Author Topic: Collection of Exclusive Garhwali Folk Songs-गढ़वाली लोक गीतों का संग्रह (Read 37385 times)

Bhishma Kukreti · « **Reply #10 on:** December 28, 2011, 11:56:13 AM »

Chhude Nritygeet : Garhwali Folk Songs of Good Code Of Conducts

(Garhwali Folk Dance-Song, Folk dance-Songs of Uttarakhand, Himalayan Folk dance-Songs )

Bhishma Kukreti
There are Garhwali Folk songs and folk songs for dances which, are related to good code of conducts. These songs are based on experiences and mythological moral messages, intellects, wise behaviours, against crookedness, nice behaviours, respects to experiences of others, to fight against hassles with courage, courageous, good code of conducts, ethical behaviour subjects.
Many proverbs are also sung in the form of songs,. The songs are with raptures of love, humor, chivalry, bravery, etc.
छुड़े नृत्यगीत का एक लोक गीत

एक न मरयां बाला की बोई
एक न मरयाँ तरुणा की जाई
बालो रोंदो खाबुड़ी हटाई
तारुणि रोंदो सातुरी सोई
दाढ़ ढइ जै पापी जमराज की
जैन यो मरणि कियी

स्रोत्र : डा शिवा नन्द नौटियाल , गढवाल के लोक मानस

Copyright@ Bhishma Kukreti

Bhishma Kukreti · « **Reply #11 on:** December 28, 2011, 12:01:24 PM »

Dadu Ka Jayun Ch: A Humorous and Teasing Garhwali Chaunfula Dance Love Song ( Garhwali Folk Dance-Songs, Folk dance-Songs of Uttarakhand, Himalayan Folk Dance-songs )

Bhishma Kukreti
Love folk songs are common in all communities from the day human got language. With love song, the creator also mixes teasing language to make the song very humorous and entertaining. The following Irish folk song is also a love song and the teasing or humour is hidden in the song :
The water is wide and I can’t cross over
And neither have I wings to fly
Build me a boat that can carry two
And both shall row My love and I
Humorous and teasing love songs are not limited to one territory. For example, Marilyn Cvtanic states in his book (page 148) Culture and Custom of Croatia , “ Love, village life and humour are the main lyrical themes of this genre with becarac a style that originated in Slavonia,…”.

In Garhwali language, there are many love folk songs which are sung with folk dances as Chaunfula dance. In the following song there is humour and teasing rapture. The song has also anxiousness of the lover about whereabouts of her lover:
एक प्रेम व परिहास युक्त गढवाली चौन्फुल़ा लोक नृत्य गीत
मूल गीत संग्रहकार : डा. शिवानन्द नौटियाल
इंटरनेट प्रस्तुति : भीष्म कुकरेती

नणद तेरो दादू का जयुं च , दादू सुनार की , ओटी च
ओटी बैठिक क्या करदो च , नथ बेसर गडांदो च
बौकि जिकुड़ी झुरान्दो च , नणद तेरो दादू का जयुं च ,
दादू सुनार की ओटी च , ओटी बैठिक क्या करदो च
टाटा हंसूळी गडौंदो च, बौकि जिकुड़ी झुरान्दो च
Sis-in-law! Where is your brother? Brother’s gone to goldsmith
What’s he doing at goldsmith? He is ordering to make nose ring
He is teasing heart of Bhabhi, Sis-in-law! Where is your brother?
He is ordering making necklace, he is teasing heart of Bhabhi

In Garhwali Chunfula dance, usually the entertaining, lively, energetic songs are sung

Garhwali Folk Dance-Songs, Folk dance-Songs of Uttarakhand, Himalayan Folk Dance-songs to be continued…..

Copyright@ Bhishma Kukreti bckukreti@gmail.com

Bhishma Kukreti · « **Reply #12 on:** December 28, 2011, 12:06:47 PM »

Duda, Toda or Tode Nritygeet : A Marriage Proposing Garhwali Folk Dance Song Style
(Garhwali Folk dance-Song, Folk Dance-Songs of Uttarakhand, Folk Dance Songs of Himalaya)
Bhishma Kukreti

