edible vegetables Bamboo  (Dendrocalamus strictus ) in Pithoragarh,Uttarakhand, Middle Himalaya , North India, South Asia  context; History /Origin /introduction of wild edible vegetables in Almora, Uttarakhand, Middle Himalaya , North India, South Asia  context; History /Origin /introduction of wild edible vegetables Bamboo  (Dendrocalamus strictus ) in Bageshwar Uttarakhand, Middle Himalaya , North India, South Asia  context; History /Origin /introduction of wild edible vegetables  Bamboo  (Dendrocalamus strictus ) in Nainital, Uttarakhand, Middle Himalaya , North India, South Asia  context; History /Origin /introduction of wild edible vegetables Bamboo  (Dendrocalamus strictus )  in Champawat , Uttarakhand, Middle Himalaya , North India, South Asia  context; Notes on History /Origin /introduction of  wild edible vegetables Bamboo  (Dendrocalamus strictus ) in Haridwar Uttarakhand, Middle Himalaya , North India, South Asia  context;Notes on History /Origin /introduction of  wild edible vegetables Bamboo  (Dendrocalamus strictus )  in Dehradun Uttarakhand, Middle Himalaya , North India, South Asia  context;Notes on History /Origin /introduction of  wild edible vegetables Bamboo  (Dendrocalamus strictus ) in Udham Singh Nagar Uttarakhand, Middle Himalaya , North India, South Asia  context;

[Bhishma Kukreti]

Resolution Sentiment in Garhwali Folk Dramas, Folk Rituals, Community Theaters and Traditional Plays

                   गढवाली लोक नाटकों / लोक  गीतों में  मति      भाव

Review of Characteristics of Garhwali Folk Drama, Folk Theater/Rituals and Traditional Plays part -48

                                    Bhishma Kukreti
            Mati in Bharat Natyashastra means to take appropriate decision after thorough analysis of concept or matter from the bases of old knowledge and experiences.
        According to Bharat's Natyashastra, resolution should be demonstrated in stage plays by preaching, sacred speech, explaining and clearing doubts etc.
  There are many instances of resolution in Garhwali folk drama especially religious stories etc.
There is very important ritual among Uttarakhandi called 'Saptah' or Shrimad Bhagvat Puran '. The Vyas or Preaching priest tells various preaching stories from Shriamd Bhagvat a Sanskrit epic.
                    The following folk song is sung by Dalya Guru (a Caste in Garhwali related to Nath sect) while roaming village to village. Dalya Guru sings the poetic story of Guru Gorakhnath, Bhartihari, Gopichand etc and playing Ektara. The following folk song is from one of folk songs sung by  Dalya Guru  dramatically is one examples of resolution in Garhwali folk drama.
गढवाली लोक नाटक में मति    भाव
ऋद्धि  को सुमिरों सिद्धि को सुमिरों सुमिरों सारदा माई।
अर  सुमिरों गुरु अविनाशी को , सुमिरों कृष्न कनाई।
सदा अमर नि रैंदी धरती माता , बजर पड़े टूट जाई।
अमर नि रैंदा चंद , सुरजि छुचा , मेघ घिरे छिप जाई।।१।।   
माता रोये जनम कूं , बहिन रोये, बहिन रोये छै मासा।
तिरिया रोये डेढ़ घड़ी कूँ , आन करे घर बासा।।२।।
कागज़ पतरी सब कुई बांचे करम नि बांचे कुई।
राज घरों को राजकुंवर , बुबा करणी जोग लिखाई।। ३ ।।
सुन रै बेटा गोपीचंद जी बात सुनो चित लाई।
कंचन कया , कंचन कामिनी मति कैसे भरमाई।।  ४।। 
अलख निरंजन अलख निरंजन, सुन रे बेटा गोपीचंद जी बात सुनो चित लाई।
अलख निरंजन , अलख निरंजन जपो रे भाई , हो भव सागर पार

Remember Riddhi and Siddhi, Remember Sharda goddess
Remember Guru Avinasi , remember Krishna Kanhahi
The earth is not immortal, breaks on cloud bursting
Sun and Moon are not immortal, Clods cover them
Mother weeps for ever for her dead child, sister shows grief for six months
Wife grief for one and half hours.
Anybody can read written on paper but nobody can read luck or future
The prince had to become sage
O Gopichand! Take the words by heart and be Sanyasi
Why the external world is deceiving you ?
Alakh Niranjan, Alakh Niranjan .....



