Articles By Bhisma Kukreti - श्री भीष्म कुकरेती जी के लेख

[Bhishma Kukreti]

Best  Harmless Garhwali Literature Humor , Jokes Taking out Yam  ;  Garhwali Literature Comedy Skits Taking out Yam , Jokes  Taking out Yam; Garhwali Literature  Satire , Jokes Taking out Yam ;  Garhwali Wit Literature  , Jokes Taking out Yam ;  Garhwali Sarcasm Literature , Jokes Taking out Yam ;  Garhwali Skits Literature  , Jokes Taking out Yam ;  Garhwali Vyangya   , Jokes  Taking out Yam ;  Garhwali Hasya , Jokes   ; गढ़वाली हास्य , व्यंग्य,  गढ़वाली जोक्स


                                        तैड़ु खुदण  याने    असली जासूसी करण !

                                        चबोड़ , चखन्यौ , चचराट :::   भीष्म कुकरेती
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                    जी हाँ तैड़ु खुदण क्वी जनि तन्यों काम नी च , ना ही स्याळ जन  छकछट्यों  काम च बल्कि एक असली जासूसी जन काम च।  नि हो तो अपण दादी या बोडी तैं पूछी लेन , अजकाल अधिकतर गढ़वळयूँ ब्वे तैड़ु नि खुददन बल्कि ऋषिकेश क्वटदर बिटेन गोभी मंगाण वळि मम्मी छन।  अरे हमारे जमाने में क्या तैड़ु खोदा जाता था बल सारी विन्टर /ठंडी  तैड़ु घूळ कर पुटकी भर लेते थे।  आदि काल से अर हमर जमन तलक भगवान शिव जी शिवरात्रिs दिन तैड़ु भूजि खाण वळ से प्रसन्न ह्वे जांद छा। अब त लार्ड शिवा ओका (न्यूजीलैंड याम/जड़  ); टाइगर नट (एक जड़ ) या पिजा से प्लीज ह्वे जंदन अर भक्तों तै ब्लेसिंग दे दींदन।  लार्ड शिवा बड़ा ही अडेप्टेबल लार्ड जि छन। 
     हमर बगत भगवान शिव बि संस्कृति प्रेमी छा  त  शिवरात्रि से एक मैना पैल बिटेन जंगळ -जंगळ भटकिक शिव प्रेमी गढ़वळि जनानी तैड़ु की घिंडका /या घिंडकि  खोदिक लाणा रौंद छा।  यद्यपि कुछ नास्तिक लोग जन कि अचकालौ धर्मनिरपेक्ष बुल्दन बल तै टैम पर गढवाळम भुज्जिक नाम पर छौ इ क्या जु गढ़वळि तैड़ु नि खुदद ! हाँ पर वै बगत ख़ास अपण बुलणो कुण  तैड़ु त छैं छौ।  आज क्या च ? हैं छ क्या आज  ? जख्या ?
      अब चाहे भगवन शिव तै प्रसन्न करणो बहाना  हो , मैत जाणो कुण सासु तै पुळयाणो माध्यम  हो या पुटगौ सोग हो जनान्युं तैं तैड़ु खुदण पोड़द छौ।   पर क्या तैड़ु खुदण इथगा सौंग छौ ?तैड़ु खुदण इथगा सरल छौ ? मि घर्या तैड़ु खुदणो बात नि करणु छौं।  घर्या  तैड़ु त संत गौड़ी तरां या राजनाथ सिंह का तरां सरलता से खुदे जांद छौ पर अनाड़ी तो बण्या तैड़ु हूंद छा  जु खुदणम जय ललिता, ममता बनर्जी या सब्रमणियम स्वामी क तरां जटिल हूंद छा । असल जासूस अर तैड़ु खुद्वा जनानी मा क्वी भेद नि हूंद।  उन मेरी भाइक ब्वारी  बुल्दन बल बेबर की खोज अर खुदण जासूसी से अधिक कठण हूंद बल।
  अब जरा सन 1960 मा पौंचो जरा जब जड्डुं मा गढ़वाळम तैड़ु खुदण संस्कृति फलदी फुलदी छै।   
    जासूस तैं  पैल सुचण पड़द कि अभियुक्त या सब्जेक्ट कख कख ह्वे सकद।  उनी जनान्युं तै अपण अनुभव , हौरुं अनुभव अर अन्य सूत्रों से पता लगाण पड़द छौ कि कै बौण ये साल तैड़ु लगुल जादा छन।  एकुण जासूसी मा इंटेलिजेंस कलेक्सन बुल्दन।   मजाक नि छौ करणु मि।  भुंदरा बौका सौं। भौगोलिक स्थिति का अनुमान जासूसीम  , युद्धम  अर तैड़ु खुदणम आवश्यक हूंद। तैड़ु कखिम बि जमी जांद किन्तु भौत सा  तैड़ु बकर्वळ बरोबर दाणि वळ हूंद अर बकर्वळ बरोबर तैड़ु तै खुदद खुदद  औसंद ऐ जांदि द , ब्वे बुबा की याद ऐ जांदि  अर  सासुक गाळी खाणो अलग से मिलदी ।  फिर कुछ तैड़ु लगल त इन हूंदन कि इन बुल्यांद कि एकि लगुल से सरा बराती कुण  तैड़ु पूरा ह्वे  जाला किन्तु यी  तैड़ु जमीन मा पता नि कै लंका पार चल जांदन धौं।  इलै तैड़ु खुदणो उखि जाये जांद जख सम्भावना अधिक हो।  कनो जासूस बि त इनि सुचद कि ना ?
फिर जासूस तैं जन ऑपरेशनल इंस्टिंक्ट याने परिचालन प्रवृत्ति  विकास आवश्यक हूंद उनि तैड़ु खुद्वा स्त्रियों तैं तैड़ु खुदणो कुण भौत सी ऑप्रेसनल बथा जणन जरूरी हूंदन।   
           जन जासूस एक लिंक पकड़िक अपराधी या सब्जेक्ट का पैंथर पैंथर जांद उनि तैड़ु खुद्वा स्त्री   तैड़ुक लगुल तै पकड़िक तैड़ु खुददि।   जब तक तैड़ुक घिरळी  नि मिलदी तब तक लगुल इनि पकड़िक रखे जांद  जन बुल्यां  तैड़ु लगल अपण इ  बच्चा हो।  एक दैं तैड़ु लगुल हर्चि गे तो फिर तुम नागराजा, नर्सिंग ,  या अंछेर्युं उठाणु किलै नि गाडो तुम तै  तैड़ु घिरळी  नि मिल सकदी।  कनो ? जासूसी मा बि एक दैं लिंक टूटी गे ना कि अभियुक्त या सब्जेक्ट सद्यनो कुण  गायब ह्वे जांद।  जन जासूसी मा योगी जन ध्यान केंद्रित हूण जरूरी च उनि तैड़ु खुद्वा स्त्री  बि योगिनी तरां ध्यान केंद्रित करिक तैड़ु खुददन।
जासूसों मा  एक नैतिकता हूंद।  इनि तैड़ु खुद्वा स्त्री बि नैतिकता का ध्यान रखदन।  इथगा बड़ो गढ्ढा बि नि खुददन कि पर्यावरण तैं नुक्सान हो  अर द्वी चार तैड़ुक कन्द -प्रकंद  गढ्ढा पुटुक छोड़ी दींदन कि हैंक साल बि तैड़ु पैदा हो।
जासूसी मा बि बार बार व्यवधान आंदन अर तैड़ु खुदै मा बि किन्तु  जासूस एवं  तैड़ु खुद्वा स्त्री अपण उद्येस्य का प्रति समर्पित हूंदन। 
कूटी से खुदै ,  हथ से लगुल पकड़ण अर फिर बड़ी तरकीब से तैड़ु खुदे जांद अर फिर ठुपरी या कपड़ा पर बांधिक तैड़ु घर लये जांद। 
मीन यु पुरो लेख अपण ब्वे तै सुणैं त ब्वे बुलण बैठी बल त्यार ले चरितर , त्यार ले नखरा अरे लखड़ कटण हो घास कटण हो या  तैड़ु गडण हो सब  इकसनी काम छन। 
अब तुमि बथावो कि तैड़ु खुदण  बड़ो काम नी च?




