Articles By Bhisma Kukreti - श्री भीष्म कुकरेती जी के लेख

[Bhishma Kukreti]

Barat Byoli Bagair Vapas kilai Ayi? Why did Marriage Party come back without Bride?

    Garhwali Folktales, Fables, Traditional stories for Managers,/executives, boss, supervisors or Stories for management from Garhwal part- 9   

                        Folk Tales Collected and edited by: Bhishma Kukreti


               This is a community story of Kukreti family of Jaspur, Malla Dhangu, Pauri Garhwal.
                      Gudud Ji was younger brother and Mani ram Ji was elder brother. Mani ram ji died in his earlier age and Mani Ram Ji took care to our forefather family. By blood Mani ram Ji our forefather but we are called Gudud Ji kaunk or decedents of Gudud Ji because he fostered our forefather's family. Mani ram Ji was also a future teller.
             One day, Gudud Ji and Mani ram Ji were ion a hill Plato for grazing cattle.  From a short distance a marriage process of a groom passed away. The marriage party was going to bride village for groom. The drum players were playing drum with entertaining tunes and so was bagpiper player playing bagpiper. The marriage party guests were happy.
               Mani Ram Ji took a stem of Kunaj (an aromatic herb) and broke it. Mani ram Ji watched inside the stem and Mani ram Ji told his younger brother that the groom would come back without bride.
              Second day, around before noon, both the brothers were on the same place. They saw that same marriage party was coming back without bride and without playing musical instruments.
              Gudud Ji asked the guests for their not bringing bride. The guests of marriage party informed Gudud Ji that bride was pregnant before marriage.
  Gudud Ji asked his elder brother Mani Ram Ji," Elder Brother! How did you come to know that marriage party would come without bride?"
         Mani ram Ji replied," The future teller should have solid base to tell the future. The Future teller should not tell the future without solid base. I saw an insect inside Kunaj ku Kathuk l or I saw an insect inside the stem of Kunuj. Kunuj is aromatic herb and very rarely insect is seen inside Kunuj stem. By that incident I guessed that the bride would be pregnant and groom marriage party would come back without bride."
We should take care in telling future that there should be solid base for guessing the future.


** Late Mrs Kwanra Devi w/o of late Shri Shish Ram Kukreti of Jaspur, Pauri Garhwal narrated this story to the writer.
Copyright @ Bhishma Kukreti 2/12/2013 for review and interpretation
Garhwali Folktales, Fables, Traditional stories for Managers,/executives, boss, supervisors or Stories for management from Garhwal to be continued...
                  References
1-Bhishma Kukreti, 1984, Garhwal Ki Lok Kathayen, Binsar Prakashan, Lodhi Colony, Delhi 110003
2- Bhishma Kukreti 2003, Salan Biten Garhwali Lok Kathayen, Rant Raibar, Dehradun
Xx
A series on Motivating Folktales from Garhwal for Managers; Motivating Folktales from Garhwal for administrative Managers; Motivating Folktales from Garhwal for Marketing Managers; Motivating Folktales from Garhwal for Sales Managers; Motivating Folktales from Garhwal for Distribution Managers; Motivating Folktales from Garhwal for Social media operation Managers; Motivating Folktales from Garhwal for Internet marketing Managers; Motivating Folktales from Garhwal for HRD Managers; Motivating Folktales from Garhwal for Production Managers; Motivating Folktales from Garhwal for Personnel Managers; Motivating Folktales from Garhwal for Purchase Managers; Motivating Folktales from Garhwal for Material Managers; Motivating Folktales from Garhwal for Manufacturing Managers; Motivating Folktales from Garhwal for Political Managers; Motivating Folktales from Garhwal for Forecasting Managers; Motivating Folktales from Garhwal for research and development Managers; Motivating Folktales from Garhwal for logistic  Managers; Motivating Folktales from Garhwal for planning Managers; Motivating Folktales from Garhwal for strategy formulation Managers;

[Bhishma Kukreti]

                 Forecasting Factors for Manager and Management in Garhwali Folktale

         (A Research Review on Garhwali-Kumaoni –Haridwar Folk Literature)
                                (Folktales for Managers Series)
                          Management Lessons in Garhwali-Kumaoni Folktales -9

                Management Lessons in Garhwali –Kumaoni Folk Literature part -11

                     Research and Review by: Bhishma Kukreti

                  Forecasting is one of the vital aspects of management.
                  Forecasting is one of the planning tools for managers and in management that helps to chalk out to cope with uncertainty of the future, relying upon data from the past experience and present trends. 
            Forecasting starts from certain hypothesis based on the organization's experience, knowledge, information and judgment.
  Forecasting is important for planning and decision making.
Forecasting methods are used in marketing, sales, manufacturing, purchase, inventory control, and in politics too.
  In management science till date, there are two main methods of forecasting –

                                 Subjective or Qualitative Approach of Forecasting
Usually, in this method, the opinions of people are considered for forecasting.
Executive committee consensus – The knowledgeable executives are asked their opinions and a consensus is built. There is problem that powerful member or groups may influence the forecasting.
Delphi Method-In this method the experts are involved and eventually a consensus is developed. Usually, they make long term forecasting.
Sales force pr cadre force composite-The sales ore or cadre in politics are having ground reality knowledge and they involved in forecasting.
Consumer survey- By getting information from consumer survey the forecasting is done.


                       Objective or quantitative Approach of forecasting


                 Statistical formulations are used in quantitative forecasting method.
Time series Method-The independent variable is the time used to examine 1-Trends 2-Seasonal or 3-Factors that influence the demand data.
Casual Model-Barring time, other factors are used in forecasting

  Garhwali Folk literature is having instruction for better judgment on forecasting. For example, the following folktale from Gangasalan provides instruction that you should have certain data/certain solid base or certain important factor for forecasting.

       Barat Byoli Bagair Vapas kilai Ayi? Why did Marriage Party come back without Bride?