 

Copyright@ Bhishma Kukreti 25/11/2013

Review of Characteristics of Garhwali Folk Drama, Community Dramas; Folk Theater/Rituals and Traditional to be continued in next chapter.

                 References
1-Bharat Natyam
2-Steve Tillis, 1999, Rethinking Folk Drama
3-Roger Abrahams, 1972, Folk Dramas in Folklore and Folk life 
4-Tekla Domotor , Folk drama as defined in Folklore and Theatrical Research
5-Kathyrn Hansen, 1991, Grounds for Play: The Nautanki Theater of North India
6-Devi Lal Samar, Lokdharmi Pradarshankari Kalayen 
7-Dr Shiv Prasad Dabral, Uttarakhand ka Itihas part 1-12
8-Dr Shiva Nand Nautiyal, Garhwal ke Loknritya geet
9-Jeremy Montagu, 2007, Origins and Development of Musical Instruments
10-Gayle Kassing, 2007, History of Dance: An Interactive Arts Approach
11- Bhishma Kukreti, 2013, Garhwali Lok Natkon ke Mukhya Tatva va Charitra, Shailvani, Kotdwara
12- Bhishma Kukreti, 2007, Garhwali lok swangun ma rasa ar Bhav , Chithipatri
Xx
Resolution Sentiment in Garhwali Folk Drama, Folk Rituals, Community Theaters and Traditional Plays; Resolution Sentiment in Garhwali Folk Drama, Folk Rituals, Community Theaters and Traditional Plays from Chamoli Garhwal, North India, South Asia; Resolution Sentiment in Garhwali Folk Drama, Folk Rituals, Community Theaters and Traditional Plays from Rudraprayag Garhwal, North India, South Asia; Resolution Sentiment in Garhwali Folk Drama, Folk Rituals, Community Theaters and Traditional Plays from Pauri Garhwal, North India, South Asia; Sentiment in Garhwali Folk Drama, Folk Rituals, Community Theaters and Traditional Plays from Tehri Garhwal, North India, South Asia; Resolution Sentiment in Garhwali Folk Drama, Folk Rituals, Community Theaters and Traditional Plays from Uttarkashi Garhwal, North India, South Asia; Resolution Sentiment in Garhwali Folk Drama, Folk Rituals, Community Theaters and Traditional Plays from Dehradun Garhwal, North India, South Asia; Resolution Sentiment in Garhwali Folk Drama, Folk Rituals, Community Theaters and Traditional Plays from Haridwar Garhwal, North India, South Asia;

गढवाली लोक नाटकों में   मति भाव; टिहरी गढ़वाल के गढवाली लोक नाटकों में  मति भाव;उत्तरकाशी गढ़वाल के गढवाली लोक नाटकों में मति   भाव;हरिद्वार गढ़वाल के गढवाली लोक नाटकों में  मति  भाव;देहरादून गढ़वाल के गढवाली लोक नाटकों में  मति  भाव;पौड़ी गढ़वाल के गढवाली लोक नाटकों में  मति  भाव;चमोली गढ़वाल के गढवाली लोक नाटकों में    भाव; रुद्रप्रयाग गढ़वाल के गढवाली लोक नाटकों में  मति  भाव;

[Bhishma Kukreti]

                                नामर्दी की  परिभाषा राजा भरथरी अर तरुण तेजपाल का संदर्भ मा

                                            चबोड़्या -चखन्यौर्या -भीष्म कुकरेती

     
(s =आधी अ  = अ , क , का , की ,  आदि )

