Author Topic: Collection of Exclusive Garhwali Folk Songs-गढ़वाली लोक गीतों का संग्रह  (Read 37033 times)

Bhishma Kukreti

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    Laman Nritygeet : an Example of Eroticism in Folk Songs of Garhwal

                              Bhishma Kukreti
                        (Folk Songs Dances of Garhwal, Kumaun Uttarakhand )

                            Eroticism has been common in folk literature from the ages of all communities because love is a common emotion in all animals as folk literature analysts as Bartok, Chavez, Danckert, Ostwald, Louise O Vasvari, Ortutay, Giovainini, Douglas,  Wehse, Barnstone,  Benstad, Britton, Holdbrook, Leick, Downes, Manuel, Chang Tai hung, Daileader, Bohlman, Holzapfel, Dicaire, Shepherd, Huebner, Cohen, Stuart-Glennie, Zinberg, Lomax, Rashmi Bhatngar, Reena Dubey, Cooper, Nienhauser, Olson,  Logsdon, Slade, Petropolos, Pi  Beutin, Sigal, Busk, Pitre, Kamal Prasad Sharma, J C Kuo, Chipasula, Ashok Ranadey, Vinod P Dwivedi, Talve, Ching Hsu,  Martinez,   Dr Satyendra, Meghani, Govind Agrawal, Dr Manohar Sharma, Balkrishn Nema, Jagmangal Singh,  Chau Ping and many more analyzed the eroticism in folk literature of various languages and communities .
 In Garhwali language too, there are semi erotic song pertaining to a dance as Laman . According to Dr Govind Chatak and Dr Shiva Nand Nautiyal, Laman is more popular in Ravain –Jaunpur region.  Laman  is group song and there are two groups for Laman dance. There has to be two singing leaders –male singer and female singer for Laman dance song.
 In Laman song, anger, love, humour, intimation, desire of union, teasing and facial expression are clear . The following song is in Ravain language of Garhwal region :
रवाइं भाषा का ल़ामण  नृत्य गीत
( श्रृंगारिक गीत )

मेरी अ तेरी अ शौगिय लोडड़ी औरेर साता
पारी बजाय टोपिंद बीच पड़  दैंत संपा
सान्पिर नाई मुंडकी पोरु डुले काटी
औं चाइंथ दीटू त चाइंथी दियेरी बाटी
दियेरी बाटिय  पोरु बि मरेली जली   
तू चाइंथ बौंरा अउं चाइन्थि कुजेरी कली
कुजेरी कली पोरु बि मरेली जली
औं चाइंथी सुरीज तू चाइंथी गैणा बिजी
बिज़ी नाई अफूणी नाई बरेशे पाणी
तू चाइंथी गुड़को आऊं चाइंथी बिजली राणी
तू औंदी नाणिये इंदु राजा रे परी
ज़िंदा बसै मनैडु  तिँदै मरनु डरी
फूल फूल वाली लूँगड़ी छुतेली बाश
तेरी नाइगे आरद आऊ अळझिउन्द शाश
ए जई बियाली बुश्डी लागी थी तेरी
उज कीय धुवारी आँखी लागी पोणाल़ी   तेरी
कालिए चूलिथे बुइयें फालिये फूटी
आंड कोई दुरेरी गिंण मोह बेदना छोटी

स्रोत्र डा गोविन्द चातक , गढवाली लोक गीत पृष्ठ १२१
सन्दर्भ डा शिवा नन्द नौटियाल
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           Mayur Nrity Geet, Peacock Folk Dance-Song: A Free Style Garhwali  Folk Dance-Song                                 
                               Bhishma Kukreti
                  (Folk Songs and dances from Garhwal, Himalayan Folk Dances and Songs )
  Songs and dance related to peacock  are  very common in all the communities . It may be said that the dance and songs related to peacock are found in most of the community. Garhwal is not exception in having dance-song related to peacock
 Mayur nrity or Mor naach or Peacock dance is danced  at all occasions specially Geetun mahina . The dance is similar to Chaunfula with a exception that the dance is somehow free. The songs are also not particular for the dance. Due to free style dance, the dance is called  Mayur nrity, Mor Nach or Peacock folk Dance of Garhwal
Dr Nautiyal states that the dance was very common dance in middle age in Garhwal or the dance has been popular from middle age era in Garhwal.
 The following songs are very common Garhwali folk songs for peacock dances or Nor Nach or Mayur Nrity
मयूर नृत्य गीत : एक गढ़वाली लोक नृत्य गीत की छटा
इन्टरनेट प्रस्तुति : भीष्म कुकरेती
मूल स्रोत्र : केशव अनुरागी
डा शिवा नन्द नौटियाल : गढ़वाल के लोक नृत्य-गीत