               This is a community story of Kukreti family of Jaspur, Malla Dhangu, Pauri Garhwal.
                      Gudud Ji was younger brother and Mani ram Ji was elder brother. Mani ram ji died in his earlier age and Mani Ram Ji took care to our forefather family. By blood Mani ram Ji our forefather but we are called Gudud Ji kaunk or decedents of Gudud Ji because he fostered our forefather's family. Mani ram Ji was also a future teller.
             One day, Gudud Ji and Mani ram Ji were ion a hill Plato for grazing cattle.  From a short distance a marriage process of a groom passed away. The marriage party was going to bride village for groom. The drum players were playing drum with entertaining tunes and so was bagpiper player playing bagpiper. The marriage party guests were happy.
               Mani Ram Ji took a stem of Kunaj (an aromatic herb) and broke it. Mani ram Ji watched inside the stem and Mani ram Ji told his younger brother that the groom would come back without bride.
              Second day, around before noon, both the brothers were on the same place. They saw that same marriage party was coming back without bride and without playing musical instruments.
              Gudud Ji asked the guests for their not bringing bride. The guests of marriage party informed Gudud Ji that bride was pregnant before marriage.
  Gudud Ji asked his elder brother Mani Ram Ji," Elder Brother! How did you come to know that marriage party would come without bride?"
         Mani ram Ji replied," The future teller should have solid base to tell the future. The Future teller should not tell the future without solid base. I saw an insect inside Kunaj ku Kathuk l or I saw an insect inside the stem of Kunuj. Kunuj is aromatic herb and very rarely insect is seen inside Kunuj stem. By that incident I guessed that the bride would be pregnant and groom marriage party would come back without bride."
We should take care in telling future that there should be solid base for guessing the future.
** Late Mrs Kwanra Devi w/o of late Shri Shish Ram Kukreti of Jaspur, Pauri Garhwal narrated this story to the writer.



Copyright @ Bhishma Kukreti bckukreti@gmail.com  2/12/2013

     Notes on   Management Lessons in Garhwali –Kumaoni –Haridwar Folk Literature to be continued....
Management Lessons in Garhwali-Kumaon Folktales, Folk Stories, traditional Narratives, Community stories to be continued ...
Research Review of Garhwali-Kumaoni Literature to be continued....
                  References
1-Bhishma Kukreti, 1984, Garhwal Ki Lok Kathayen, Binsar Prakashan, Lodhi Colony, Delhi 110003
2-Anil Dabral, 2007, Garhwali Gadya Parampara,
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 Forecasting Factors for Manager and Management in Garhwali Folktale from Garhwal; Forecasting Factors for Manager and Management in Garhwali Folktale from Malla Dhangu, Garhwal; Forecasting Factors for Manager and Management in Garhwali Folktale from Ganga Salan Garhwal; Forecasting Factors for Manager and Management in Garhwali Folktale from Pauri Garhwal; Forecasting Factors for Manager and Management in Garhwali Folktale from Chamoli Garhwal; Forecasting Factors for Manager and Management in Garhwali Folktale from Rudraprayag Garhwal; Forecasting Factors for Manager and Management in Garhwali Folktale from Tehri Garhwal; Forecasting Factors for Manager and Management in Garhwali Folktale from Uttarkashi Garhwal; Forecasting Factors for Manager and Management in Garhwali Folktale from Dehradun Garhwal; Forecasting Factors for Manager and Management in Garhwali Folktale from Haridwar Garhwal; Forecasting Factors for Manager and Management in Garhwali Folktale from Garhwal, Central Himalaya; Forecasting Factors for Manager and Management in Garhwali Folktale from Garhwal, North India; Forecasting Factors for Manager and Management in Garhwali Folktale from Garhwal South Asia

[Bhishma Kukreti]

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

                   गढवाली लोक नाटकों / लोक  गीतों में   वितर्क   भाव

Review of Characteristics of Garhwali Folk Drama, Folk Theater/Rituals and Traditional Plays part -53

                                    Bhishma Kukreti

           According to Bharat's Natyashastra (7/91), deliberation sentiment in drama is shown by discussion, settling problems and keeping up deliberation. In the performance the artist lets down and up the head or does up and down the eye brose etc.
              I remember a folk drama played by Badis wherein the character saw falling of star and the character guessed that there is definite a loss in future for him.
बुड्या -बुबा ! मीन गैणा टुटद द्याख जरुर कुछ बुरु हूण वाळ च।
Copyright@ Bhishma Kukreti 1/12/2013

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

                 References
1-Bharat Natyashastra
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
Deliberation Sentiment in Garhwali Folk Drama, Folk Rituals, Community Theaters and Traditional Plays; Deliberation Sentiment in Garhwali Folk Drama, Folk Rituals, Community Theaters and Traditional Plays from Chamoli Garhwal, North India, South Asia; Deliberation Sentiment in Garhwali Folk Drama, Folk Rituals, Community Theaters and Traditional Plays from Rudraprayag Garhwal, North India, South Asia; Deliberation 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; Deliberation Sentiment in Garhwali Folk Drama, Folk Rituals, Community Theaters and Traditional Plays from Uttarkashi Garhwal, North India, South Asia; Deliberation Sentiment in Garhwali Folk Drama, Folk Rituals, Community Theaters and Traditional Plays from Dehradun Garhwal, North India, South Asia; Deliberation Sentiment in Garhwali Folk Drama, Folk Rituals, Community Theaters and Traditional Plays from Haridwar Garhwal, North India, South Asia;


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

[Bhishma Kukreti]

                             बाडा ! धारा 370 पर चर्चा नि करिल त दांत तोड़ि द्योल।।
                               काका  ! जु धारा 370 पर चर्चा करिल त दांत तोड़ि द्योल।।
                               चबोड़्या -चखन्यौर्या -भीष्म कुकरेती