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17/7/2016 ,Copyright@ Bhishma Kukreti , Mumbai India
*लेख की   घटनाएँ ,  स्थान व नाम काल्पनिक हैं । लेख में  कथाएँ , चरित्र , स्थान केवल हौंस , हौंसारथ , खिकताट , व्यंग्य रचने  हेतु उपयोग किये गए हैं।


Best of Garhwali Humor Literature in Garhwali  Language , Jokes  ; Best of Himalayan Satire in Garhwali Language Literature , Jokes  ; Best of  Uttarakhand Wit in Garhwali Language Literature , Jokes  ; Best of  North Indian Spoof in Garhwali Language Literature ; Best of  Regional Language Lampoon in Garhwali Language  Literature , Jokes  ; Best of  Ridicule in Garhwali Language Literature , Jokes  ; Best of  Mockery in Garhwali Language Literature  , Jokes    ; Best of  Send-up in Garhwali Language Literature  ; Best of  Disdain in Garhwali Language Literature  , Jokes  ; Best of  Hilarity in Garhwali Language Literature , Jokes  ; Best of  Cheerfulness in Garhwali Language  Literature   ;  Best of Garhwali Humor in Garhwali Language Literature  from Pauri Garhwal , Jokes  ; Best of Himalayan Satire Literature in Garhwali Language from Rudraprayag Garhwal  ; Best of Uttarakhand Wit in Garhwali Language from Chamoli Garhwal  ; Best of North Indian Spoof in Garhwali Language from Tehri Garhwal  ; Best of Regional Language Lampoon in Garhwali Language from Uttarkashi Garhwal  ; Best of Ridicule in Garhwali Language from Bhabhar Garhwal   ;  Best of Mockery  in Garhwali Language from Lansdowne Garhwal  ; Best of Hilarity in Garhwali Language from Kotdwara Garhwal   ; Best of Cheerfulness in Garhwali Language from Haridwar    ;
Garhwali Vyangya, Jokes  ; Garhwali Hasya , Jokes ;  Garhwali skits , Jokes  ; Garhwali short Skits, Jokes , Garhwali Comedy Skits , Jokes , Humorous Skits in Garhwali , Jokes, Wit Garhwali Skits , Jokes 
गढ़वाली हास्य , व्यंग्य ; गढ़वाली हास्य , व्यंग्य ; गढ़वाली  हास्य , व्यंग्य,  गढ़वाली जोक्स , उत्तराखंडी जोक्स , गढ़वाली हास्य मुहावरे
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      स्वच्छ भारत  , स्वच्छ भारत , समृद्ध   उत्तराखंड ! 
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[Bhishma Kukreti]

           Exclusive Characteristics of Initial British Administration
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       Administration of G. W. Trail in Garhwal -15
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History of British Rule/Administration over Kumaun and Garhwal (1815-1947) -16
            History of Uttarakhand (Garhwal, Kumaon and Haridwar) -854
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                              By: Bhishma Kukreti (History Student)
              Initially, Trail handed over the tax collection or land management to the 'Sayana' or 'Kamin' for collecting taxes from their Patti/Thok. Most of the Sayana were 'sayana' in Gurkha period too. Most of the 'Sayana' were in heavy debts. However, for position and power, those 'sayana' did not leave the position of 'Sayana'.
        There were many villages under a 'Sayana'. Sayana distributed the job of collecting Tax from Padhan (village chief). People used to call 'Sayana' as 'Thokdar'. However, Dr. Dabral sates that he inspected 100 of land management records and he did not get any word 'Thokdar' in those records of initial British administration.
         Gurkha followed 'Sayana' administrative concept as was in Garhwal Kingdom. British followed the Gurkha pattern of 'Sayana' administration concept with little amendment. Therefore, 'Sayana' was the the practical King or dictator of Thok or Patti even in initial period of British rule.  Though, in agreement, there was no mention of 'Sayana' taking gifts (dastur) from the subjects, 'Sayana used to take gifts from the subjects.
  'Sayana' had to collect tax through 'Padhan' (village chief). 'Sayana' used to deposit tax at Tehsildar office and used to record the tax and used to get receipt from Tehsil as 'Dakhila'. 
  Trail amended the administrative rules. In Garhwal Kingdom, and Gurkha regimes, Raut, Thakur, Mana chaunl, Faujdar and in Grukha administration, soldiers too used to rule and take taxes as per their wishes. Trail stopped the policies and asked soldiers, policing bodies not to interfere in revenue departments. Sayana and revenue departments were asked not to interfere in police or defense jobs.
                      Hierarchy and    Communication
      In Garhwali Kingdom, the final ordere used to flow from Shrinagar. Kathmandu was the final authority for Gurkha rule.
The general order started coming from Almora. Delhi residency also used to send order from Delhi.  East India Company header quarter at Kolkata or 'sadar' used to send comments or order on very important matters after discussion with required administrators. Garhwal was under and part of British rule or Company Bahadur rule.
       Communication and transportation were not easy jobs. Trail used to visit Gardner on weekly basis and used to report him all important or non important matters. Trail used to get permission from Gardner.  Gardner used to copy the letter of Trail and used to post the copy of Trail's letter with his comments to Kolkata. After discussion, the decision was taken in Kolkata. Company secretary John Adam used communicate the final order of Head quarter to Gardner and Trail. Many times, East India Company head quarter Kolkata used to send letter to Board of Directors London for taking decision on important matter.
The administrative methods were very systematic. The local British (European) officers were supposed to learn local languages, religious customs, and social customs and were supposed to have relationship with local people that they know the reality. The reports of British officials show that they used to observe matters minutely and seriously.
Initially, the administration language was Hindi in Garhwal. However, after that urdu became the the administration language of Garhwal too. But urdu could not take the place of Hindi.
  The administrators of British and independent Indian administration burnt many important papers in the name of 'Chhantai' or cleaning. 
   