ह्युंचळी डांड्यु  की चली हिंवाळी कन्कोर
रंगमतु ह्व़े , नचण लगे मेरा मन का मोर
धौळी गंगा का छाल़ू पाणी
भगीरथी कजोळ
देवप्रयाग रघुनाथ मन्दिर
नथुली सि पंवोर
ह्युंचळी डांड्यु  की चली हिंवाळी कन्कोर
रंगमतु ह्व़े , नचण लगे मेरा मन का मोर
आरू, घिंघारू , बांज , बुरांस
सकिनी झका झोर
लखिपाखे बण मांग बिरड़ी
चकोरी की चकोर
ह्युंचळी डांड्यु  की चली हिंवाळी कन्कोर
रंगमतु ह्व़े , नचण लगे मेरा मन का मोर
डांड  का रसूली कूळईं
झुप झुपा चंवोर
ऊंची डांडी चौडंडी बथों
गैरी गंगा भंवोर
ह्युंचळी डांड्यु  की चली हिंवाळी कन्कोर
रंगमतु ह्व़े , नचण लगे मेरा मन का मोर
बसुधारा को ठंडो  पाणी
केदार को ठौर
त्रिजुगी नारेण तख
बद्री सिर मौर
ह्युंचळी डांड्यु  की चली हिंवाळी कन्कोर
रंगमतु ह्व़े , नचण लगे मेरा मन का मोर

मोर नाची : एक गढ़वाळी मयूर नृत्य लोक गीत

मूल स्रोत्र : डा शिवा नन्द नौटियाल

राजों की डंड्याळी मोर नाचो
खुटी अळगैकि गात फरकैकि
रंगमतो ह्वेक मोर नाचो
राजों की डंड्याळी मोर नाचो
सौ बानिक रूप दिखैकि मस्ती मां कूदो
मस्ती मा रैकि, पंख फैलैकि मोर नाचो
राजों की डंड्याळी मोर नाचो

           Golden Peacock a Very Famous Jewish Folk song
  As is stated that the dance-songs related to peacock are found in most of the community , there is also a popular folk Jewish folk songs related to peacock called golden Peacock Song- ‘Di Goldene Pave’
           There are many folk tales related to Jewish folk songs related to peacock . The collection by Boregovsky (1938) ‘Jewish folk songs’ states that the girl turns herself as peacock and flies to her parent’s house.  The collection Jewish folk songs in Russia (Ginzberg and Marek, 1901) state that peacock becomes the messenger for the girl to tell her state to her parents.
                     ‘Felszallott a pava’  a Hungarian Folk Song about Peacock
‘Felszallott a pava’  is very famous folk song among Hungarian folk songs
       Peacock dance was very popular dance in middle age in Europe too (C hapter V, History of dance)
                             Peacock in African Folk Literature
There are instances of description of peacock in folk songs of Africa. Naomi van Tol provides many folk lore, folk songs of African origin.
                        Peacock Dance in Cambodia
 There are references of peacock dance-songs in various European and Asian communities too . For example the Sneak Toseay dance of Cambodia is all about tiger, peacock and a deer and is originated from Phnum Kravanh  district of Cambodia.
                          Peacock Dance in China
 There many dance-songs  are performed in China related to peacock . Peacock dance is typical special folk dance of Dai ethnic group of China.  As Garhwalis consider peacock the symbol of beauty, goodness, wisdom and auspiciousness the Dai group also consider peacock as the sign of attractiveness , goodness, understanding and knowledge too.
There is a famous peacock dance sequence in Tibetan culture too . The dance is popular as Yak dance .
     The above few examples of dance-songs related to peacock is proof that peacock has been attracting each community to dance and sing on the subject of beautiful bird peacock and Garhwali  folk literature is not exception that there are songs and dances related to peacock .