सूत्रधार - भरथरी उज्जैन देशौ  महान राजा छौ।  जैक रणिवास मा   सहतर से अधिक राणी छे। पण भरथरीक प्रेम राणी पिंगला से जरा बिंडी इ  छौ।  एक दिन वै तैं एक साधुन  अमर कीर्ति पाणौ  फल दे , भरथरीन वो फल अपण प्रेमी तैं दे , प्रेमिन वो फल अपण प्रेमिका एक वैश्या तै दें अर वीं गणिकान वो फल अपण कृपासिंधु विक्रमादित्य तैं दे दे। राजा भरथरी तैं या  बात पता लग तो वो प्रयाश्चित स्वरुप सन्यासी ह्वे गे।  एक दिन राजा भरथरी भिक्षा मांगणौ रानी पिंगला मा ऐ।  अलग अलग क्षेत्रों मा लोकगाथाउं भरथरी -पिंगला संवाद अलग अलग ढंग से गाये जांद।  पण यु संवाद  इन बि त ह्वे सकुद छौ।  सुणो अर द्याखो भरथरी -पिंगला संवाद!
भरथरी -हे माता  पिंगला भिक्षा दे दे ।
पिंगला -वो हो !  द्याखो ! दुनिया का महान ढोंगी मर्द आज मँगत्या भेस मा भीख मांगणु च. बोल पुरुषार्थ की भिक्षा द्यूँ या अनाज की भिक्षा ?
भरथरी - माते !  मानव तै कुटिल शबद शोभा नि दींदन
पिंगला -अच्छा ! हे कपटी मरद ! जब तुम्हारो सन्यासी हूण पर हम सहतर राणी रांड -विधवा जीवन  यापन करणा छंवां तो वो सभ्य मानव की पहचान च है ?
भरथरी -यो सौब पाप कर्मों फल च माते।  कर्मफल तो भुगण ही पड़दन।
पिंगला -हाँ कर्मफल या पाप तो तुम्हारो छौ पण हम सहतर स्त्री तुम्हरो पाप कर्मो फल भुगतान करणो मजबूर किलै करे गेवां ?
भरथरी -ये तो संसार का संसारी जाळ मा फंस्युं समाज से पूछ जैन यो सामजिक नियम बणयां छन।
पिंगला -अर भगोड़ो के सरताज ! तुम तै क्या पूछे जावो ?
भरथरी -मि बताइ सकुद कि ये भव संसार तैं कनै पार करे जावो अर परलोक प्राप्ति साधन बताइ सकुद !
पिंगला -हे कर्तव्य बिमुख्युं सम्राट ! हम सहतर राणियुं समस्या परलोक नी  च यो ही लोक च।
भरथरी -यांक उत्तर मीम  नी च !
पिंगला -तो फिर तुमन मी पर बेवजह शक किलै कार ?
भरथरी -मीन कीर्ति पाणो फल  त्वे तैं दे छौ अर तीन वो एक परपुरुष तै दे दे !
पिंगला -तो इखमा साबित कख हूंद कि वो मेरो प्रेमी छौ।  हमर आपस मा मधुर संबंध अवश्य  छा पण प्रेम तो नि छौ। तुम मर्द अफु त निष्ठावान नि रौंदा पण स्त्रियों से सौ प्रतिशत निष्ठा की ख्वावीश करदां। अर हे शंकित मर्द ! तुमन बगैर जाँच्या परख्यां सन्यास को निर्णय ले ल्याइ।  हे निरदयी मर्द! विवाहित ह्वेक , सहतर जनान्युं पति ह्वेक बि अपणो आप संन्यास लीणो निर्णय लीण एक पुरुषत्वहीन   को ही काम ह्वे सकुद।
भरथरी -पिंगला राणी ! अपुरुष  की उपाधि ठीक नी  च !
पिंगला -हाँ इन पुरुष तैं त अपुरुष ना किमपुरुष की उपाधि ही ठीक लगद।  पुरुष जब चाओ  जैक दगड़ चाओ  वैक दगड़ गैरमुनासिब संबंध बणै सकुद अर फिर वुं संबंधो तैं तोड़िक भजोड़ा बण सकुद।  यि  भजोड़ा मर्द मर्द ना बलकण मा केवल पुरुषत्वहीन  या केवल किमपुरुष ही ह्वे सकुद।
भरथरी -पिंगला मी इक अशोभनीय शब्द सुणणो नि अयूं छौ।
पिंगला -वाह मर्दों तै आयना दिखाओ तो क्रोध अर शब्द अशोभनीय ह्वे जांदन।  जो पुरुष अपण पाप प्रयाश्चित का खातिर अपण पौरुषीय जुमेवारी से भागो वो या तो पुरुषत्वहीन च या किमपुरुष च . वो  सन्यासी नी च वो नपुंषक च , नामर्द च। अर तुम पुरुषोंन एक पुरुषत्वहीन   विश्वामित्र तैं ब्रह्मर्षि की उपाधि बि दे जैन महर्षि  पद पाणो खातिर अपण बेटि शकुंतला छोड़ी, जैन अपण मानवीय उत्तरदायित्व नि निभाई ।
भरथरी -मि अब एक क्षण बि इक नि ठहर सकुद।
पिंगला -पुरुषत्वहीन तैं पुरुषत्वहीन ब्वालो तो वो इनि बहाना दींदु।