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

    भाजापा कार्यकर्ता इन दौड़नु छौ जन वैक पैथर खदुळ कुत्ता पड्युं ह्वावो धौं !
भाजापा कार्यकर्ता पैथर कांग्रेसी कार्यकर्ता छौंपा दौड़   करणु छौ जन बुल्यां भाजापा तैं मुख्यमंत्री कुर्सी मिलण वाळ च !
भाजापा कार्यकर्ता एक स्कूलम पौंछ अर वैन मास्टर तैं पूछ ," तुम कै विषय पर चर्चा करणा छंवां ?"
मास्टर - चर्चा क्या करण ? मि त  परेशान छौं कि म्यार द्वि नौन बीएड छन पर पांच साल से घौरम बेरोजगार बैठ्यां छन ।
भाजापा कार्यकर्ता- भारत इक इथगा बड़ी समस्या पर चर्चा करणु च अर तुम बेरोजगारी समस्या पर सुचणा छंवां ?
मास्टर - पर नेता जी मि मेरी समस्या पर नि सुचल त नेपाल की समस्या पर सुचल ?
भाजापा कार्यकर्ता- देखो ! आप अबि केवल धारा 370 पर ही चर्चा कारो !
मास्टर - अरे पर चर्चा कैक दगड़ करण ?
भाजापा कार्यकर्ता- इथगा बड़ी स्कूल च त विद्यार्थ्युं दगड़ चर्चा कारो।  पर अवश्य ही चर्चा कारो।
मास्टर -  स्कूलौ इमारत   बड़ी च पण विद्यार्थी पांच सालै एकि नौनि च.
भाजापा कार्यकर्ता- मि नि जाणदु तुम वींकि दगड़ धारा 370 पर चर्चा कारो।  आप चर्चा कारो मि दुसर गां जाणु छौं।
इना स्कूल बिटेन भाजापा कार्यकर्ता ग्यायी कि  कॉंग्रेसी कार्यकर्ता स्कूल भितर आयि।
कॉंग्रेसी कार्यकर्ता - मास्टर जी द्याखो ! धारा 370 पर कतई चर्चा नि करण हाँ
अर इथगा बोलिक कॉंग्रेसी कार्यकर्ता भाजपा कार्यकर्ता पैथर लगि गे।
भाजपा कार्यकर्ता एक सट्यड़म  (धान  का खेत ) पौंछ।  उखम एक अदबुडेड़  अपण घरवळि दगड़ गहन विचार विमर्श करणु छौ ।
भाजपा कार्यकर्ता- द्वी झणु क्याँ पर चर्चा हूणि च ?
अदबुडेड़- चर्चा क्याँ पर हूण।  वी रोजै चिंता।  म्यार पांच दूणो सट्यड़ च अर म्यार चार नौन छन।  अब जु सट्यड़क पैदावार चार गुण नि बढलि त हम  सब्युंन भूख मोरण। मि  कृषि विश्व विद्यालय मा बि ग्यों।  विश्व विद्यालय वाळुन ब्वाल बल यां  से जादा पैदावार नि बढ़ सकद।  ऊंन ब्वाल हाँ जु सरकार अन्वेषण पर बजट बढ़ाली तो पैदावार बढ़ाणो तरीका  मील जाल पर सरकार कृषि अन्वेषण पर बजेट बढाणि ही   नी च। .
भाजपा कार्यकर्ता- द्याखो तुम किसान लोग बि ना स्वार्थी छंवां।  एबरी भारत मा प्रमुख चिंता धारा 370 की च।  तुम द्वी झण केवल और केवल धारा 370 पर चर्चा कारो।
इन बोलिक भाजापा कार्यकर्ता दुसर छ्वाड़ निकळ गे त हैंक छ्वाड़न कॉंग्रेसी कार्यकर्ता आयि अर धै लगाण बिसे गए ," धारा 370 पर कतै बि चर्चा नि हूण चयेंद। "
इन धै लगैक कॉंग्रेसी कार्यकर्ता भाजापा कार्यकर्ता पैथर दौड़ लगाण मिसे गे।
  सरा दिन भर भाजापा कार्यकर्ता लोगुं तैं धमकी दीणु राइ कि 'धारा 370 पर चर्चा कारो अर कॉंग्रेसी कार्यकर्ता बि धमकी दीणु राइ बल धारा 370 पर कतै चर्चा नि हूण चयेंद।
आखिरैं भाजापा कार्यकर्ता एक बुड्या समिण गे।  आखुं कमजोरी से बुड्या तैं भौत कम  दिखेंद छौ।
भाजापा कार्यकर्ता - बाड़ा क्यां पर चर्चा हूणि च ?
अन्धो बुड्या - क्यांकि चर्चा ? एकी समस्या च कि अब अगनै बुढ़ापा कनकै कटे जालो।
भाजापा कार्यकर्ता -देखो बाडा !  ध्यान रखेन कि चर्चा धारा 370 पर ही ह्वावो।  जु तुम धारा 370 पर चर्चा नि करिल त मीन तुमर दांत तोड़ि दीणन ।
इथगा मा कॉंग्रेसी कार्यकर्ता आयि अर बुड्या तैं धमकाण लगी गे - काका  ! जु तुम धारा 370 पर चर्चा करिल्या  त मि तुमर दांत तोड़ि द्योल।।
बुड्यान बोलि - अबे हरामखोरो ! मीन चर्चा कैक दगड़ करण ? मि दिखणम लाचार छौं अर मेरि घरवळि  सूणि नि सकिद तो चर्चा क्यांकि ?
दुयुंन कुछ नि सूण अर अपण रस्ता लगि गेन।
कॉंग्रेसी कार्यकर्ता - सूण हे ! या धारा 370 छ क्या च ?
भाजापा कार्यकर्ता - कुज्य़ाण क्या बबाल च धौं।  मथि बिटेन आदेस आयि कि धारा 370 पर चर्चा कराओ। बस  मि लोगुं कुण बुलणु छौं कि धारा 370 पर चर्चा कारो।
कॉंग्रेसी कार्यकर्ता - हां मैकुण  बि मथि बिटेन ऑर्डर आयि कि तुमर क्षेत्र माँ धारा 370 पर कतै बि चर्चा नि हूण चयेंद।  बस मि चर्चा बंद कराणु छौं।
   

Copyright@ Bhishma Kukreti  3/12/2013

[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  ; ढोंगी धर्म निरपरेक्ष राजनेताओं पर आक्षेप , व्यंग्य , अन्धविश्वास  पर चोट करते गढ़वाली हास्य व्यंग्य    श्रृंखला जारी
   

[Bhishma Kukreti]

               History of Settlement (Treaty) with Rohila by Kumaon King Doti Kalyan Chandra
                   (History of Kumaon from 1000-1790 AD)
   
         (History of Chand Dynasty Rule in Kumaon)
History of Uttarakhand (Garhwal, Kumaon, Haridwar) - Part 205

                                              By: Bhishma Kukreti
                    Garhwal King Pradip Shah came to help Kumaon King to fight Rohilas army. However, due to modern equipments and newer strategies Rohilas defeated collective army of Kumaon and Garhwal Kingdoms Around 1743.
              The Rohila army was facing adverse seasonal effects in hills of Kumaon. They were not getting the adequate materials for which they were habitual. Rohila soldiers were eager to go to plains. Hundreds of soldiers died because of severe cold. It is said that still there are ruins of graves of dead Rohila soldiers around Almora.
           Hakim Hafiz Rahmat Khan (commander of Ali Muhammad Khan) threatened to attack on Shrinagar Garhwal.  However, Rohilas were satisfied for looting Kumaon. There was no place to keep looted men-women and materials with Rohila army. It was not benefits for Hafiz Rahmat Khan to stay in Kumaon. 
  There were treaty proposals from both the sides. Hafiz Rahmat Khan put conditions before Kumaon King -
1-Kumaon King would pay tribute or tax for rupees 60,000 annually to Rohilas
2-Garhwal King should not help to Kumaon King
3-In place of Doti Kalyan Chandra, Another King should take the regime of Kumaon Kingdom
4-Kumaon King should pay punishment allowance to Rohila for amount of rupees three lakhs.
It is said that Kumaon king did not have a penny to pay to Rohilas. Garhwal King paid three lakhs rupees to Kalyan Chandra for paying to Rohila.
After spending seven months in Kumaon hills, Rohilas returned to plains. Rohila looted Kumaon, killed people and made them slaves. Rohila took looted wealth and slaves with them. The attack of Rohila was cruel some. Till date, folklores criticize Rohilas attack on Kumaon. Still in twenty first century, the cruel and suppressive person is called 'Rohila'.
    Ali Muhammad Khan wanted to rule over Kumaon. Ali Muhammad Khan was unhappy on his commander Hafiz Rahmat Khan for Rohila army returning from Kumaon. Ali Muhammad Khan ordered his army to stay back in Balkhari and took the region of Kashipur , Rudrapur and some parts of Kumaon hills under Rohila rule. 
In these seven months, Kumaon king stayed in Lobha fort near Gairsain. His other supporters stayed in Gairsain.
After Rohila army returning to plains and having treaty, Garhwal king Pradip Shah took Kumaon King Doti Kalyan Chandra with him to Almora. Doti Kalyan Chandra started repair works of palace and houses in Almora those were destroyed by Rohilas. The people also started returning to capital.