Duda folk dance song is also called “Toda’ or ‘Tode’. Duda folk dance song is the dance song style of older age when the girls used to choose her life partner through ‘Swayamber’ (a conference for choosing groom by girl). Dr Nautiyal states that the Duda dance is more of drama and acting than dance as the dancers act with clear face expression in the dance. It means the dancers have to bring expressions on their faces in Duda dance. Now, there is system of ‘Swayamber’ (choosing groom in a planned conference) but the custom of Swayamberi dance song is still very alive in Garhwal in the form of Duda dance song style. In old age , there used to be have the winning or losing conditions for the dancers but not now
The dance could be performed by a male and female dancer and could be performed by various female and male dancers. The song is in dialogue form. The subject is usually for marriage proposal and the story remains around love sequences between young boy and young girl.
The Duda dance song is now, always agile, enthusiastic, joyful, with full of romance and romantic situation; full of praise, criticism or false/true complain; with figure of speeches (simile) , pleasure, love , intoxication types of emotions.

दूड़ा /तूड़ा/तोड़े : एक गढवाली लोक नृत्यगीत #

तिला धरु बोला झम ---
गौरा दे भली बांद गौरा दे
तिला धरु बोला झम
झंग्वरा की दाऊँ - गौरा दे झंग्वरा की दाऊँ ---
बाटु की घसेरी क्या च तेरो नाऊ -झम
बिराल़ा का भाऊँ - गौर दे, बिराल़ा का भाऊँ - गौर दे
बाटा का बटोई, बटोई
गौरा मेरो नाऊ झम
पाथी छीं लगड़ा गौरा दे , पाथी छीं लगड़ा गौरा दे
घास कटण छोड़ गौरा दे , घास कटण छोड़ गौरा दे
औ मेरा दगड झम
जोगी सी कांडा का मैन्दरु
कै गौं को छे बटोई . खांकल्या रांडा को झम
बूती जाला सूँटा गौरा दे , बूती जाला सूँटा गौरा दे
देश पोड़ी जौंला गौरा दे
बल्दुं जसी जुंटा झम
गंज्यल़ा क खुम्या मैन्दरु गंज्यल़ा क खुम्या मैन्दरु
देश पोड़ी जौंला मैन्दरु क्य बोलली दुन्या -झम
नौऊँ धारे शोभा -गौरा दे नौऊँ धारे शोभा -गौरा दे
पींगळी मुखडी गौरा दे , लाल बिंदी शोभा -झम
झंगोरी को बोट मैन्दरु झंगोरी को बोट मैन्दरु
भलु बिराज देन्दु मैन्दरु , तेरो शिकारी कोट -झम
अग्यलो को रुआं गौरा दे , अग्यलो को रुआं
खचरूं मध्ये गौरा उडै दे , सिगरेटू क धुंआ झम
खैडे जालो बाड़ी गौरा दे , खंडे जालो बाड़ी गौरा दे
फर फर उड़ाद गौरा दे , तेरी रेशमी साड़ी -झम
अंयार की सौँळी मैन्दरु , अंयार की सौँळी
भली बिराज देंद तेरी बुलबुलों की कौंळी झम
अगेली बगेली गौरा दे अगेली बगेली गौरा दे
मुल्ल मुल्ल ना हैंस गौरा दे , दान्तुड़ी दागेली -झम
पाणी का तलाऊ मैन्दरु पाणी का तलाऊ
में डैर लगदी , मीन थैं नि हलाऊ झम
बासी च निनारो गौरा दे बासी च निनारो गौरा दे
लसगेर ह्व़े गे गौरा दे तेरी धोती किनारा झम
हर्युं च तर्युं च मैन्दरु , हर्युं च तर्युं च मैन्दरु
तेरा दिनु देखी मैन्दरु , सरील भोरियों च झम
चिनखों क तांद गौरा दे , चिनखों क तांद गौरा दे
ख्याळ म्यालोँ मांग गोरा दे , तू दिखेंदी बांद , झम
ग्युं भुजा डाडुळी मैन्दरु , ग्युं भुजा डाडुळी मैन्दरु
डांडा की सड़क्यूँ मा मैन्दरु त्वे लग्यां भाडूळी झम
बाबुला की गुच्छी गौरा दे , बाबुला की गुच्छी गौरा दे
घसेर्युं का बीच गौरा दे , तू दिखेंदी उच्ची -झम
मारी च सुंगर मैन्दरु , मारी च सुंगर मैन्दरु
कंडीखाळ सुणेन्दू मैन्दरु , खचरुं घुंगर -झम
जामे जाली दई गौरा दे , जामे जाली दई गौरा दे
मीन भोळ औंण गौरा दे , बाटो देखी रैई झम
सांदण की सैली मैन्दरु , सांदण की सैली मैन्दरु
मै तैं बथाई देणु मैदारू , कै सडक एली झम
जंदरा की भौंरी गौरा दे , जंदरा की भौंरी गौरा दे
बाटा बटि ऐई गौरा दे , कांडाखाळ को चौंरी -झम
पीसी च खटाई मैन्दरु , पीसी च खटाई मैन्दरु
कुछ समौण ल्युणी मैन्दरु , कुछ ल्हैयी मिठाई झम
कोदा का हरियूळ गौरा दे , कोदा का हरियूळ गौरा दे
त्योकू लौलु गौरा दे , कलकती नरयूळ झम
दळी जाली दाल मैन्दरु दळी जाली दाल मैन्दरु
औणु कु मि औंलू मैन्दरु सासू लगीं काल झम
तमाखू का तोया गौरा दे तमाखू का तोया गौरा दे
सद्यानी नी रौंदा गौरा दे ,पोड़ों माका छोया झम
ग्युं बूता मुठीयूँन गौरा दे ग्युं बूता मुठीयूँन गौरा दे
तू चल अगनाई गौरा दे , बिगरैली खुटीयूँन झम
पाणी का उमका मैन्दरु , पाणी का उमका मैन्दरु
मैकू लाण मैन्दरु , किनगोड़ी का झुमका झम
दूद का उमाळ गौरा दे , दूद का उमाळ गौरा दे
लड्डू पेड़ा द्युन्लू गुरा दे , रेशमी रुमाल झम
ताछुलो की ताच गौरा दे , ताछुलो की ताच गौरा दे
धारु घाई लांदु गौरा दे , रौल्युं देंदी बाच झम
हल्दी को रंग गौरा दे हल्दी को रंग गौरा दे
कै पापिन करी गुरा दे , तेरो चित्त भंग झम
काटो च असीन गौरा दे , काटो च असीन गौरा दे
देखण की छोटी गौरा दे , माया की मशीन झम
तुमड़ी को घिऊ च मैन्दरु , तुमड़ी को घिऊ च मैन्दरु
कांडाखाळ बटी मैन्दरु , त्वे मा मेरो ज्यू च झम
बाखरा की ल्वेयी गौरा दे , बाखरा की ल्वेयी गौरा दे
राम न जपे सीता गौरा दे , मै जपदु त्वेई झम
घुगती का घोल गौरा दे , घुगती का घोल गौरा दे
पाथो भोरी द्योलू गौरा दे , मुखड़ी को मोल झम
चिलमो को कीच मैन्दरु , चिलमो को कीच मैन्दरु
रूप्या दीणो कु मैन्दरु , तेरो स्गोर नी च झम
बखरो बुडियों च गौरा दे , बखरो बुडियों च गौरा दे
तेरा दिन देखीक गौरा दे , सरील उड़यूँ च झम
ढकरी पालाण गौरा दे , ढकरी पालाण गौरा दे
छोड़ गंगापार गौरा दे , औउ मेरा सलाण