सूत्रधार -अब अचकाल एक समाचार रोज सुण्याणम आणो च कि तहलका पत्रिका का मुख्य सम्पादक तरुण तेजपाल द्वारा अपणि कनिष्ठ पत्रकारिण से द्वी दै छेड़ छाड़ कार।  अर फिर प्रयाश्चित   स्वरुप अफिक  छै मैना संन्यास ले ल्याइ। क्या तहलका पत्रिका का तरुण तेजपाल अर वैकि पत्नी का मध्य संवाद नि ह्वे हवालु ? अवश्य ह्वे होलु अर ह्वे सकुद च द्वी पति -पत्नी मध्य इन संवाद बि हे ह्वे होलु ' जरा सूणो अर द्याखो।
टीवी समाचार - तहलका पत्रिका की  कनिष्ठ स्त्री पत्रकार ने पत्रिका के मुख्य सम्पादक तरुण तेजपाल पर दो बार शारीरिक छेड़खानी का आरोप लगाया और तरुण तेजपाल ने प्रायश्चित स्वरुप पत्रिका से छह महीनो के लिए सन्यास की घोषणा कर दी है।
मिसेज तरुण तेजपाल (अट्टाहास करद करद )- वाह ! डियर तरुण !
तरुण तेजपाल - इख मेरि इज्जत ख़तम हूणि च अर तू इथगा जोरुं से हंसणि छे ?
मिसेज तरुण तेजपाल- हां हां ! याद च एक पार्टी मा मि एक मित्र का दगड़ घुल मीलिक छ्वीं लगाणु छौ अर डियर तरुण तीन पार्टी ही मा बबाल खड़ो कर दे छौ अर ड्यारम तीन म्यार दगड़  जु बरताव कार वो संबळिक आज बि मि तैं रूण आण बिसे जांद। 
तरुण तेजपाल-हाँ पण मि सहन नि कौर सकुद कि मेरी प्रिया कै हैंकाक ....
मिसेज तरुण तेजपाल-हा  ! हा ! मर्द चांदो कि पत्नी पर एकाअधिकार रावो  किन्तु अफु अपणी बेटि सहेली दगड़  शारीरिक संबंध बणाण मा क्वी बि शरम ल्याज ना हैं ?
तरुण तेजपाल-अरे क्षणिक भावनाओं को ज्वार भाटा मा इन ह्वे गे।  निथर ...
मिसेज तरुण तेजपाल-हे राजनीति अर समाज मा  स्वछता को धड्वे, ओजस्वी , प्रखर पत्रकार ! एक बात बतावो  यदि यही आरोप मै पर लगदा तो तुम्हारि क्या प्रतिक्रिया हूंदी ?
तरुण तेजपाल-उं ! उं ...
मिसेज तरुण तेजपाल-हाँ ! हाँ ! तुम जबाब ही क्या दे सकदवां ? मर्द स्त्री से एकनिष्ठा ही चांदो अर अफु जख चाओ उज्याड़ खैक ऐ जावो।   मर्दों तैं पत्नी से  एकनिष्ठा की शत प्रतिशत चाहत हूंदी ।
तरुण तेजपाल-उं ! उं ...
सूत्रधार - मिसेज तरुण तेजपाल क्वी राणी पिंगला त छ ना जो अपण पति तै नामर्द, नपुंषक   या पुरुषत्वहीन बोलि द्यावो ।  हां आप ही फैसला कारो कि जु सम्पादक हारुँ  गुनाहों तैं त उजागर करण म बहुत ही माहिर च अर अफु इन बेहयाई , बेशर्मी को गुनाह कारो तो वो मर्द , मर्द च या नामर्द च , नपुंषक च या पुरुषत्वहीन च  ?