Copyright@ Bhishma Kukreti -bckukreti@gmail.com 3/12/2013

                                      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
Sarkar, fall of Mogul Empire
Sailendra Nath Sen, 2010, An Advanced History of Modern India
William Crooke, 1897, The North Western Provinces of India, page 116
(The History of Garhwal, Kumaon, Haridwar write up is aimed for general readers)
   
History of Garhwal – Kumaon-Haridwar (Uttarakhand, India) to be continued... Part -206   
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 History of Kumaon; History of Pithoragarh Kumaon; History of Champawat Kumaon; History of Bageshwar, Kumaon; History of Mahargaon, Kumaon; History of  Chaukhitiya, Kumaon; History of badaiti, Kumaon; History of Dwarhat, Kumaon; History of Doonagiri, Kumaon; History of Kaindari, Kumaon; History of Borari ,Kumaon; History of Ghirmundi, Kumaon; History of Dungari hill, Kumaon; History of Almora, Kumaon; History of Nainital, Kumaon; History of Udham Singh Nagar, Kumaon; History of Kashipur, Kumaon; History of Rudrapur, Kumaon;

[Bhishma Kukreti]

                                             उत्तराखंड में पर्यटन , आतिथ्य प्रबंधन का विकास व वृद्धि


                                 Evolution and Growth of Tourism  Hospitality Management in Uttarakhand

           (   Tourism and Hospitality Marketing Management for Garhwal, Kumaon and Haridwar series-5)


                                             उत्तराखंड में पर्यटन व आतिथ्य विपणन प्रबंधन -भाग 5

                                                    लेखक : भीष्म कुकरेती                             
                                                 (विपणन व विक्री प्रबंधन विशेषज्ञ )


उत्तराखंड  आदि मानव संस्कृति  लेकर आज तक पर्यटकों को किसी ना किसी प्रकार इ आकर्षित किया है।
पर्यटन विकास को हम निम्न कालखंडों में विभाजित कर सकते हैं
१- आदि मानव काल से लौह युग तक में उत्तराखंड पर्यटन विकास
२- वैदिक व महाभारत युग में उत्तराखंड पर्यटन विकास
३- चरक सुश्रुवा युग में उत्तराखंड में औषधीय अन्वेषण व व्यापारिक पर्यटन विकास
४-मौर्य काल में उत्तराखंड पर्यटन विकास
५-गुप्त काल में उत्तराखंड पर्यटन विकास
६- गुप्त काल के पश्चात उत्तराखंड पर्यटन विकास में परिवर्तन
७- अंध युगीन पर्यटन
८-ब्रिटिश काल में उत्तराखंड पर्यटन विकास
९- स्वतंत्रता पश्चात उत्तराखंड पर्यटन विकास
१०- उत्तराखंड राज्य बनने के पश्चात उत्तराखंड पर्यटन विकास

                आदि मानव काल से लौह युग तक में उत्तराखंड पर्यटन विकास

आदि मानव एक घुमंतू समाज था तो मानव यहाँ से तहां घूमता ही रहता था।  उस समय भी मानव हिमालय में विभिन्न ज्ञान प्राप्त करने पर्यटन परिभाषा के अनुसार उत्तराखंड में पर्यटन अवश्य करते थे।  धातु युग में भी वस्तु विनियम व स्थान अन्वेषण के कारण उत्तराखंड में पर्यटक आते रहते थे।
धार्मिक पर्यटन या रहस्यात्मक पर्यटन शुरू हो गया था।

                           वैदिक व महाभारत युग में उत्तराखंड पर्यटन विकास

वैदिक युग में वैदिक मानव उत्तराखंड में बसे आदि मानव को निष्काषित करने के लिए कटिबद्ध थे अत: वैदिक मानव निरीक्षण , जासूसी आदि के लिए उत्तराखंड भ्रमण पर आते रहे हैं।
शकुंतला प्रकरण सिद्ध करता है कि उत्तराखंड में ऋषि -मुनि व राजा उत्तराखंड भ्रमण पर आते थे।
रामायण काल में हनुमान द्वारा जड़ी बूटी लाने उत्तराखंड में आने का प्रकरण सिद्ध करता है कि उत्तराखंड उस समय औषधीय पेड़ पौधों के लिए प्रसिद्ध हो चुका था और औषधि अन्वेषी पर्यटक व व्यापारी पर्यटक उत्तराखंड में आने लगे थे।
महाभारत काल में तो उत्तराखंड में पर्यटन विकास अपने परवान पर था।  नाना प्रकार के धार्मिक, औषधीय ,  वानष्पतिक, जैविक, कृषि उत्पाद , खनिज, गंगाजल    व अन्य भौतिक वस्तुएं उत्तराखंड से निर्यात  होतीं थीं व कई वस्तुएं आयात होती थीं। व्यापारिक लें दें से पर्यटन में विकास हुआ।
महाभारत काल में धार्मिक पर्यटन ने बहुत  विकास किया।

                            मौर्य व गुप्त काल पर्यटन का सवर्णिम युग

मौर्य राजबंश की नीव एक कुमाऊं के खश  वंशधारी ने ही रखी थी जो द्योतक है कि उत्तराखंड में पर्यटन किस हद तक विकसित था।
मौर्य काल में गोविषाण (आज का काशीपुर क्षेत्र ) व कालसी विश्व स्तर की मंडियां थीं और इन मंडियों से नाना प्रकार की वस्तुओं का विनियम होता था।  उत्तराखंड की कई वस्तुएं जैसे औषधि , सुरमा व जीव (घोड़े , चंवर गायें आदि ) आदि यूनान व रोम में भी प्रसिद्ध थीं।  जो यह सिद्ध करते हैं कि मौर्य व किसी हद तक गुप्त काल में उत्तराखंड में पर्यटन अपने चरम सीमा पर था।
वास्तु व धातु परिष्करण में निपुण कलाकारों व श्रमिकों की मांग मैदानो में खूब थी।
                        चरक सुश्रुवा युग में उत्तराखंड में औषधीय अन्वेषण व व्यापारिक पर्यटन विकास चरम सीमा पर हुआ।  कहते हैं चरक भी औषधीय अन्वेषण हेतु उत्तराखंड आये थे।
कई विदेशी पर्यटक भी भारत आये।