# स्रोत्र : डा. शिवा नन्द नौटियाल, गढ़वाली लोक गीत, श्याम बुक डेपो देहरादून , पृष्ठ १५-२०
The dancers and audience take pleasure of agile dance and lovely melodious songs of Duda/Todo/Todi dance song style.

Garhwali Folk dance-Song, Folk Dance-Songs of Uttarakhand, Folk Dance Songs of Himalaya to be continued ….
Copyright @ Bhishma Kukreti

Bhishma Kukreti · « **Reply #13 on:** December 28, 2011, 12:10:00 PM »

Fauftee Nritygeet : A Garhwali Folk Dance Song Style of Young females
Bhishma Kukreti
(Garhwali folk dance song, Kumauni folk Dance song, Himalayan Folk Dance Song )

Fauftee dance song is dance song of young (married or unmarried) females. Whenever two young unmarried of married females want the dance song they perform the dance-song. The dance sequence is equal to ‘Kaulepati’ an old dance song style described in many Sanskrit classics (Dr Shiva Nand Nautiyal). The Fauftee has similarity with Panjabi folk dance ‘ Keeki’ of Kikli’.
The two females are required for Fauftee dance. The female hold other’s left hand by her right hand , the feet of both dancers bend their bodies opposite of each other and the whole weight of their body come on their back, By this method they do dance.
Usually, the songs pertaining to Fauftee dance are related to agile, teasing emotions and with humour rapture.