         
Copyright@ Bhishma Kukreti Mumbai, India, bckukreti@gmail.com 17/7/2016
History of Garhwal – Kumaon-Haridwar (Uttarakhand, India) to be continued... Part -855
*** History of British Rule/Administration over Kumaun, (Pauri , Rudraprayag, and Chamoli) Garhwal (1815-1947) to be continued in next chapter
(The History of Garhwal, Kumaon, Haridwar write up is aimed for general readers)
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References   
1-Shiv Prasad Dabral 'Charan', Uttarakhand ka Itihas, Part -7 Garhwal par British -Shasan, part -1, page 142
2-Shiv Prasad Dabral 'Charan', Uttarakhand ka Itihas, Part -6, Gorkhyali

      Xx
History of British Rule, Administration, Policies, Revenue system,  over Garhwal, Kumaon, Uttarakhand; History of British Rule, Administration, Policies Revenue system  over Pauri Garhwal, Udham Singh Nagar Kumaon, Uttarakhand; History of British Rule, Administration, Policies ,Revenue system  over Chamoli Garhwal, Nainital Kumaon, Uttarakhand; History of British Rule, Administration, Policies ,Revenue system  over Rudraprayag Garhwal, Almora Kumaon, Uttarakhand; History of British Rule, Administration, Policies ,Revenue system  over Dehradun , Champawat Kumaon, Uttarakhand; History of British Rule, Administration, Policies, ,Revenue system  over Bageshwar  Kumaon, Uttarakhand;
History of British Rule, Administration, Policies, Revenue system over Haridwar, Pithoragarh Kumaon, Uttarakhand;

[Bhishma Kukreti]

 Prem Lal Bhatt: the Garhwali Poet of Struggle, Pain and new Vision   
Critical and Chronological History of Modern Garhwali (Asian) Poetry – 51 A

                    Literature Historian:  Bhishma Kukreti

   Critics and Editor Madan Duklan put Prem Lal under intellectual poets of Garhwal. Puran Pant also supports Duklan. 
     His epic 'Uttaryan' is not based on the common subject of Garhwal but different web of stories.
His poetry collection 'Umal' is new statement of poor and poverty.  The Khand Kavya (long Poetry) 'Bhagai Lakir' is a food for thoughts for intellectual readers and collection gift for them.
The dialects of Bhatt are mixers of Devprayagi Garhwali, Sanskrit and Hindi.
  Sahitya Acedemy awarded Prem Lal Bhatt for his contribution in Garhwali literature.
    Prem lal bhatt was born in 1931 in Seman, Devprayag, Garhwal.

गढ़वाली की उत्कृष्ट कविताओं में से एक कविता

श्री प्रेम लाल भट्ट (देवप्रयाग , 1931 ) हिंदी के जाने माने  कृतिकार है. गढ़वाली में भी प्रेम लाल भट जी का योगदान प्रशंसनीय है।  गढ़वाली भाषा में दो कविता संग्रह और एक महाकव्य के रचयिता प्रेम लाल भट्ट की निम्न कविता पंक्तियाँ गढ़वाली काव्य संसार की घरोहर  हैं -

इन रुत रुत मी ह्वे गयों / जनु मेरु दुश्मन भी न हो। 
मी तैं उर्ख्यळा  की घाण सी /क्वी धोळि गै क्वी कुटि गै
फंड फूकि द्यों ये समाज न मि फुकीं चिलम को तमाखू सी।
कटण दे नाक या स्वेण हो , यो निसाब ही म्यरा साथ रै
( उमाळ काव्य संग्रह ) 
      रुखा माटा मा प्यार की फसल की   बिडंबना

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रचना --   प्रेम लाल भट्ट   ( जन्म -1931, सेमन , देवप्रयाग , गढ़वाल     )
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इंटरनेट प्रस्तुति और व्याख्या - भीष्म कुकरेती

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कैन बोलि या रिसी मुन्यूं की
द्यौ अर द्यब्तौं की धरती च
तुम्हीं बता क्या रूखा माटा मा
फसल प्यार की उग सकणी च ?
जख भुम्याळ भूखा मौन्ना छन
मेघ तिस्वाळा ही घुमणा छन
रक्षपाल रक्षा का बाना
त्राहि त्राहि ही सब कन्ना छन
वख बल कबि द्यवता रहेंदा छा
बात क्या या तुम तैं खपणी च ?

तुम्हीं बता क्या रूखा माटा मा
फसल प्यार की उग सकणी च ?
देव बाला छन भूखा पेट जू
घास का फंची सान्नी सन्नी छन
सोळ हाथ का पाठगौं से जू
ज्वान्नि कि ल्हास ल्हसोण्णी छन
एक मील से रिसि कन्या क्वी
डिब्लु पाणि कू ल्है सकणी  च ?   
तुम्हीं बता क्या रूखा माटा मा
फसल प्यार की उग सकणी च ?