                            अंध युग में पर्यटन

अंध युग में पर्यटन अधिकाँशत: धार्मिक वा राजनायक पर्यटन तक सिमिट  गया . किन्तु पर्यटन ने वह  चरम स्थिति नही पायी जो मौर्य काल में थी।  व्यापार व कृषि में अन्वेषण रुकने से पर्यटन उद्यम पर धक्का लगा।
पंवार व चंद राजाओं ने मैदानी सैनिकों की भर्ती करने से पर्यटन बढ़ा किन्तु आंतरिक तकनीक विकास में क्षरण से पर्यटन को उतना प्रश्रय नही मिला जितना मिलना चाहिए था।
शंकराचार्य , माधवा चार्य , मेधाकर आदि  धार्मिक संतों के आने से धार्मिक पर्यटन बढ़ा। किन्तु यह पर्यटन उत्तराखंड के लोगों को वह धन -धान्य नही दे सका जो अन्य माध्यमों के विकसित होने से मिलता है।
मुग़ल काल में पहाड़ी  राज्य भी युद्ध में लीन रहे तो पर्यटन राजनैतिक रूप में अधिक रहा।

         ब्रिटिश काल में पहाड़ यात्रा का प्रचलन

ब्रिटिश अधिकारीयों ने मसूरी , नैनीताल , पौड़ी , लैंसडाउन जैसे कस्बों की स्थापना से उत्तराखंड पर्यटन को नया आयाम दिया। पर्यटन संगठित संस्थानों द्वारा संचालित होने की शुरुवात ब्रिटिश काल में हुयी। नैनीताल उत्तर प्रांत की उप राजधानी बनने से पहाड़ों को पर्यटन मिले।    पहाड़ों से नौकरी की खोज से भी पर्यटन में नया बदलाव आया।
धार्मिक पर्यटन ही सबसे अधिक पर्यटक उत्तराखंड बुलाने में सक्षम रहा ,

                      स्वतंत्रता पश्चात उत्तराखंड पर्यटन विकास
स्वतंत्रता पश्चात उत्तराखंड पर्यटन विकास ब्रिटिश शाशन निर्मित माध्यमो पर ही निर्भर रहा और मंथर गति से चलता रहा। 1991 के पश्चात पर्यटन ने गति पकड़ी।

                उत्तराखंड राज्य बनने के पश्चात उत्तराखंड पर्यटन विकास

यद्यपि उत्तराखंड राज्य बनने के पश्चात उत्तराखंड पर्यटन में विकासहुआ किन्तु उत्तराखंड राज्य जन आकांशाओं के अनुरूप पर्यटन उद्यम विकसित नही कर सका।
पर्यटकों हेतु नये नये साधन उत्तराखंड में आये किन्तु आज भी आम जनता पर्यटन उद्यम को अपने से नही जोड़ पायी जिस तरह मौर्य काल में स्थिति थी।
कुछ नये माध्यम या पर्यटन प्रोडक्ट या उत्पाद  अवश्य आये किन्तु पोटेंसियलिटी या सम्भानवनाओं के अनुसार पर्यटन उद्यम में उतना विकास नही हुआ जितना राज्य से आशाएं थीं।
आज भी उत्तराखंड धार्मिक पर्यटन या उत्तराखंड के से पलायन कर चुके अपने प्रवासियों पर ही अधिक निर्भर है।

Copyright @ Bhishma Kukreti 3/12/2013

Contact ID bckukreti@gmail.com

Tourism and Hospitality Marketing Management for Garhwal, Kumaon and Haridwar series to be continued ...

उत्तराखंड में पर्यटन व आतिथ्य विपणन प्रबंधन श्रृंखला जारी ...

                                    References

1 -भीष्म कुकरेती, 2006  -2007  , उत्तरांचल में  पर्यटन विपणन परिकल्पना , शैलवाणी (150  अंकों में ) , कोटद्वारा , गढ़वाल
xx

Evolution and Growth of Tourism in Uttarakhand;Evolution and Growth of Tourism in  Pithoragarh, Kumaon, Uttarakhand;Evolution and Growth of Tourism in  Dwarhat , Kumaon, Uttarakhand;Evolution and Growth of Tourism in Bageshwar, Kumaon, Uttarakhand;Evolution and Growth of Tourism in Almora , Kumaon, Uttarakhand;Evolution and Growth of Tourism in Nainital , Kumaon, Uttarakhand;Evolution and Growth of Tourism in Udham Singh Nagar  , Kumaon, Uttarakhand;Evolution and Growth of Tourism in Haridwar  , Garhwal , Uttarakhand;Evolution and Growth of Tourism in Dehradun , Garhwal , Uttarakhand;Evolution and Growth of Tourism in  Pauri Garhwal , Uttarakhand;Evolution and Growth of Tourism in  Chamoli Garhwal , Uttarakhand;Evolution and Growth of Tourism in  Rudraprayag  Garhwal , Uttarakhand;Evolution and Growth of Tourism in   Tehri Garhwal , Uttarakhand;Evolution and Growth of Tourism in  Uttarkashi Garhwal , Uttarakhand;Evolution and Growth of Tourism in  Uttarakhand, Himalaya;Evolution and Growth of Tourism in  Uttarakhand, North India;Evolution and Growth of Tourism in  Uttarakhand, South Asia;

[Bhishma Kukreti]

         Bhima and Demon: A Garhwali Folktale for Manager

    Garhwali Folktales, Fables, Traditional stories for Managers,/executives, boss, supervisors or Stories for management from Garhwal part- 10   