सरुली सरपट जन्दरी ल्हें दे
सासू भेंटण जांदू द्वी रवटा पकै दे
साग पाट कुछ नी छ द्वी मूसा मारी दे
मूसा नी मारी सकदी , वीं तैं भेळ लमडै दे
सरुली सरपट जन्दरी ल्हें दे

मूल स्रोत्र स्व. पीताम्बर दत्त देवरानी लंगूर पट्टी पौड़ी गढ़वाल

Garhwali folk dance song, Kumauni folk Dance song, Himalayan Folk Dance Song to be continued ….
Copyright@ Bhishma Kukreti

Bhishma Kukreti · « **Reply #14 on:** December 28, 2011, 12:14:12 PM »

Gahsiyari Nritygeet A Garhwali Work Song with Love and Agile Emotion
Bhishma Kukreti
(Garhwali Folk Songs, Kumauni Folk Songs, Himalayan Folk Songs)
Ghasiyari Nritygeet is combination of work song and love rapture song.
From work song point of view , the following characteristics are there in Ghasiyari songs:
1-The songs describe some work of the people as cutting grass and all activities of grass cutting
2-The Ghasiyari songs also express the sentiments and frustration as we find in ‘gado gulband’
3- The working people find the songs as way of finding ideas and story.
4- These songs do many benefits to the working people as fighting boredom and increasing productivity
5- The songs could be sung as solo or in groups
6-The Ghasiyari dance is performed in groups at the time of Geetun Maina in the evening
7-The songs pertain the movement, sounds and emotions of working people
8-The song may or may not be related to the present task of people.
Usually in Gghasiyari song the love emotion is seen and many times, the social themes are also described
The following Ghasiyari song is about working conditions of a grass cutting females and with love emotion.

घसियारी नृत्यगीत : चंचलता और प्रेम लोक गीत#

बाजली तेरी झांवरी

बाजली तेरी झांवरी छमाछम . ओ हो
बिगरैली खुट्यु की भग्यानी , बाजली तेरी झांवरी छमाछम . ओ हो
गोरी मुखडि मा घूंगटि खैन्चिक खिच हंसदी तू ,
अनार मेली सि दान्तुडी दिखांदी तू
कराळी आंख्युंन अगाडी हेरदी, पिछाड़ी देखदी
लटूली फुफतैकी गुस्सा मा ठम ठम जब हिटदि
तब भग्यानी बाजली तेरी झांवरी छमाछम
घसेरयुं दगडि घासौ जांदी तू उकाळी उंदारि
बूण घरसारी रसीला गीतुंन बण रस्यांदा
कमर पैलुड़ी धोती फिलोरी मा , छुणक्याळी दाथुड़ी
साजली ह्त्युं मां
छुण छुण छुक छुक छुण छुण छुक छुक जब घास काटदी
तब भग्यानी बाजली तेरी हात्युं की चूड़ी छमाछम
सेलुंग डाळी सि गात की छडछड़ी , हुडकि सि तिगुड़ी
धुंवा सि हम्प्ली पाणी सि पथळी
चौंठी मा तिल , टिकुली , बिंदुली तेरी जनु
धौळी को फाट
पाणी को नौळी , रूम झूम , ठुम ठुम जब हिटदी
तब भग्यानी बाजली तेरी झांवरी छमाछम

# स्रोत्र केशव अनुरागी (नाद नंदिनी --अप्रकाशित )

Your anklets make chhamchham sound , O ho
O beauty of beautiful foot, your anklet will make chhamachham sound
When you smile Khich and show your beautiful face from ghungat
When you show your teeth as pomegranate
When you watch in front and back by your eyes
When you walk Tham Tham in rage by scattering your hair
Your anklet will make ‘chhamchham’ sound
When you go to take grass in jungle with your friends
The jungle become enjoyable by your songs
On that time it is your beauty which attracts the most
A rope on your waist, Dhoti above ankle, scythe, all makes you more attractive
You are high and slim as Selang tree, weightless as smoke, thin as water and your waist is thin as Hudkee
A mol on your chin , bindi on your forehead and Mang is flat as Gganga , all makes you attractive
You satisfy as the source of water when you walk Tham tham …..
Your anklets make chhamchham sound.