Reference: Dr Shiva Nand Nautiyal, Garhwal ke Lok Nrity
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Bhishma Kukreti

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                      Naidaali PanyaanJami : A  Garhwali  Thadya Folk Dance-Song                                            
                       Bhishma Kukreti
            ‘ Thadya’ I means on the ‘Thau’ or specific place or specific open place . The dance-song is performed at the time of festivals or fair. However , the villagers perform Thadya dance song a in the Geetun maina (The month of Songs- from Vasant panchami to Baishakhi/Bikhot) too in night as Manipuris perform dance-song in moonlight.
                 The ‘ Thadya’ dance-song  is circle dance and the dancers sing the song as per the rhythm or subject. The dance has similarities with Hora of Slavic , Romania, Klezmere, Bulgaria which means round  dance, speak ; Serbian ‘Koro’;  ‘Hora’ of Turkish, ‘Valle’ of Albania; ‘Oro’ in Macedonia, Montenegro, Gypsy communities; Mayim Mayim of Israel ‘ Kantu’ of Bolivian highlands; Anyako Atsia of Africa; Ghuozhuo ‘ of China; ‘Dati of E-Ethnic group of china; Guoxi of Tibet, rauf dance of Kashmir,
  Thadya dance-song has many variants. ‘ Thadya’ dance is performed by feals or males alone, or both genders dance together in circle depending upon the song.  The dancers stand in circle and put their hands on the shoulders of oteach other and start dancing and singing. From this point, the variation of each Thadya dance start . Depending upon the song and subject the dancers change the instances.
      Usually, when the community songs start the women sing an auspicious song and perform dance . The ‘ Naidali panyan’ is asocial and religious dance danced together by women in circle. The song is dedicated to Panyan tree and Khetrpal deity. The dance is rhythmic but with slow speed as the song is worshiping songs for Panyan an auspicious tree and deity Khetrapal’. All the dancers sing the song and the outsiders also sing the song. There is no need of musical instruments in this dance-song. 

                        नैडाळी पैंयाँ जामी : गढवाली थड्या लोक नृत्यगीत
  (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)
                         सेरा कि मींडोल्यूं   नैडाळी पैंयाँ जामी At the Paddy filed mound, Panyan tree grew
                           दिब्तौं कि डाळी   नैडाळी पैंयाँ जामी The dietary tree , Panyan tree grew
                           कूली की बेड़वाळ   नैडाळी पैंयाँ जामी At the canal bank, Panyan tree grew
                 सेरों की ढीस्वाळी   नैडाळी पैंयाँ जामी At the upper side of paddy filed, Panyan tree grew
                           चालों दीदा भुलाओं   नैडाळी पैंयाँ जामी Let brothers-sisters go, Panyan tree grew
                           क्वी दूध चारयौन्ला  नैडाळी पैंयाँ जामी A few irrigate by milk, Panyan tree grew
                           एक पत्ती ह्व़े ग्याय   नैडाळी पैंयाँ जामी  It is now one leaf plant, Panyan tree grew
                           दुपत्ती ह्व़े ग्याई     नैडाळी पैंयाँ जामी   Its now double leaves, Panyan tree grew
                           फूटी गेन फांकों     नैडाळी पैंयाँ जामी The branches came up, Panyan tree grew
                            द्यू करा धूपाणा      नैडाळी पैंयाँ जामी Let us do Dhoopano, Panyan tree grew
                            कै देव शोभली     नैडाळी पैंयाँ जामी Which deity will come? Panyan tree grew
                            खेतरपाल शोभली   नैडाळी पैंयाँ जामी Khetrapal will cme, Panyan tree grew
                            दिबतौं क सत न     नैडाळी पैंयाँ जामी Due to deity’s blessing, Panyan tree grew
                            क्वी घांडा चढ़ावा    नैडाळी पैंयाँ जामी Somebody  will offer bell, Panyan tree grew
                            क्वी निशाण लगावा  नैडाळी पैंयाँ जामी Somebody will offer flag, Panyan tree grew
   * Panyan (Prunus ceresoidus ) kedarja, padm,  is a Himalayan cherry or like deciduous African cherry
Source_ Shri Pitambar Datt Devrani’s personal collection and published in ‘ Garhwal ke Lok nritygeet by Dr Shiva Nand Nautiyal. D Late Pitambar Datt devrani started his career from Silogi High School and later on became principal of Matiyali Intermediate College, Pauri Garhwal, Uttarakhand.
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Saraun /Chholia Nritygeet : A Garhwali-Kumauni Sword Dance Song Style for Battle Winning
                                               
                             Bhishma Kukreti
(Garhwali Folk Dance songs, Kumauni Folk Dance Songs, Himalayan Folk Dance Songs)