                        Folk Tales Collected and edited by: Bhishma Kukreti

               In Garhwal, the stories of Pandavas of Mahabharata are famous. There are tens of Mahabharata epic stories those took shape of folktales. Following Garhwali traditional story is related to Mahabharata epic.
                   When Pandavas (five brothers and their mother Kunti ) were sent to forest for thirteen years they came to valley of Bhilainagar and Bhagirathi Rivers.
             Roaming from one village to another village, Pandavas came to a village and found that people of village were in terrible conditions. The people were as good as dead. They did not have any enthusiasm in life.  Nobody was replying any question from Pandavas. Everybody suggested them to go away from the village.
              Pandavas watched that all members of a family are crying very loudly. Kunti asked the reason for their heavy crying to the woman of the said family.
           The old women replied that a few months back, a demon captured the village and started killing them for his meal.  The villagers requested the demon that instead of killing all people in a lot he should eat them one by one. Now, every evening, the villagers send one young boy to demon.  The boy had to enter a Chhan (cow shed) away from village. The old woman informed that today, the turn is for her son going to demon for never returning.
            Pandavas discussed the matter themselves. Kunti told to woman that today, her son Bhima would go to demon.
         The woman did not agree for sending Bhima the son of Kunti in place of her son to demon. Kunti assured the woman that Demon could not kill her brave son Bhima at any time. After much persuasion the village woman became ready to send Bhima in place of her son as meal for Demon.
         Bhima asked villagers to carry high vessels with water, a big vessel with curd and ten Supas (chaffing instrument or shaker) to the hut or Chhan. The villagers kept huge vessels full of water, a curd vessel and ten Supas.     
          Now, villagers came to village from hut. Bhima was alone in hut waiting for Demon. As soon as dark spread after some time of evening, Demon came to hut. He called, "Hey! Human come out of hut. Now, it is time for my meal. "
Bhima laughed loudly in the hut. The laugh of Bhima was as cloud busting. Demon called Bhima to come out of hut as he was hungry. Bhima replied," let me cut my nails." After some time, Bhima threw ten Supas (chaffing instrument) out. The demon was shocked to see such big nails of human beings.
            The demon again called Bhima to come out of hut. Bhima replied," Let me cough first." After some time Bhima threw curd out of hut. Now, Demon started feeling fear. The demon was afraid that whose cough is so much the man must be heavy and powerful
          The demon called Bhima in low voice to come out of hut. Bhima replied," let me first urinate." Now Bhima started throwing water out from the hut. It took hours for Bhima to throw water from big vessels.
              The Demon became afraid that the man who had such big nails, who coughs so much cough, who urinates so much big quantity that man must be stronger than him.  Due to fear, Demon started running from the hut. Bhima came out and killed the Demon easily who was under fear.
            Bhima was wise person who made the demon fearful before the Demon could see Bhima.


** This story is told commonly in Jaspur, Malla Dhangu, Pauri Garhwal, India
Copyright @ Bhishma Kukreti 3/12/2013 for review and interpretation
Garhwali Folktales, Fables, Traditional stories for Managers,/executives, boss, supervisors or Stories for management from Garhwal to be continued...
                  References
1-Bhishma Kukreti, 1984, Garhwal Ki Lok Kathayen, Binsar Prakashan, Lodhi Colony, Delhi 110003
2- Bhishma Kukreti 2003, Salan Biten Garhwali Lok Kathayen, Rant Raibar, Dehradun
Xx
A series on Motivating Folktales from Garhwal for Managers; Motivating Folktales from Garhwal for administrative Managers; Motivating Folktales from Garhwal for Marketing Managers; Motivating Folktales from Garhwal for Sales Managers; Motivating Folktales from Garhwal for Distribution Managers; Motivating Folktales from Garhwal for Social media operation Managers; Motivating Folktales from Garhwal for Internet marketing Managers; Motivating Folktales from Garhwal for HRD Managers; Motivating Folktales from Garhwal for Production Managers; Motivating Folktales from Garhwal for Personnel Managers; Motivating Folktales from Garhwal for Purchase Managers; Motivating Folktales from Garhwal for Material Managers; Motivating Folktales from Garhwal for Manufacturing Managers; Motivating Folktales from Garhwal for Political Managers; Motivating Folktales from Garhwal for Forecasting Managers; Motivating Folktales from Garhwal for research and development Managers; Motivating Folktales from Garhwal for logistic  Managers; Motivating Folktales from Garhwal for planning Managers; Motivating Folktales from Garhwal for strategy formulation Managers;

[Bhishma Kukreti]

               Perception or Propaganda as Marketing Management Tool in Garhwali Folktale

         (A Research Review on Garhwali, Kumaoni, Haridwar Folk Literature)
                                (Folktales for Managers Series)
                          Management Lessons in Garhwali-Kumaoni Folktales -10

                Management Lessons in Garhwali –Kumaoni Folk Literature part -12

                     Research and Review by: Bhishma Kukreti

                  Propaganda is defined a message designed to persuade its intended audience or customers to think in a specific in certain or specific manner.
The propaganda is a form of communication to influence audience in a specific manner for religious concept, war results, social results.
  Propaganda is a way of communication that communication promotes a specific idea or concept or thinking. The propaganda may be true or false and truth together.
                Propaganda is one of the oldest tools for winning the battle or war before real fight. There are many instances in Mahabharata about perceptional or propaganda communication before real battle.
             Even today, marketing manager or sales manager follows propaganda communication before launching a product, service or an advertisement campaign.
Many press notes about company or company promoters before IPO, FPO, Units, bonds etc is a kind of propaganda marketing strategy.
              Before release ofa film, press conferences or promotional actions by actors or actresses or rumor spread about illicit relation of male and female artists of a film is nothing but propaganda marketing communication.
              Releasing a couple of sensitive issues in a book through press notes or rumors before release of book is propaganda for promoting a book.
            The recent publicity used by Am Admi Parti before entering in Delhi election is definitely propaganda marketing warfare.
  Spreading harmful rumors about opponent brands or politicians is also propaganda marketing strategy. 
  The following techniques are used in propaganda marketing –
Ad Hominem; Ad nauseam; Appeal to Authority; Appeal to fear; Appeal to Prejudice; Bandwagon; Inevitable Victory; Join the Crow; Beautiful people; The Lie; Black and White fallacy; Classical conditioning; Cognitive dissonance; Common man;  Cult of personality; Demonizing the enemy; Dictat; Disinformation; Euphoria; Fear, uncertainty; doubt; Flag waving'; Foot –in-the door; glittering the generalities; Half truth; Labeling; Latitudes of acceptances; Love bombing; Lying and Deception; Managing the news; Milieu Control; Name Calling; Confusion; Obtain disapproval; Operant conditioning;  oversimplification; Pensee unique ; Quotes out of context; Making excuses; Red herring; Repetition; Scapegoating;   Slogans; Stereotyping; Third Party technique; Thought terminating cliché; transfer; Selective truth; Unusual assumption; Virtue words.
The following Garhwali folktale is the best example of Propaganda marketing management –