Ghasiyari dance song is also reflection of the society and creates enjoyment for the working people and audience too
Ghasiyari songs are source of providing strength to people doing their own hard works for themselves are many times the social works a cutting wood for a marriage etc
Ghasiayri songs are the ways of expressing the sentiments of hard works and working conditions

Garhwali Folk Songs, Kumauni Folk Songs, Himalayan Folk Songs to be continued ….
Copyright@ Bhishma Kukreti 2011

Bhishma Kukreti · « **Reply #15 on:** December 28, 2011, 12:17:02 PM »

Ranihat Ni Jan Gajesingh : A Garhwali Thadya Circle Folk Dance Song

Narration by : Bhishma Kukreti
‘Thadya ‘ dance song is very popular in Garhwal from the centuries. The historians as Dr Shiv Prasad Dabral, the cultural pundit as Dr Shiva Nand Nautiyal believe that the tradition of dancing in circle and singing had been there in Garhwal before Gupta era and might have been developed in Khas era. There are proofs that the ‘Thadya’ a circle dance-song was popular at the time of Great Poet Kalidas in Garhwal.
The Thadya is group dance-song and performed in circle with many variations.
The ‘ Thadya’ Dance-Song
The dance-song is performed in fairs, festivals, Geetun maina (month of songs), or at any time for pleasures. The place should be plain and wide enough for group dance.
There is no restriction of class or caste for performing the dance-song.
In month of songs (16th March to a5th April) , the dance-song is performed in evening after finishing all works and dinner. In fairs and festivals the Thadya dance- song could be performed at day time too.
First the dancers (only males or only females, males and females together, or children) make circle and keep hands on each other’s shoulders. The dancers depending upon the dance variety can put hands on the back of each other. However, depending upon the numbers of dancers, the group is divided into two groups. The first group just moves their feet and dance-sing. The second group stands there and only slaps the earth slowly by feet. When first group stop, the second groups start singing and dancing.
The second part of Thadya is the dancers leave their hands from the shoulders and put their both hands on each other’s back. The every dancer catches hold tightly the hands of every third’s dancers. Then the dance and song start. At this point the dance is more artistic and with fine rhythm. The face expressions of dancers depend upon the song contents and demand of story line.
The fourth stage of Thadya is dancers bringing emotions on their faces. In between the sequences of steps also change as per the need of the song and dance as there steps ahead and one step back. Lastly the group is divided and a group of two dancers dance together. There is variation of speed in dance in between the dance too.
The Gaje Sing Thadya dance is performed by males or females or together too. However, when the male dancers perform the dance, the dance is very speedy. The song is a story of one of the bravest personalities of Garhwal.
रणिहाट नि जाण गजेसिंग : एक लोकगाथा युक्त गढ़वाली थड्या लोकनृत्यगीत

(गढवाली सामुदायक व सामूहिक सामाजिक लोक नृत्यगीत , उत्तराखंडी सामुदायक व सामूहिक सामाजिक लोक नृत्यगीत )
(Garhwali Folk Dance-song, Uttarakhandi Folk Dance-Song, Himalayan Folk Dance Song)
Mother of Gaje Singh Advices
रणिहाट नि जाण गजे सिंग Don’t visit Ranihat , Hey! Gaje Singh
मेरो बुल्युं मानिले गजे सिंग Take my advice, Hey ! Gaje singh
हळजोत का दिन गजे सिंग Today is plough festival, Hey! Gaje Singh
तू हौन्सिया बैख गजे सिंग You’re love admirer, Hey! Gaje Singh
रणिहाट नि जाण गजे सिंग Don’t visit Rranihat , Hey! Gaje Singh
तेरा बाबू का बैरी गजे सिंग They’re your father’s enemy, Hey! Gaje Singh
रणिहाट नि जाण गजे सिंग Don’t visit Rranihat , Hey! Gaje Singh
त्वे ठौरि मारला गजे सिंग Brutally, they will kill you, Hey! Gaje Singh
तेरा कानू कुंडल गजे सिंग You’re putting earrings, Hey! Gaje Singh
तेरा हाथुं धगुला गजे सिंग You’re putting wrist band, Hey! Gaje Singh
त्वे राणी लूठ्ली गजे सिंग The queen will loot you, Hey! Gaje Singh
रणिहाट नि जाण गजे सिंग Don’t visit Ranihat , Hey! Gaje Singh
बैरियों का बधाण गजे सिंग Not to visit enemy’s place, Hey! Gaje Singh
सार्युं का डिसाण गजे सिंग There will be spiky bed, Hey! Gaje Singh
बड़ो बाबू का बेटा गजे सिंग you are son of great father, Hey! Gaje Singh
रणिहाट नि जाण गजे सिंग Don’t visit Ranihat , Hey! Gaje Singh