Copyright@ Bhishma Kukreti  26/11/2013
यह लेख सर्वथा काल्पनिक है।

[गढ़वाली हास्य -व्यंग्य, सौज सौज मा मजाक मसखरी  दृष्टि से, हौंस,चबोड़,चखन्यौ, सौज सौज मा गंभीर चर्चा ,छ्वीं;- जसपुर निवासी  के  जाती असहिष्णुता सम्बंधी गढ़वाली हास्य व्यंग्य; ढांगू वाले के  पृथक वादी  मानसिकता सम्बन्धी गढ़वाली हास्य व्यंग्य;गंगासलाण  वाले के  भ्रष्टाचार, अनाचार, अत्याचार पर गढ़वाली हास्य व्यंग्य; लैंसडाउन तहसील वाले के  धर्म सम्बन्धी गढ़वाली हास्य व्यंग्य;पौड़ी गढ़वाल वाले के वर्ग संघर्ष सम्बंधी गढ़वाली हास्य व्यंग्य; उत्तराखंडी  के पर्यावरण संबंधी गढ़वाली हास्य व्यंग्य;मध्य हिमालयी लेखक के विकास संबंधी गढ़वाली हास्य व्यंग्य;उत्तरभारतीय लेखक के पलायन सम्बंधी गढ़वाली हास्य व्यंग्य; मुंबई प्रवासी लेखक के सांस्कृतिक विषयों पर गढ़वाली हास्य व्यंग्य; महाराष्ट्रीय प्रवासी लेखक का सरकारी प्रशासन संबंधी गढ़वाली हास्य व्यंग्य; भारतीय लेखक के राजनीति विषयक गढ़वाली हास्य व्यंग्य; सांस्कृतिक मुल्य ह्रास पर व्यंग्य , गरीबी समस्या पर व्यंग्य, आम आदमी की परेशानी विषय के व्यंग्य, जातीय  भेदभाव विषयक गढ़वाली हास्य व्यंग्य; एशियाई लेखक द्वारा सामाजिक  बिडम्बनाओं, पर्यावरण विषयों   पर  गढ़वाली हास्य व्यंग्य, राजनीति में परिवार वाद -वंशवाद   पर गढ़वाली हास्य व्यंग्य; ग्रामीण सिंचाई   विषयक  गढ़वाली हास्य व्यंग्य, विज्ञान की अवहेलना संबंधी गढ़वाली हास्य व्यंग्य  ; अन्धविश्वास  पर चोट करते गढ़वाली हास्य व्यंग्य    श्रृंखला जारी ...]

[Bhishma Kukreti]

History of Kumaon King Doti Kalyan Chand: One of the Cruelest Kumaon Kings

              (History of Kumaon from 1000-1790 AD)

         (History of Chand Dynasty Rule in Kumaon)
History of Uttarakhand (Garhwal, Kumaon, Haridwar) - Part 198

                                              By: Bhishma Kukreti

Ruling Period of Kumaon King Doti Kalyan Chandra-1730-1747
Doti Kalyan Chandra ruled till 1747 and died in 1748
Inscriptions – 1731 (six ) ,32,33 (three),34 (Three),35,36,37,40,44,45,46 AD
Contemporary Kingdoms
Garhwal- Pradip Shah
Delhi Mogul King- Muhammad Shah -1719-1748

       It is believed that Doti Kalyan Chandra was successor of Narayan Chand who was exiled from Kumaon long back.
                 The Fadtwal and Mara group brought Kalyan Chand from Doti. They already made understand to Kalyan Chand that Gaida Bisht group is deceptive and harmful to all. People and administration were fed up from suppressive, oppressive methods of Gaida Bisht group led by Manik Bisht and his son Puranmall Bisht.  The oppression and suppression of Bisht is called Gaidagaridi in Kumaon history. Those  brought Kalyan Chand as Kumaon king from Doti they advised Kalyan Chandra to destroy Gaida group.
                    When at the time of crowning of Kalyan Chandra, Manik Bisht and his son Puranmall came to pay tribute to the new King; Kalyan Chandra ordered to capture Manik Bisht and Puranmall Bisht. Newly coroneted King Kalyan Chand ordered to kill both. The soldiers killed Bisht and their family members in the court.
The wife of Puranmall was pregnant. She was handed over to an old Muslim. She delivered a son and named as Bairishal. At the age of 18, this boy was returned his property snatched by Shivdev Joshi. The orphan disowned king Balo Kalyan Chand was handed over to a Muslim Chobdar and was converted from a Hindu Rajput to Muslim.