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Copyright @ Bhishma Kukreti Mumbai, 2016
Asian  Modern Garhwali Folk Songs, Modern Garhwali Folk Verses of struggle, pain and new vision    , Asian Modern Poetries, Poems Contemporary Poetries of struggle, pain and new vision , Contemporary folk Poetries from Garhwal of struggle, pain and new vision; Development of Modern Garhwali Folk Songs, Poems of struggle, pain and new vision , South Asian    Modern Garhwali Folk Verses, Modern Poetries, Contemporary Poetries, Contemporary folk Poetries Poems of struggle, pain and new vision from Pauri Garhwal; Modern Garhwali Folk Songs, Modern Garhwali Folk Verses, Poems , Modern Poetries of struggle, pain and new vision , Contemporary Poetries, Contemporary folk Poetries from Chamoli Garhwal; Asian Modern Garhwali Folk Songs, Modern Garhwali Folk Verses of struggle, pain and new vision, Poems, Asian  Modern Poetries, Contemporary Poetries, Poems folk Poetries from Rudraprayag Garhwal Asia; Modern Garhwali Folk Songs  of struggle, pain and new vision, Asian Modern Garhwali Folk Verses, Modern Poetries of struggle, pain and new vision, Contemporary Poetries, Contemporary folk Poetries of struggle, pain and new vision from Tehri Garhwal, Asia ; Poems,  Inspirational and Modern Garhwali Folk Songs, Asian Modern Garhwali Folk Verses, Modern Poetries, Contemporary Poetries, Contemporary Folk Poetries from Uttarkashi Garhwal; , Modern Garhwali Folk Songs, Modern Garhwali Folk Verses, Poems, Asian Modern Poetries, Asian Poems, Asian Contemporary Poetries, Contemporary folk Poetries Poems from Dehradun Garhwal; Famous Asian Poets, Famous South Asian Poet , Famous SAARC Countries Poet , Famous Asian Poets of Modern Time,
पौड़ी गढ़वाल, उत्तराखंड  से गढ़वाली लोकगीत , कविता ; चमोली  गढ़वाल, उत्तराखंड  से गढ़वाली लोकगीत , कविता ; रुद्रप्रयाग गढ़वाल, उत्तराखंड  से गढ़वाली लोकगीत , कविता ;टिहरी गढ़वाल, उत्तराखंड  से गढ़वाली लोकगीत , कविता ;उत्तरकाशी गढ़वाल, उत्तराखंड  से गढ़वाली लोकगीत , कविता ; देहरादून गढ़वाल, उत्तराखंड  से गढ़वाली लोकगीत , कविता ;   Asian Poems for ; South Asian Poems for  ; Indian Poems for  ; North Indian Poems for   ; Himalayan Poems for
  स्वच्छ भारत , सफल भारत , गढ़वाली भाषा युक्त गढ़वाल 

[Bhishma Kukreti]

Umal : A Collection of Poetries of Poverty, Personal Accounts and Painful Prateek Dobhal-
(Review of Umal ' a Garhwali , Asian Poetry Collection )
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Critical and Chronological History of Modern Garhwali (Asian) Poetry – 51 B
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                Literature Historian: Bhishma   Kukreti 
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      Poverty is an universal truth and human conscious poets create poverty and personal account oriented poetries as Confucius, Charles Baudelaire, Charles Dickens,David Olsen, Du Fu, Ernesto Cardenal, Frank Mc Court, Frederick Douglass, George Lamming, Gustavo Gutierrez, Julia Vinograd, Jelaluddin Rumi, Kazi Nazrul Islam, Michael Harrington, Maria Eugenia Lima, Miguel Hernandez, Mirabai, Muhammad Mahdi Mahdi al-Jawahiri, Muhammad al-Maghut, Pope Pius X, Ryokan, Samuel Johnson, James Boswell's , Wislawa Szymborska, Thich Nhat Hanh, Fred Taban, Robert Service, Robert Burns, Nissim Ezkiels, created very fine poems on poverty and struggle of poor people.
     Prem Lal Bhatt is famous Hindi poet, short story writer, critic and novelist. However, Prem Lal Bhatt published poetries in Garhwali language too. Prem lal bhatt wrote an epic Uttarayan (unique subject) and love oriented poems in poetry collection Kutgyali. Umal is unique in Garhwali poetic world but in the world literature too. All the poems of Umal are pertaining to poverty and experiences of poor people . We may find very rarely such volume of poetry collection in the world literature. Many Garhwali poets as one of the greatest poets of world literature Kanhaya lal Dandriyal wrote poetries on experience of poverty and poor people but even he did not wrote/publish all the poems pertaining poverty and poor man
      Each poem of Umal (published in 1979) is epic and provocative poem and stir the readers about doing something for eradicating poverty too .
Yes! Poverty is a fact and when a wealthy person who never experienced non availability reads the poems of Umal , he will also ask the God for creating this inhuman division among human beings that is depriving people for food available in this earth. .
Umal means to come out and Umal poetry collection is a experiencing hunger, deprivation , no protection from seasonal changes for the poor .
In a poem in this volume, poet tells us that i is not only hunger, extreme struggle for getting a piece of brad by the poor but there is aggression from rich people to poor people , there is oppression for the poor and the poor man cant do anything against the oppressions :
Me tain urkhyalai ki gahn si
Kwee dholi ge kwee kooti ge
It is paradox in this world that the human beings created a peculiar system that the producer can not taste his won produce because of poverty as explained by Prem Lal Bhatt:
yakh bhainsi palik bi kabi
Kyau minu chhau ghyu doodh mai
ghyu t ghyu rai byaj ma
Mayedu bi nasib ni hoi
The poet describes the daily life of a poor man through similarity or parallel that the day of a poor man is equal to sickness and night are as painful of an widow, the morning as weeping and evening as sucide. This author did not find any such poem in Garhwali language and even in Hindi explaining poverty in such emotional wording. The poet is master of wordings and figure of speeches
The poems of Umal prove that Prem Lal Bhatt is connoisseur of creating comparison or simile .
Such bhog ki ch pakin hisar
Bhala jog wala khana chhan
Inu kandu chubhi yeen karibi ku
Min khut bi ni alge saku
Though there is everything in this earth but due to discriminating and suppressing mentality, the poor is deprived from his fundamental right to have food, shelter and clothing.
Whenever a poor man gets anything but the poor does not have to capability to digest it or use it :
Kakhi gas giccha gai bi ch
Ghutun magar ai bi ni ch
The extreme poverty brings a hopelessness , a negative thinking that poors cant not think about rising from poverty and even the poor man forgets there is something luck or path for coming out of poverty:
Ky batalu bathu you jog bee
Jab bhuligyon hitnu hi mi
Myari thand ab ya kujog ki
Chup meri hadgyun ma baithi ge
There are challenges to the God from poor that instead of creting poor men , He should have created them animals that at least they (Poor) could not experiences of deprivations on every moment of life:
Jani kyoku you bhagwan bi
Kardu majak gareeb se
Mankhi ki surat de ki bi
Pashu hi Banyu kyau rani de
T
he nature and wealthier people torture, oppress, provide torment, harass equally to poor community and both do not have any kindness towards poor people :
Ju garib ch duchy vo bui
Dhan val bansi bajanu ch
Dukhdu dukhdu rai
Yakh you sanatan chaldu aye
Likewise, there are one hundred and fifty poems in this volume, which all are pertaining to experiences of poor people and there is no hope that any new rule of humanity will improve the situations .When a reader reads the poems of Umal, the readers experiences the emotions as grief, awe, detachment, remorse, fatigue, indolence, depression, agitation, anxiety, stupor, dejection, eagerness, disorder, terror, trembling, choking of voice, stunning, etc. Prem lal Bhatt expertly describes sadness in his poetries that the wealthiest readers will also feel the pinch of poverty and its emotions .
Prem lal Bhatt uses Garhwali proverbs, saying, symbols, images as words like-- gurmulya jog, apna bhujya bukkhan, hisarai danI, pichhnai ki rothi, palyun kutta kani ayee, ansi ma bi saunlu for creating the poems and therefore these verses are very much understandable .
The poet used Devprayagi dialects in his poems and used Hindi Sanskrit word very frequently in the verse of this volume.
The one hundred fifty poems of this volume state that the histrian of world poetry will always appreciate Prem lal Bhatt for creating such fine example of sad poems be relevant to struggle , pain, helplessness, hopelessness, deprived experiences, suppressed familiarity, oppressed situations of poor people.
Umal
Garhwali Poetry collection by Prem lal Bhatt
Year of publication: 1979Ad
Published by
Krishna nagar , Delhi-110051
Copyright @ Bhishma Kukreti, Mumbai, India, 2010
Umal : Exclusive Volume of Poetries Describing Poverty , Struggle of Poor
Umal: Experiencing the hunger, struggle for a bread piece by a poor woman
Umal : Challenging the God for Poverty and Inhumanly discriminations in the Earth