         Bhima and Demon: A Garhwali Folktale for Manager


               In Garhwal, the stories of Pandavas of Mahabharata are famous. There are tens of Mahabharata epic stories those took shape of folktales. Following Garhwali traditional story is related to Mahabharata epic.
                   When Pandavas (five brothers and their mother Kunti ) were sent to forest for thirteen years they came to valley of Bhilainagar and Bhagirathi Rivers.
             Roaming from one village to another village, Pandavas came to a village and found that people of village were in terrible conditions. The people were as good as dead. They did not have any enthusiasm in life.  Nobody was replying any question from Pandavas. Everybody suggested them to go away from the village.
              Pandavas watched that all members of a family are crying very loudly. Kunti asked the reason for their heavy crying to the woman of the said family.
           The old women replied that a few months back, a demon captured the village and started killing them for his meal.  The villagers requested the demon that instead of killing all people in a lot he should eat them one by one. Now, every evening, the villagers send one young boy to demon.  The boy had to enter a Chhan (cow shed) away from village. The old woman informed that today, the turn is for her son going to demon for never returning.
            Pandavas discussed the matter themselves. Kunti told to woman that today, her son Bhima would go to demon.
         The woman did not agree for sending Bhima the son of Kunti in place of her son to demon. Kunti assured the woman that Demon could not kill her brave son Bhima at any time. After much persuasion the village woman became ready to send Bhima in place of her son as meal for Demon.
         Bhima asked villagers to carry high vessels with water, a big vessel with curd and ten Supas (chaffing instrument or shaker) to the hut or Chhan. The villagers kept huge vessels full of water, a curd vessel and ten Supas.     
          Now, villagers came to village from hut. Bhima was alone in hut waiting for Demon. As soon as dark spread after some time of evening, Demon came to hut. He called, "Hey! Human come out of hut. Now, it is time for my meal. "
Bhima laughed loudly in the hut. The laugh of Bhima was as cloud busting. Demon called Bhima to come out of hut as he was hungry. Bhima replied," let me cut my nails." After some time, Bhima threw ten Supas (chaffing instrument) out. The demon was shocked to see such big nails of human beings.
            The demon again called Bhima to come out of hut. Bhima replied," Let me cough first." After some time Bhima threw curd out of hut. Now, Demon started feeling fear. The demon was afraid that whose cough is so much the man must be heavy and powerful
          The demon called Bhima in low voice to come out of hut. Bhima replied," let me first urinate." Now Bhima started throwing water out from the hut. It took hours for Bhima to throw water from big vessels.
              The Demon became afraid that the man who had such big nails, who coughs so much cough, who urinates so much big quantity that man must be stronger than him.  Due to fear, Demon started running from the hut. Bhima came out and killed the Demon easily who was under fear.
            Bhima was wise person who made the demon fearful before the Demon could see Bhima.


** This story is told commonly in Jaspur, Malla Dhangu, Pauri Garhwal, India





Copyright @ Bhishma Kukreti bckukreti@gmail.com  3/12/2013

     Notes on   Management Lessons in Garhwali –Kumaoni –Haridwar Folk Literature to be continued....
Management Lessons in Garhwali-Kumaon Folktales, Folk Stories, traditional Narratives, Community stories to be continued ...
Research Review of Garhwali-Kumaoni Literature to be continued....
                  References
1-Bhishma Kukreti, 1984, Garhwal Ki Lok Kathayen, Binsar Prakashan, Lodhi Colony, Delhi 110003
2-Anil Dabral, 2007, Garhwali Gadya Parampara,
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 Perception or Propaganda as a Management Tool in Garhwali Folktale, discernment management in Garhwali Folk stories, opinion making communication in Garhwali community narratives from Garhwal; Perception or Propaganda as a Management Tool in Garhwali Folktale, discernment management in Garhwali Folk stories, opinion making communication in Garhwali community narratives from Malla Salan, Garhwal;  Perception or Propaganda as a Management Tool in Garhwali Folktale, discernment management in Garhwali Folk stories, opinion making communication in Garhwali community narratives from Lansdowne Tahsil ,Garhwal; Perception or Propaganda as a Management Tool in Garhwali Folktale, discernment management in Garhwali Folk stories, opinion making communication in Garhwali community narratives from Pauri Garhwal; Perception or Propaganda as a Management Tool in Garhwali Folktale, discernment management in Garhwali Folk stories, opinion making communication in Garhwali community narratives from Chamoli Garhwal; Perception or Propaganda as a Management Tool in Garhwali Folktale, discernment management in Garhwali Folk stories, opinion making communication in Garhwali community narratives from Rudraprayag Garhwal; Perception or Propaganda as a Management Tool in Garhwali Folktale, discernment management in Garhwali Folk stories, opinion making communication in Garhwali community narratives from Tehri Garhwal;  Perception or Propaganda as a Management Tool in Garhwali Folktale, discernment management in Garhwali Folk stories, opinion making communication in Garhwali community narratives from Uttarkashi Garhwal; Perception or Propaganda as a Management Tool in Garhwali Folktale, discernment management in Garhwali Folk stories, opinion making communication in Garhwali community narratives from Dehradun Garhwal; Perception or Propaganda as a Management Tool in Garhwali Folktale, discernment management in Garhwali Folk stories, opinion making communication in Garhwali community narratives from Hardwar Garhwal; Perception or Propaganda as a Management Tool in Garhwali Folktale, discernment management in Garhwali Folk stories, opinion making communication in Garhwali community narratives from Garhwal, North India; 

[Bhishma Kukreti]

                          Emotional Sentiments in Garhwali Folk Dramas

                   गढवाली लोक नाटकों / लोक  गीतों में  सात्विक    भाव

Review of Characteristics of Garhwali Folk Drama, Folk Theater/Rituals and Traditional Plays part -54

                                    Bhishma Kukreti
According to Bharat's Natyashastra, (7/94); the eight emotional sentiments are – stunning, Sweat, Choking of Voice, Thrill, Trembling, Change of facial complexions, Tears and Fainting.
Bharat's Natyashastra (7/93) explains that the mind is known as 'Satwa' in the histrionics. The emotional sentiment can't be performed without empathy between mind and the performer.
                  In Garhwali folk dramas, there are emotional sentiments in each drama. In the future chapter,  the author will explain with example for each emotional sentiment in Garhwali folk drama.


Copyright@ Bhishma Kukreti 3/12/2013

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

                 References
1-Bharat Natyashastra
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
Emotional Sentiments in Garhwali Folk Drama, Folk Rituals, Community Theaters and Traditional Plays; Emotional Sentiments in Garhwali Folk Drama, Folk Rituals, Community Theaters and Traditional Plays from Chamoli Garhwal, North India, South Asia; Emotional Sentiments in Garhwali Folk Drama, Folk Rituals, Community Theaters and Traditional Plays from Rudraprayag Garhwal, North India, South Asia; Emotional Sentiments in Garhwali Folk Drama, Folk Rituals, Community Theaters and Traditional Plays from Pauri Garhwal, North India, South Asia; Emotional Sentiments in Garhwali Folk Drama, Folk Rituals, Community Theaters and Traditional Plays from Tehri Garhwal, North India, South Asia; Emotional Sentiments in Garhwali Folk Drama, Folk Rituals, Community Theaters and Traditional Plays from Uttarkashi Garhwal, North India, South Asia; Emotional Sentiments in Garhwali Folk Drama, Folk Rituals, Community Theaters and Traditional Plays from Dehradun Garhwal, North India, South Asia; Emotional Sentiments in Garhwali Folk Drama, Folk Rituals, Community Theaters and Traditional Plays from Haridwar Garhwal, North India, South Asia;


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

[Bhishma Kukreti]

                        ब्यौ काजुं मा हम क्यांक मजा लींदा ?