                      Killing of Rautelas (relative of Chand king family members)
       Doti Kalyan Chandra was a poor farmer. He got the Kingdom by chance and he never dreamed to be King at all. Doti Kalyan Chand was always conscious that somebody would deceive him and would take the Kingdom from him. The cunning administrative officers took disadvantages of the fear of uneducated, rural oriented, inexperienced in ruling, inexperienced in internal politics of ruling, Kumaon King Doti Kalyan Chandra.  The cunning officers used to tell him false story that somebody is against the king and Doti Kalyan Chand used to punish the so called culprit. The selfish officers told him that Rautelas the relatives of old Chand kings would take over the crown from him. Doti Kalyan Chandra ordered to smash all Rautelas from Kumaon.  The government agencies started killing Rautelas from Kumaon territory.
                     The government agents killed Rautela men –women from Danpur to Bhabhar. Those were not killed they were exiled from the Kingdom.
             The spies used to roam from village to village to find out Rautela.  The person who used to inform about Rautela, the King used to reward the informer. Many people were taking disadvantage of such tactics of the King and were informing the government agencies about their enemies as Rautela.

Kumaoni People did not oppose the cruel genocide of Rautelas by King Doti Kalyan Chand
                     The Kumaoni people did not oppose the genocide acts against Rautela families by Doti Kalyan Chand. The reason was that when Chand Kings came to power they displaced old local village in charges and appointed cruel Rautela (family members of Chand dynasty). These regional administration heads Rautelas were very cruel and selfish. The old village council chiefs were Katyuri and they were not cruel as Rautelas were. When King Doti Kalyan Chand started destroying Rautelas the subject became glad. 
Many Rautelas ran away from Kumaon and took shelters under Katehar or Bareli rulers. One of them was Himmat Gusain.


@@ Read more about Cruel King Doti Kalyan Chand in next chapter
Copyright@ Bhishma Kukreti -bckukreti@gmail.com 26/11/2013

                                      References

Dr. Shiv Prasad Dabral, Uttarakhand ka Itihas Bhag 10, Kumaon ka Itihas 1000-1790
Badri Datt Pande, 1937, Kumaon ka Itihas, Shri Almora Book Depo Almora
Devidas Kaysth, Itihas Kumaon Pradesh
Katyur ka Itihas, Pundit Ram Datt Tiwari
Oakley and Gairola, Himalayan Folklore
Atkinson, History of District Gazette
Menhadi Husain, Tuglak Dynasty
Malfujat- E Timuri
Tarikh -e-Mubarakshahi vol 4
Kumar Suresh Singh2005, People of India
Justin Marozzi, 2006, Tamerlane: Sword of Islam
Bakshsingh Nijar, 1968, Punjab under Sultans 1000-1526 
The Imperial Gazetteer of India, Volume 13 page 52 
Bhakt Darshan, Gadhwal ki Divangit Vibhutiyan
Mahajan V.D.1991, History of Medieval India
Majumdar R.C. (edited) 2006, The Sultanate
Rizvi, Uttar Taimur Kalin Bharat
Tarikhe Daudi
Vishweshara nand , Bharat Bharti lekhmala
Aine-e Akbari
Akbari Darbar
Tareekh Badauni
Eraly Abraham, 2004 The Mogul Throne
The Tazuk-i-Jahangiri
Maularam- Gadh Rajvansh Kavya
Ramayan Pradeep
Annatdev's Smriti-Kaustubh
Sarkar, History of Aurangzeb
Jadunath Sarkar, History of Aurangzeb
(The History of Garhwal, Kumaon, Haridwar write up is aimed for general readers)
   