[Bhishma Kukreti]

Epic Uttarayan: A History of Civilization, Philosophy, and Spirituality
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(Commentary of Dr. Shiva Nand Nautiyal on Uttarayan an Epic by Prem Lal Bhatt)
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Critical and Chronological History of Modern Garhwali (Asian) Poetry –51 C 
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                    Translation: Bhishma Kukreti
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      Uttarayan is a History, a philosophy of human life, but on top of it , it is poetry. The poet Prem Lal Bhatt used the imagination but there is total realism in the story. The epic is about philosophy but is not beyond common men.. One of the great poets of Garhwali language Prem lal Bhat took clue from Purans but took those stories, which are needed for proving humanity as the supreme power or force. The 'Narayan' of Uttarayan is as old as his wife 'Laxmi' who is 'Chanchala' . Other name of 'Laxmi' is 'Vasana' the desire, yearning, craving, want, wish and so on. And whole earth moves around desire .
        The cultural history of human beings is the history of ups and downs brought by power (Indriya- sensational organs) and desire (Vsana) .The desire and power together attack first on the devotion and faith.
               Upnishad and Purans described 'Shradha' (devotion) with many names and forms. The eldest wife of Dharma or Vishwash (Faith) is Shradha among his thirteen wives. Shradha is the eldest daughter of Prajapati (the creator) . Prem Lal Bhatt took this clue only - Shradha and Vishwash because Shankar and Parvati are the form of belief (faith) and trust. If, the Shradha (trust) of Kamayani epic by Jai Shankar Prasad , along with Manu ( Focused thinking) develops humanity; the Shadha of Uttarayan cooperates with faith/belief and culture the humanity. The name of son of Faith (Dharma ) and Trust (Shradha ) is Shubh (auspicious or beneficial) in Uttarayan. Both Dharma (Faith) and Shradha ( Trust) .
           For some time, for protecting their existence , Shradha and Dharma had to escape away from the kingdom of Narayan and Laxmi to Aryamandal. However, in Arymandal too, the people are divided between believers and non believers,. Here too Narayan and Laxmi (Power and desire) are ruling to people. Dharma and Shradha start to unite them and try to free the people from the bad effect of power and desire. Here, both happen to to meet Deena (Poverty) and her daughter Bhakti (extreme Devotion) . Bhakti tells the story of her struggle in life to Shradha.
         Deena (Poverty) is the real fact of this earth. Karma (Acts ) always been deceiving Deena (Poverty). And those who who do not accept this immutable fact that he does not understand Karma (Act) and Karmic (Doer). The imaginary wives - Kinchana (Having) and Kinshasa (Not having or Deprived) of Karma in Puran are objective oriented. Deena is human being who is in pain and her husband Prabhu (The God) don't hug her but Deena is always devoted to Parmeshwar (The God). The people exploited by Laxmi (wealthy and powerful) come under the banner of Vishwash and this ignites the Class -War in Aryamandal.
      The Class war between haves and Haves not is the central point of Uttarayan, where Shakti is essential and Shakti is also exploiter of humanity . Prem lal Bhat proves his genius in describing the Class War , which is always there from the initiating point of human being taking birth in this earth.
         Deena (Deprived) is representative of human sensitivity and her revolution against Power and Endless- Desire is the struggle for existence in Aryamandal. Shradha and Vishwash help to unite individual struggles of deprived class and help the humanity. Eradication of poverty is the main objective of humanity and for that the unity among deprived ones is essential ingredient.
          The imagination of Swarg (heaven) above the earth is wishful thinking . Full of aspirated person becomes weightless and goes to Shunya (heaven) and reaches in devious position . Desire or wsh throws the human into wandering position. Narayan under the influence of Laxmi falls in wandering position. But Bhakti brings him down in the reality that is in the earth. Humanity and Bhakti protects His deity characteristics.
          From today's point of view, there is nothing wrong if learned people perceive the consumerism as the real face of Laxmi and East India Company as human face of Laxmi too. Indian people revolt against British ia nothing but the combined struggle of Faith and devotion for saving humanity. The Indian freedom fight is the repetition of Dev- Asur Sangram (War between Demons and Deities) .
        The two attitudes Shadha and Vishwas (Trust and Faith) struggled against the Shakti and Bhogvadi Pravirti (Power and Consumerism) and got success. However, the prime objective of Shradha and Vishwash is not success but the amin aim is equality among all human beings and providing highest position to humanity in this galaxy. This war is never ending and the exploiters/terrorists and humanitarians will always clash with each other.
          Scientific researches never believe that blood or flesh is living matter but for scientist blood is a matter only. In Uttarayan, the poet imagined the wealthy and powerful become 'Shila' (Stone or heartless)
           When there will be struggle/clashes between the two opposite attitudes, then only the humanity will get heist position in this earth . Pralayntar or after revolution, humanity will definitely win
Curtsey and Copyright Shri Prem lal Bhatt for permitting translation
Uttarayan:
A Garhwali language Epic
Poet : Prem Lal Bhatt
Publisher : Sahta Sahitya Bhandar 57-B Pocket a Phase-II
Ashok Vihar New Delhi
Internet copyright Prem Lal Bhatt, New Delhi, 2009