Gaje Singh Replies:
मर्द मरी जाण गजे सिंग Man dies, Hey! Gaje Singh
बोल रैय़ी जाण गजे सिंग His acts live on words for centurieslive, Hey! Gaje Singh

(गीत स्रोत्र : पीताम्बर दत्त देवरानी (लंगूर पट्टी ) एवम डा शिवानन्द नौटियाल कि पुस्तक ' गढवाल के लोक नृत्यगीत )

Bhishma Kukreti · « **Reply #16 on:** December 28, 2011, 12:20:54 PM »

Ghughtee Dance-Song: Folk Song about Remembering Parents Home

Bhishma Kukreti
Spring and flower blooming bring changes in human life. The humans all over globe created various types of folk songs related to arrival of spring and flowers blooming. The folk songs of Kumaun and Garhwal , China and Korea are proof that human beings are effected by arrival of spring with same degree all over the world
Ghughtya festival is very popular festival in Kumaun and Garhwal which is celebrated on Mkar Sankranti (makraini) on 14th January every year or arrival day of spring.
Ghughti is migrated bird comes in winter season to Garhwal from Tibet or far north. Ghughtee is also symbolic to married girl who is sad because of remembering her Maitu (parent’s home). When Ghughti does cooing , it is said that she is remembering her Mait (from where s he is migrated) and singing the Khuded geet.
The following song is based on Ghughti coming to Garhwal from Tibet and married girl is memorizing her Mait (parent’s home) but the song is not sad. The song is agile and depicts the geographical changes of Garhwal in January February. The group dance is performed on this son on the day of Makraini (14th January) and onwards till Bikhot (14th April)
Ghughti dance isa division of Basanti dance with a difference that the dancers show the characters of Ghughti in Ghughti dance song.

घुघती नृत्य गीत : एक गढवाली लोक नृत्य गीत #
घुघती बसूती घूरी घुघती डाळी मां
मेरी मैतु की म्य्ल्दु घुघती घूरी डाळी मा
रीटि फिरि आये रितु
छडम बाजी लाठी
फूलों की फुल्यारी आये
गिंवडों की बाटी, घुघती बसूती घूरी घुघती डाळी मां
डाडि हैरी डाळी मौळी
रंगमती बंसुळी ,धरती का कंठ , आज
फूलों की हंसुळी
घुघती बसूती घूरी घुघती डाळी मां
पयाँ, धौलू, , फ्यूंळी , आरू
लया, फूले आज
घुंघट्याळी ठुमक्याळी आये
झपन्याल़ो हिलांस ,
घुघती बसूती घूरी घुघती डाळी मां
पैत्वल़ो पराज आज
गल़ा की बाडुळी
आज को जी औणु होलू
हपराँदि च लटुली,
घुघती बसूती घूरी घुघती डाळी मां
Ghughti is singing on the tree and it seems that she is from my parent’s home.
See! The season has come back
As the stick falls down chhadam, the flowers have bloomed in the wheat fields
The mountains shrines have become green
The new leaves have come on the trees
The flute sound is very enjoyable, now
Watch the necklace of flowers on the neck of earth!
There is bloom on Panyan, Dhaulu, Fyunlu, Adu, Sarson and Burans
Hilans bird has come and is jumping on the shrubs
Today, there is tickling on the foot, hiccups in my throat, my hair are flying.
It seems somebody is coming. Don’t know who is coming.
Ghughti is singing on the tree and it seems that she is from my parent’s home
The specialty of this song is that there is description of geographical images of before spring in Garhwal. The song creator has used symbols to create beautiful image of nature. The women dancers dance with enthusiastically on this song as the song is for depicting the nature.
The song is figurative and the symbolic too. The depiction of nature brings agile in the dance and create an agile raptures in the mind of audience too.
Ghughti is true picture of Garhwali and Kumauni culture.
Folk songs of Dong Ethnic Group china related to transit of Spring and Summer