                         चबोड़्या -चखन्यौर्या -भीष्म कुकरेती

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

ब्यौ काज , न्यूत , जीमण -जामण आदि मा हम लोग खुस हूंदा , आनंद लींदवां , मजा लुटदां।  तुम बतावो तो सै मजा लींद छां कि ना ?
पर जरा टक लगैक , ध्यान लगैक स्वाचो त सै कि इन जगा पर हम मजा क्यांक लींदा ? क्यां से हम तैं सबसे जादा मजा आंद ?
तुम या मि शहरूं मा कैक ब्यावक न्यूत मा जांदवा त सबसे मिलदवां।  मिलदा छा कि ना ? पर क्या हम तैं कै तैं मीलिक मजा आंद ?
नै हम तै मजा तब आंद जब हम बुलदां बल यार मजा त गांवक न्यूत मा आंद छौ।  परसाद की सपडांग मा जु मजा छौ उ इख बुफे पार्टी मा कख च?
फिर हैंक न्यूतेर हुंगारी पूजिक हां  मा हां मिलैक बुलद - हां यार जु मजा माळु पत्तों पत्तळ चाटण  मा आंद छौ वू यूं प्लास्टिकौ प्लेटुं माँ कख ह्वे सकद।
अब तिसर चुप किलै रावो वो बि हुंगारी पुजद अर व्हिस्की की चुस्की लगांद लगाँद बुलद बल पर यार अब त गाउँ हालत भौत बुरी ह्वे गे . बगैर दारु क्वी काम इ नि करद। सर्यूळ  भात  पकाणो तबि आंद जब वैक ड्यार चार टैमो आठ बोतळ पौंच जांदन।
दुसर अपण दारु पंचों पैग खतम करदो अर बुल्दो बल अरे फिर उख ब्यौ काजुं मा दारु पेक जु घपला , जु दंगऴयाट हूंद नि ब्वालो।  अब त हमर गां मा ये दारु वजै से ब्यौ घौरम हूण ई बंद ह्वे गेन।  उख गां मा लोग बाग़ तुमरि दारु पींदन अर तुमि तैं गाळि दीन्दन।
अब द्याखो जरा यीं न्यूत पार्टी मा अफु पैग पर पैग लगाणा छन अर तुलना करणा छन कि गां मा जीमण मा गांवक लोग दारु पींदन।
इख  न्यूत पार्टी क टेबल की बनि बनि   भोज्य पदार्थों तैं चखणा छन अर तुलना करणा छन कि पैल गाँव मा न्यूत भोज मा जादा मजा आंद छौ।
असल मा हम जीमण माँ याने पार्टी मा आज को  भोजन से मजा नि लींदा अपितु भूतकाल से तुलना करिक , पास्ट से कम्पेयर करिक ही जीमण याने पार्टी का मजा लींदा।  हम तैं मजा आज से नि आंद।  हम वर्तमान से आनंदित नि हूंदा बलकणम जब तलक वर्तमान की तुलना भूतकाल से नि करला त हम मजा लेइ नि सकदा। हमर आनंद मा तुलना एक आवश्यक मसाला हूंद । जन बगैर मसाला का भोजन मा मजा नि आंद उनी बगैर कंपैरिजन नामक मसाला का हम प्लेजर नि ले सकदा।  प्लेजर का वास्ता तुलना करण हमकुण एक  आवश्यक इंग्रेडिएंट च।
शादी हॉल ठंडो अर सुविधाजनक ह्वावो तो हम बुलदां बल, "हॉल एयरकंडीशंड च।  निथर परसि फलणो ब्यौ मा ! ये मेरि ब्वे गरमिन अर फगोसन मोरि गे  छा। " आज की ठंड से यदि हम पर्स्याकि गरमी से तुलना नि करला तो हम तैं ख़ुशी प्राप्त ह्वै इ नि सकेंद।  खुसी का वास्ता हम तुलना करदां।
बर -ब्योलि देखिक हम बुलदां , " जोड़ि त ठीक च पर तै बरौ कुण मेरी साडो भाइक नौनि ही ठीक छे।  टिपड़ा नि मील।  निथर आज ...। " इखम बि तुलना ही महत्वपूर्ण च।
पौण देखिक हम बुलदां बल ," पौण त ठीकि छन पण वो स्टैंडर्ड नी  च जु मेरि स्याळि द्युरो ब्यौ मा छौ !" तुलना से ही हम आनद ले सकदां।
हमर हरेक खुसी मा तुलना हूंद।
जरा श्मशान यात्रा का हाल द्याखो त सै उखम बि हम तुलना करिक दुःख का आनंद  या दुःख का स्वाद लींदा। मरण मा बि हम तुलना करदां।
ओहो या उमर थ्वड़ा  छे  मुरणै ! चलो अपण उमर भोगिक मोर ! भौत भोग बिचारिन !
यार श्मशान घाट बिंडी दूर ह्वे गयाइ।  जथगा लोगुं उम्मीद छे उथगा नि ऐन।  क्या बात दिवंगत का ऑफिस वाळ नि ऐन ? क्या दिवंगत की ऑफिस वाळ से नि बणदी रै होलि ? क्या बात बीच वाळ भाइ ब्वे कुण क्रिया मा बैठणु च , जेठु भाइ क अपण ब्वे दगड़ नि बणदि रै होलि ?
यी वाक्य  क्या छन ?  सब तुलनात्मक वाक्य छन।
हमर मजा मा तुलना महत्वपूर्ण च।
तुलना की तराजू से हम प्रसन्न हूंदां।
माप -तौल से हम खुश हुँदा।
हम तै मजा तुलना से ही आंद।
हमर प्लेजर मा कम्पैरिजन आवश्यक इंग्रेडिएंट हूंद।
तुलण , माप तौल करण , कंपैरिजन करण ही हमर मजा च।



Copyright@ Bhishma Kukreti  4 /12/2013

[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  ; ढोंगी धर्म निरपरेक्ष राजनेताओं पर आक्षेप , व्यंग्य , अन्धविश्वास  पर चोट करते गढ़वाली हास्य व्यंग्य    श्रृंखला जारी