[Bhishma Kukreti]

Kutgyali : Defining Love Differently in Garhwali Language
(Review of Poetry Collection "Kutgyali" of Prem Lal Bhatt)

Critical and Chronological History of Modern Garhwali (Asian) Poetry – 51 D

Review by: Bhishma Kukreti

  As the world poetic history remembers Alexander Pushkin, Andrew Marvell , Carl Sandburg ,David Herbert Lawrence , Edna St. Vincent Millay , ,Edward Lear ,Edgar Allan Poe , Elizabeth Barrett , Emily Dickinson , John Donne , Johann Wolfgang von Goethe, Katherine Mansfield , Lord Byron , Matthew Arnold , Oscar Wilde , Percy Bysshe Shelley , Philip Larkin , Pablo Neruda , Rainer Maria Rilke , Robert Burns , Robert Herrick , Robert Frost , Robert Browning , Rudyard Kipling , Theodore Roethke , William Butler Yeats , Walt Whitman , W. H. Auden ,William Shakespeare for their finest way of explaining LOVE through their poetries, world poetry critics will position Prem Lal Bhatt as the poet who initiated creating LOVE related poems differently and exclusively in Garhwali language .
            The critics of Garhwali literature ignored the senior Garhwali literature creative Prem Lal Bhatt for gifting his dues for creating new way of poems in Garhwali. The coming generations will remember Prem lal Bhatt for providing new subjects and new of defining many conventional subjects differently and for breaking conventional wisdom too. The latest poetry collection "Kutgyali" of Prem Lal Bhatt is the best example that Bhatt does find new way of explaining things in his own way. Bhatt labeled the love distinctly and is able to break the old wisdom of love explanations in Garhwali poetries. This author never read such poetries regarding love in Garhwali literature and this author wants to congratulate to Prem for creating such marvelous piece of poetries .
            Usually, even today, the Garhwali language poets do not leave the shadow of Baldev Prasad Sharma 'Deen ' in describing love from meeting of famous poem 'Rami Baurani' and 'Tu Holi Beera uch Nisi Dandyun Man' of famous Garhwali poet jeet Singh Negi for describing love-pain of separation. However, Prem Lal Bhatt has been successful in breaking the conformist astuteness about 'Love' found in Garhwali poetries whether there is pain of separation or happiness of meeting by the lovers .In fact , his many poems characterize the devotion from the new angles and the poet sees love from new prospective too. After reading all the poetries, the reader will appreciate Prem lal that he has depth knowledge of Indian philosophies - and has knowledge of real Bhakti. It seems that the poet follows both the Narad Bhakti Sutra and the Markenday's Bhakti Sutra because in some poems the poet argues that the final solution of any love is not result but the target of love is path but in couple of poems the poet supports the theme that get love by any means. According to Narada Bhakti Sutra the aim of love is not result but walking on the love path but Markendaya says that there should be results of each love or devotion.
           When somebody says that 'Love is nothing but accepting' , the poet explains it through many poems in this collection.
       When a reader reads the poem " Va Ek Dristi Kaiki " of Bhatt the reader will remember the famous quote about love is " "Age does not protect us from love, But love to some extent protects us from age."
        There is definitely difference between desire and achieving the desired aim and Prem lal successfully explains this reality through his poem "Dwee jindagee Samantar"
        The poem " Pyar Vo Bi Pyar Kya" explains the love but differently in these words of a unknown philosopher "Listen to your heart, for it knows the truth"
         Corinthians wrote a poem as "Love is patient, love is kind. It does not envy, it does not boast, it is not proud. It is not rude, it is not self-seeking, it is not easily angered, it keeps no record of wrongs. Love does not delight in evil but rejoices with the truth. It always protects, always trusts, always hopes, and always perseveres. Love never fails" and Prem lal Bhatt elaborates the true sense of of love in his poem "Tu dhadkan jan chhain"
        Love is all about accepting and poet writes in Sweekar main"-
Kora kagaj parain daskhat chhan karyan
      Teri kwee bi ibarat sweekar ch main
         Like this , Prem Bhatt explores many internal, known and unknown aspects of love in his forty poems in this collection 'Kutgyali'
             Prem Lal Bhatt brought many new symbols, new wordings, new metaphors/figure of speeches and imagery for Garhwali poems in this collections and the coming generations will definitely appreciate Prem Lal Bhatt for initiating new explanations of love in Garhwali poetries. Prem Lal Bhatt also brought new romances in Garhwali poetry and .became successful in surprising the readers and poets too.
However, this writer is not happy that though there were alternate words in Garhwali language, Prem Lal Bhatt used Hindi words unnecessarily in many his poems
                The poetries of Kutgyali are of international standard and all the poems are enough proof that th language creator of small population as Garhwali language can create the contemporary literature.
Kutgyali
Sahitya Bhandar
57 B Pocket A, Phase II
Ashok Vihar
Delhi-110052
Phone 011-27420386
　
Copyright @ Bhishma Kukreti, Mumbai, India, 2010

[Bhishma Kukreti]

Modern Garhwali Folk Songs, Poems , 

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         बीजि ग्याई कविता (गढ़वाली कविता )

रचना --  गिरीश पंत 'मृणाल '  ( जन्म 1967  , भट्टी गांव , पौड़ी  गढ़वाल  )
Poetry  by - Girish Pant 'Mrinal'
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( गढ़वाली कविता  क्रमगत इतिहास  भाग -140  )
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इंटरनेट प्रस्तुति और व्याख्या : भीष्म कुकरेती
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  खौरी  का बारा, बीजि ग्याई कविता
लेखिक , पौढिकि , 'से ' ग्याई कविता। 