Seasonal changes attract the human beings as Ghughti folk song of Garhwal and Kumaun depicts the changes in geography around January, same way there are folk songs in Tianzhu country, Guizhou province of China, farmers sing the song when trees flowers blossom in spring and trees turn green . The farmers do dance on these songs related to geographical changes. ( Reference: http://traditions.cultural-china.com)
Spring festivals and Folk Songs of Korea
As from 14h January ( Makraini) , the spring starts in Garhwal –Kumaun and there is festival celebration in the region, same way there are spring celebration in Korea too. Jeju Cherry flower blooming festival is sign of spring starting in Korea . There are many folk songs related to flowers blooming and trees becoming green (by new leaves coming) in Korean language. (Reference: visitkorea.or.kr)
The above descriptions show that flower blooming and spring arrival bring new enthusiasm in the mind and body of human beings and that is the reason human beings have been creating songs and dance around flower blooming and spring arrival from the ages.
# स्रोत्र :केशव ध्यानी
सन्दर्भ : डा शिवा नन्द नौटियाल, श्याम छम घुघुरू बाजला (श्याम बुक डेपो, देहरादून )
Garhwali fok dance folk songs to be continued…….
Copyright@ Bhishma Kukreti

Bhishma Kukreti · « **Reply #17 on:** December 28, 2011, 12:25:49 PM »

Hudkya Folk Song of Garhwal-Kumaun
Bhishma Kukreti
(Garhwali Folk Dance, Garhwali Folk Songs , Himalayan Folk Dance, Himalayan Folk Songs )

Garhwalis and Kumaunis pay a tremendous respect to Hudkya and hudkyanis for their immense knowledge of drum (Hudka) playing technique. Hudka means a small drum as ‘damru’. The player of Hudki or Hudka are called Hudkya and Hudyaani . Their references are found in many places in the History of Kumaun and Garhwal. There is a respectful name of famous Hudkya Bijula Naik a Hudkya of Kantyura King Dulashah and his mother Hudkyani Chhamana patar Khairagarh , Kumaun.
In old age Hudkya and Hudkyanis used to sing and dance in morning or when the kings require amusement. The thokdar, Jameendar, kameen of the regions used to employ Hudkyas and Hudkyanis for entertainment and self praises too. Hudkyas and Hudkyanis used to sing inspirational songs and used to dance inspirational dances in battle field. There are examples of many Hudkyas and Hudkyanis (Naik and Naikyanis) in Kumauni and Garhwali history . Ghimandu hudkya is famous Hudkya of Tillu Rautela.
Hudkya sing all types of songs and dance all types of dances of Garhwal-Kumaun. The songs may be religious to love songs. In the nearer past , Hudkyas used to entertain people in fair and festivals or in marriage procession. However, the custom is diminishing very fast .
The following song is specific song of Hudkya style.
हुड्क्या समुदाय का एक प्रसिद्ध लोक गीत

हो सरगा तारा जुनख्याळी रात

हो सरगा तारा जुनख्याळी रात
को सुणल़ो या, मेरी बात ?
पाणी क मसीक सुवा , पाणी को मसीक
तू चली गै परदेश मी रालो कसीक
हो सरगा तारा जुनख्याळी रात , को सुणल़ो या, मेरी बात ?
बिरहा की रात सुवा , बिरहा की रात
आन्ख्यों बटे आंसू झड़ी लागी बरसात
हो सरगा तारा जुनख्याळी रात , को सुणल़ो या, मेरी बात ?
तेल त निमडी गये , बुझ्णी च बाती
तेरी मायान मेंड़ी देऊं , सरपै की भाँति
हो सरगा तारा जुनख्याळी रात , को सुणल़ो या, मेरी बात ?
अस्याली को रेट सुवा , अस्याली को रेट
आज का जयां बटी कब होली भेंट
हो सरगा तारा जुनख्याळी रात , को सुणल़ो या, मेरी बात ?

स्रोत्र : भजन सिंह 'सिंह' का लोक गीत संग्रह

The song is mixer of a couple of raptures and is agile and very absorbing.
Copyright@ Bhishma Kukreti

Bhishma Kukreti · « **Reply #18 on:** December 29, 2011, 12:04:23 PM »

Mahabharat Judh k Jad Chaam k Dali Nach –Gan: The Garhwali Folk song Specifying Reason of Mahabharat Battle
(Folk Dance -Song of Garhwal, Traditional Dance Songs from Uttarakhand, Himalayan Folk Dance-Songs)

Bhishm Kukreti

Mahabharata has influenced Garhwal well before Mahabharata was actually created because the stories of Mahabharata were there in the form of folk literature in Garhwal too.
There is one folk dance-song of Ravain region about the reasoning of great battle Mahabharata between Pandavas and Kauravas. This old song states that the reason of greatest of great battles –Mahabharata between Pandavas and Kauravas was a tree ‘Cham’. The story is very interesting and tells us that most of the time the conflict begins by petty matter than very important matters as song states:
महाभारत युद्ध का करण बतलाता लोक गीत