History of Garhwal – Kumaon-Haridwar (Uttarakhand, India) to be continued... Part -199   
History of Kumaon (1000-1790) to be continued....
Himalayan, Indian History of Chand Dynasty rule in Kumaon to be continued...
  (Himalayan, Indian History (740-1790 AD to be continued...)
Xx
Notes on South Asian History of Kumaon King Doti Kalyan Chand: One of the Cruelest Kumaon Kings; South Asian History of Pithoragarh-Kumaon King Doti Kalyan Chand: One of the Cruelest Kumaon Kings; South Asian History of Almora- Kumaon King Doti Kalyan Chand: One of the Cruelest Kumaon Kings; South Asian History of Dwarhat-Kumaon King Doti Kalyan Chand: One of the Cruelest Kumaon Kings; South Asian History of Champawat-Kumaon King Doti Kalyan Chand: One of the Cruelest Kumaon Kings; South Asian History of Nainital-Kumaon King Doti Kalyan Chand: One of the Cruelest Kumaon Kings; South Asian History of Bageshwar-Kumaon King Doti Kalyan Chand: One of the Cruelest Kumaon Kings; South Asian History of Udham Singh Nagar Kumaon King Doti Kalyan Chand: One of the Cruelest Kumaon Kings; South Asian History of Ranikhet-Kumaon King Doti Kalyan Chand: One of the Cruelest Kumaon Kings;  South Asian History of Haldwani-Kumaon King Doti Kalyan Chand: One of the Cruelest Kumaon Kings; South Asian History of Kumaon –a Uttarakhand region King Doti Kalyan Chand: One of the Cruelest Kumaon Kings;  South Asian History of a north Indian region Kumaon King Doti Kalyan Chand: One of the Cruelest Kumaon Kings; 

[Bhishma Kukreti]

                              Chipadau Kood -The Lizard House   

                  Garhwali Folktales for Managers from Garhwal part- 4   

                        Folk Tales Collected and edited by: Bhishma Kukreti

                 The tale is about ancient time. There was lizard and she was houseless. Ii was sever winter time. There was snow fall and lizard took shelter on tree trunk. As soon as the night was progressing the lizard was shrinking. The cold was beyond her bearing power. The lizard took a vow that in morning she would build her own house. The lizard planned that she would collect twigs and would build a nest as birds do so.  She imagined that she had a nest and in winter she was living comfortably in her house.
       When the sun arose the lizard started taking sun. By sun rays she felt warm. Slowly and slowly she was comfortable and she forgot building her own house. By then, night started covering the area and she climbed on the tree. Again the snow fell and lizard vowed to build the nest. It was morning on another day and lizard started taking sun rays.  The lizard forgot building nest.
              For many nights, the lizard used to take vow for building nest and every morning after sun arising she used to forget building nest.
          On a dark night, there was heavy snow fall. The cold was again unbearable. The cold was so severe that lizard died of severe cold.  Had the lizard would have built nest she would be alive.

Copyright @ Bhishma Kukreti 26/11/2013
For communication please mail to bckukreti@gmail.com
Garhwali Folktales for managers, Garhwali Traditional narratives for managers, Garhwali Community Stories for managers from Garhwal to be continued...


                  References
1-Bhishma Kukreti, 1984, Garhwal Ki Lok Kathayen, Binsar Prakashan, Lodhi Colony, Delhi 110003


(Xx
A series on Garhwali Folktales for Managers from Garhwal; Garhwali Folktales for Managers from Uttarkashi Garhwal; Garhwali Folktales for Managers from Tehri Garhwal; Garhwali Folktales for Managers from Chamoli Garhwal; Garhwali Folktales for Managers from Rudraprayag Garhwal; Garhwali Folktales for Managers from Pauri Garhwal; Garhwali Folktales for Managers from Gangasalan Garhwal; Garhwali Folktales for Managers from Ravain Garhwal; Garhwali Folktales for Managers from Dehradun Garhwal; Garhwali Folktales for Managers from Haridwar Garhwal; Garhwali Folktales for Managers from Garhwal , Uttarakhand; Garhwali Folktales for Managers from Garhwal Himalaya; Garhwali Folktales for Managers from Garhwal, North India; Garhwali Folktales for Managers from Garhwal, South Asia;