गांधी का त्याग से रामी का तप तक
जीतू कि प्रीत मा 'र्वै' ग्याई कविता। 

ह्यूं का हिंवाळ से , स्वाणा बुग्याळयूँ तक
नंदा की छंतोळी तक 'छै '  ग्याई कविता।   

चौछवड़ि गाड गदेरों का पाणि से
गंगा की औत नहे  ग्याई कविता।   

हौळ की स्यूं बटि , बांजि पुंगड़ी तक
ढुंगा अर गार बुकै  ग्याई कविता।   

आंख्युं मा अंसधरि मन मा यकुलास
कुजाणि कैकु क्या ख्वै ग्याई कविता।   

सूणीकि -भौणीकि , बींगीकि -जाणीकि
कनै नि गूणी खौंळये  ग्याई कविता।   

देखिकि हाल मनखी मनख्याळी  का
हंसी कि रूणी बौळये  ग्याई कविता।       

( साभार -- अंग्वाळ )
Poetry Copyright@ Poet
Copyright @ Bhishma Kukreti  interpretation if any

Modern Garhwali Folk Songs, Modern Garhwali Folk Verses  Helplessness of Poetry   , Modern Poetries   Helplessness of Poetry   , Poems Contemporary Poetries Helplessness of Poetry    , Contemporary folk Poetries  Helplessness of Poetry  from Garhwal; Modern Garhwali Folk Songs,Poems  Modern Garhwali Folk Verses  Helplessness of Poetry   , Modern Poetries, Contemporary Poetries, Contemporary folk Poetries Poems  Helplessness of Poetry   from Pauri Garhwal; Modern Garhwali Folk Songs, Modern Garhwali Folk Verses, Poems , Modern Poetries, Contemporary Poetries, Contemporary folk Poetries from Chamoli Garhwal; Modern Garhwali Folk Songs Helplessness of Poetry   , Modern Garhwali Folk Verses, Poems, Modern Poetries, Contemporary Poetries, Poems folk Poetries from Rudraprayag Garhwal; Modern Garhwali Folk Songs, Modern Garhwali Folk Verses, Modern Poetries, Contemporary Poetries, Contemporary folk Poetries from Tehri Garhwal; Poems, Modern Garhwali Folk Songs, Modern Garhwali Folk Verses, Modern Poetries, Contemporary Poetries, Contemporary Folk Poetries from Uttarkashi Garhwal; Modern Garhwali Folk Songs , Modern Garhwali Folk Verses, Poems, Modern Poetries,Poems, Contemporary Poetries, Contemporary folk Poetries Poems from Dehradun Garhwal;
पौड़ी गढ़वाल, उत्तराखंड  से गढ़वाली लोकगीत , कविता ; चमोली  गढ़वाल, उत्तराखंड  से गढ़वाली लोकगीत , कविता ; रुद्रप्रयाग गढ़वाल, उत्तराखंड  से गढ़वाली लोकगीत , कविता ;टिहरी गढ़वाल, उत्तराखंड  से गढ़वाली लोकगीत , कविता ;उत्तरकाशी गढ़वाल, उत्तराखंड  से गढ़वाली लोकगीत , कविता ; देहरादून गढ़वाल, उत्तराखंड  से गढ़वाली लोकगीत , कविता ; 
  स्वच्छ भारत , स्वच्छ भारत ,  धनवान  गढ़वाल

[Bhishma Kukreti]

        Insulting, Roasting  Garhwali Satire, Humor-   

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                                             कुछ बेज्जती करदार वाक्य -2
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                                    गढ़वाळि हास्य -व्यंग्यकोष -भाग -  41     

                               Garhwali Humorous and Satirical Dictionary part - 41

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                                     खुज्याण , छिंडन, छँटण, बिंवन,  उकरण   ::: भीष्म कुकरेती
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16 -ना ना मि कमीना नि छौं तू कायर जि छै
17-पृथ्वी सरा भरे गे , जा अपण घौर जा
18-तू इथगा बदसूरत छे कि लंडेर कुत्ता बि त्यार ड्यार खाणो तलाश मा नि औंदन
19-हाँ तू इथगा महत्वपूर्ण छे जन चलदी मोटरसाइकल मा राखदानी
20-आम मनुष्य जिन्दा रौंद अर सिखणु बि रौंद , तू खाली ज़िंदा रौंदी
21-तू जन्मजाति मुर्ख छे या तबि जब मि न्याड़ -ध्वार रौंदु ?
22-जरूर भगवानन त्यार गुदुल  गधौ मोळ से बणैं  होलु
23-त्यार ब्वे -बाब त रोज बुल्दा होला कि जा घर से भाज जा,  हैं ना ?
24-अच्छा ? तू भगवान से अबि प्यार करदी ? त्यार दगड़ इन बर्ताव करणो बाद बि , मतलब तीते जन्म दीण
25-ठीक च मि गिंडा जन म्वाट छौं , तू तो बदसूरत छे , मि त पतुळ बि ह्वे सकुद   
26-हर समय कुछ ना कुछ बुलद जा , सैत च कबि क्वी बुद्धिमतापूर्ण वाक्य मुख से ऐ जावन
27-ऐना झूठ नि बुल्दन किन्तु बिचारा हौंस बि नि सकदन
28-मीन सूण कि तेरी ब्वे त्वे सुंगरुं प्रदर्शनी मा लीगि अर तू जीती गे बल।
29-अबे ! मेकअप से बदसूरती छुपदी ना कि मूर्खता
30- हैं तू इखम ? क्या कैन चिड़ियाघरौ  पिजड़ा खोलि दे ?

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17/ 7/16 @ Bhishma Kukreti , Mumbai, India

Insulting, Roasting  Garhwali Satire, Humor,   Dictionary; Insulting , Roasting Garhwali Satire  Dictionary collected and edited by born in village Jaspur ;Insulting , Roasting  Garhwali Satire Humor, Dictionary collected and edited by born in Dhangu Patti ;Insulting , Roasting Garhwali Satire Humor, Dictionary collected and edited by born in Dwarikhal Block ;Insulting , Roasting Garhwali Satire Humor, Dictionary collected and edited by born in Gangasalan Pargana ;Insulting  Garhwali Satire Humor, Dictionary collected and edited by born in Lainsdowne Tehsil ;Insulting , Roasting Garhwali Satire Humor, Dictionary collected and edited by born in Pauri Garhwal ;Insulting  , RoastingGarhwali Satire  Humor,Dictionary collected and edited by born in Uttarakhand;Insulting  Garhwali Satire  Humor,Dictionary collected and edited by born in Central Himalaya ;Insulting , Roasting Garhwali Satire Humor, Dictionary collected and edited by born in  North India; Insulting , Roasting Garhwali Satire  Humor,Dictionary collected and edited by born in South Asia ; Insulting   Garhwali Satire Humor,Dictionary; Garhwali send-up lexicon;Insulting  Garhwali spoof vocabulary;Insulting  Garhwali lampoon glossary;Insulting Garhwali Satire Humor,phrase book; word list; Insulting Garhwali Humor, Satire thesaurus;   

                                      स्वच्छ भारत ! स्वच्छ भारत ! बुद्धिमान भारत !