डाळी बडी स्वरीग नैगी, डाळी बडी स्वरिग नैगी
कौरों बोद डाळी हमारि , कौरों बोद डाळी हमारि
पंडो बोद डाळी हमारि , पंडो बोद डाळी हमारि
कौरों पंडो को झगड़ा लैगी, कौरों पंडो को झगड़ा लैगी
डाळी होली कौरों की, खून लग्या धारी
डाळी होली पंडो की, दूध भर्याँ पारी
डाळी दूखु लैगीं तोणण, डाळी दूखु लैगीं तोणण
डाळी लेगी दूध की धारी , डाळी लेगी दूध की धारी
पंडो बोद डाळी हमारि , पंडो बोद डाळी हमारि
कौरों -पंडो को जुद्ध लैगी , कौरों -पंडो को जुद्ध लैगी
The Cham tree is touching the high sky. Kaurav claims that the tree belongs to them. Pandavas claim that Cham tree is their property. Kaurav and Pandavas started fighting. It was decided that if the Cham tree belongs to Kauravas , it will ooze blood and tree belongs to Pandavas , the Cham tree will ooze milk. Both started plucking leaves of Cham tree. The Cham tree started oozing milk. On the oozing milk, Pandavas claimed about tree Cham but Kauravas started claiming about Cham tree and the battle between Pandavas and Kauravas started battling.

Source: Dr shiva Nand Nautiyal ; Garhwal ke Lok Nrity-Geet
Himalayan Folk Dance-Songs, Folk Dance -Song of Garhwal, Traditional Dance Songs from Uttarakhand, series to be continued in next part
Copyright @ Bhishm Kukreti, Mumbai

Bhishma Kukreti · « **Reply #19 on:** December 30, 2011, 11:19:47 AM »

Payali : A Garhwali Folk Song in Pandav Nrity Geet

( Himalayan Traditional Dance-Song, Folk Dance-Songs of Uttarakhand, Garhwali Folk Dance and Folk Songs)
Bhishm Kukreti
Pandav Nrity-Geet/Pandaun Dance-Song is very popular dance-song sequence for all Garhwalis and Kumauni. In Pandau nrity-geet , the story narrators (aujees) sing the stories of Pandavas of Mahabharata and dancers (Pashwa) dance on the music and song.
The main musicians and singers of Pnadau/Pandav nrity-geet , Pandoli nach-gan/Pandav Dance-Song are Aujees who play Dhol and Damau (drums) and Aujee sing song for Pandav nrity too.
When there is dance-song going on , in between the dancers take rest for the time being. At the such interval, a Pandouli (who dance or is part) comes to the Das/Aujees and request for a new Pandav story or new music of Pandav Nrity-Geet. The request maker keeps one hand on his ear and by one hand the request maker does performance by indicating the hands to Aujees and sing the following type of song.
The requesting song is in figurative language and with exaggerating words
पयाळी : एक पंडौ गीत

मै छयो मेरा दामी निंदरा भुल्युं
अर म्यारो दामी, मै छयो सियूँ -
झलाकार्या बिस्तरा , घुंघराळयाँ चारपाई
अब मेरा दामी , त्वेन लगाए मैं पराज
ढोल का शब्द , नगाड़ू की गूंज
मै आयूँ यख , धारु रड़ीक, गाडू बौगीक
अमर रयाँ भुला , तेरी पंदर पच्चीसी
आज मेरा दामी , तू मैकू
फूल स खिलै दे -भौंर सा उडै दे

O! Dami (who plays drum)! I was in deep sleep and had forgotten everything.
I was sleeping on a fine bed sheet and the bed with small bells. In deep sleep I was senseless or unconscious.
My Dami (music player) ! The words of Dhol and music of Damau reminded me Pandau song.
I came from hill trembling from hills, came crossing the rivers.
My younger brother! You be always young (age of fifteen-twenty five ).
Hey my dami!
You make me happy as bloomed flower and as bee flies (by singing and playing new music.)

Here , in Payali, the requesting fellow sing the song and Das/Aujees play Dhol-Damau in slw rhythm .

Source: Dr Shiva Nand Nautiyal, Garhwal ke Lok Nrity Geet.
Garhwali Folk Dance and Folk Songs, Himalayan Traditional Dance-Song, Folk Dance-Songs of Uttarakhand to be continued……
Copyright@ Bhishm Kukreti, Mumbai

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