[Bhishma Kukreti]

  ब्यटा ! कथगा निर्दै हुयाँ तुम !
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रचना --  सुदामा प्रसाद 'प्रेमी '  ( जन्म  - 1931 -2014, फल्दा , पटवाल स्यूं , पौ.   ग .     )
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इंटरनेट प्रस्तुति और व्याख्या - भीष्म कुकरेती

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ब्यटा दयाल , कृपाल
जब से तुम परदेश गयां,
तुमन इख को बाटो नी सुंत्याळो
कथगा निर्दै हुयाँ तुम !
जैं ब्वेका तुमन संसधरा पेछा,
जैं ब्वेना तुम नांग भूख सैकी
अपणी छाती पर चिपकैकी रखी छा ,
जैं ब्वेना ज्यू मारी की ,
लाड प्यार से पाळीपोशी की
अपणो मन बुथ्याई छयो -
कि म्यरा गुरबर -गरबर
बच्यां राला , गोरु चरैकी भी -
गुजर बसर कारला।
पर तुम गोरु चरौण्या न रैकी -
मनखी चरौण्या ह्वैग्याँ
याँ की मी तैं भारी ख़ुशी छै:
अपणी कोख मिन धन्य समझी छैः
पर ब्यटा आज मेरा होणा छन कुहाल
टक्क लगैक सूण्ल्या
ब्यटा दयाल -कृपाल

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( साभार --शैलवाणी , अंग्वाळ )

[Bhishma Kukreti]

Sudama Prasad Dabral 'Premi': A Garhwali Poet, Story Teller and Critic of varied Subjects of especially struggle of common men
Critical and Chronological History of Modern Garhwali (Asian) Poetry –-52
                    Literature Historian:  Bhishma Kukreti
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                  Sudama Prasad never used 'Dabral' as his caste. Sudama Prasad Premi was born in Falda village, Patwalsyun, Kaljikhal block of Pauri Garhwal, Uttarakhand on 22/12/1931. Sudama Prasad left this world on 12/6/2014 at the age of 83in Ghaziabad, Uttar Pradesh. His forefather migrated from Dabralsyun to Patwalsyun as astrologer and Karmkandi Brahmin.
             His father name was Pundit Hari Ram Dabral. Pundit Hariram wanted that Sudama Prasad carries his r family tradition as astrologer and Karmkandi Brahmin. Pundit Hariram Dabral taught Sudama Prasad astrology and other Karmkand ritual performances at home. However, Sudama Prasad had to leave his ancestor village Falda for Delhi in search of job.Sudama Prasad Premi worked in a printing press and later on he established his printing press too. However, Sudama Prasad paid less attention in his business and paid more attention of creating literature. After retiring from printing works, Sudama Prasad returned to his native village Falda and he lived there till 2011 but again had to come to Ghaziabad due to his ill health. 
            Sudama Prasad Premi contributed much in making Delhi as capital of Garhwali language literature. He was also involved in organizing meetings of literature creators in Delhi. Once, he was a must Garhwali poet in every Garhwali Kavi Sammelan. Sudama Prasad was contemporary to Kanhaiya Lal Dandriyal, j. Baulya, Prem Lal Bhatt, Abodh Bahuguna and Jagdish Kiran.
  Sudama Prasad Premi published more than hundred Garhwali Poetries and his poetry collections are Dwee Ansu and 'Agyal' and other poems were published in various magazines. Premi published two story collections in Garhwali as Gaitri ki bwe and Ghanghtol. He also published a novel in Garhwali language as Nata n Patha'.  Sudama Prasad also published a Poetic Drama in Garhwal as 'Batwe'. His collection of Garhwali proverbs booklet 'Garhwali Akhana Pakhana''was appreciated.
  Famous Garhwali literature reviewer Abodh Bandhu Bahuguna writes about his poetries that his poetries show the struggle of common man. His poetic construction was simple with easily under stable words.  His poetry has pathetic situations too.
               His stories are simple and subject taken from lives of common men of rural Garhwal. The language and style are simple. Morality in story is his specialty.
  Sudama Prasad wrote forwarding notes for many poetry and prose collections of various literature creators. Sudama Prasad published his analytical notes on Garhwali literature in 'Khabr Sar' a fornight periodical regularly.
  Sudama Prasad also contributed for Hindi literature too.
Hindi Academy Uttar Pradesh awarded him for Pitambar Datt Barthwal award in 1985. Hindi Sahitya Akadami awarded him 'Sahitya Akadami' award for his life time achievement in Garhwali literature in 2010 along with Prem Lal Bhatt. He was also awarded by Adityaram Navani Award.
Sudama Prasad Premi would be remembered for his immense contribution for Garhwali literature in poetry, story and critical prose.

  ब्यटा ! कथगा निर्दै हुयाँ तुम !
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ब्यटा दयाल , कृपाल
जब से तुम परदेश गयां,
तुमन इख को बाटो नी सुंत्याळो
कथगा निर्दै हुयाँ तुम !
जैं ब्वेका तुमन संसधरा पेछा,
जैं ब्वेना तुम नांग भूख सैकी
अपणी छाती पर चिपकैकी रखी छा ,
जैं ब्वेना ज्यू मारी की ,
लाड प्यार से पाळीपोशी की
अपणो मन बुथ्याई छयो -
कि म्यरा गुरबर -गरबर
बच्यां राला , गोरु चरैकी भी -
गुजर बसर कारला।
पर तुम गोरु चरौण्या न रैकी -
मनखी चरौण्या ह्वैग्याँ
याँ की मी तैं भारी ख़ुशी छै:
अपणी कोख मिन धन्य समझी छैः
पर ब्यटा आज मेरा होणा छन कुहाल
टक्क लगैक सूण्ल्या
ब्यटा दयाल -कृपाल

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( साभार --शैलवाणी , अंग्वाळ )
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Copyright @ Bhishma Kukreti Mumbai; 2016
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  स्वच्छ भारत ; स्वच्छ भारत ; समर्थ गढ़वाल