        Saraun is a sword dance song of Garhwal for  expressing the joy and happiness after winning war or battle by kings in old age. Today, the people do the dance and sing ‘Saraun’  song in marriage procession.
    In Saraun and Talwar nrity geet (dance song) and Saraun nrity geet , the dancers do show sword and shiled game . However, the difference between  Saraun and Talwar dance song is that Talwar dance is performed as the battle happening and in Saraun, the  sword-shield plays are performed through dance as if the army has won the battle. Talwar dance is related to battle and Saraun is abot winning the war or battle. Both the dance and song are related to chivalry rapture.
       Dr Shiva Nand Nautiyal mentions the origin of Saraun dance and song that when kings used to win the battle, their army used to come back to capital with dancing and singing the joyful song and used to act the plays by showing sword and shield mock games. The songs were usually, about praising the king and his army. Whenever, in the battle, there used to be a hero soldier, the singers used to sing praise song about the hero soldier.
   Dr Shiva Nand Nautiyal also mentions that many times, the king used to go for kidnapping a girl with his army and at that time, the dance song used to be Talwar dance and song with red flag in front of procession and white flag in the last. When the king used to come with his bride (through kidnapping) , the dance and song used to be Saraun dance and song with white flag in front and red flag at last.
  These days, the tradition is regular in marriage of Rajputs that they do perform Saraun dance and song in their marriage procession.
  The dance is very  agile and enthusiastic. The act of performing dance with swords and shields by dancers create a bravery sense within audience. The emotions of Saraun dance songs are –zeal, anger, envy, intoxication, recollection, joy, agitation, arrogance, awakening, indignation, violence, resolution, deliberation, thrill, and mostly, the winning spirit.
 An example of Saraun song is as :

एक सिंग रण वण
एक सिंग गाई का
एक सिंग माधो सिंग
हौर सिग काईका
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Spring Depiction in Folk Songs of Garhwal and Various Other Countries                                                            

                      Bhishma Kukreti
               (Garhwali Folk Songs, Kumauni Folk Songs, Himalayan Folk Songs, Folk Songs of North India)
               Spring season plays a great role in the human life and depiction of spring in folk and other literature becomes a common aspect in all types of literature in all communities across the globe.
  Geoffrey Charlsworth states that spring makes its own statement.  However, famous Garhwali  writer Puran Pant ‘Pathik’  adds into this quote that “Yes ! Spring makes its own statement but poets make the statement forever”.     In Garhwal and Kumaun, when spring arrives there is celebration of spring festival (Vasant Panchami). The villagers dance and sing in the evening for showing the arrival of spring. The following song is a symbolic folk song. The brother in law (elder sister’s husband) or Bheena  is the symbol of lover. The girl opens her love sense in the form of flowers of various plants and tress which are blossomed at the arrival of spring

                                 वसंत आगमन का प्रेम भरा गढवाली गीत
                                                       इन्टरनेट प्रस्तुति : भीष्म कुकरेती
                                                      मूल स्रोत्र : डा शिवा नन्द नौटियाल

                     ग्वीराळ फूल फूली गे म्यारा  भीना  O Bheena! There is blossom on Gweeral
                    माल़ू बेडा फ्यूंळड़ी फूलिगे भीना     O Bheena ! Fyunli is also blossomed 
                 झपन्याळी सकीना फुलिगे भीना  O Bheena !  Sakina are blossomed
                 घरसारी लगड़ी फूली गे भीना O Bheena near Village field, Laya are blossomed
                 द्यूळ थान कुणजु  फूलिगे भीना O Bheena in worshiping places, Kunj are blossomed
                   गैरी गदनी तुसार फूली गे O Bheena! In deep valley, Tusar are blossomed
                  डांड्यू  फूलिगे बुरांस भीना O Bheena! There are flowers beds on the hills and mountains
                 ड़ळ फूलो बसंत बौडिगे भीना O bheena Spring has comeback as all tress are blossomed
                  बसंती रंग मा रंगदे भीना O Bheena! Color me in Vasnati yellow colour
                 ग्वीराळ फूल फूली गे म्यारा  भीना O Bheena! There is blossom on Gweeral
                           
   Spring Depiction in  Sakura Sakura a  Japanese Folk Song
              Springs attract every human being. the following song was created in nineteenth century by University academicians but became popular as if it is a folk songs of Japan and is now a representative song of Japan for international audience.
Sakura Sakura                                               Cherry blossoms Cherry blossoms 
Noyama mo sato mo                                      on meadow hills and mountains
………….                                                               …………..
Izaya izaya                                                            come now come now
Mini yukan                                                             Let’s look at last
The folk or Japanese representative song is also alove song and there are symbols and images of nature which show the sign of love.
                      Spring Moon Light a Traditional Chinese Music
             Spring attracts evry society and China is not exception. The song ‘ Spring Moonlight on the Flowers by river” is very famous and popular music /song of China.
                               Symbolic Hungarian Folks Song about Spring

              Spring is lifeline of human beings for various tasks. That is the reasons human beings created various types of songs for spring. For example, there is a Hungarian folk song as:
The spring wind blows the waters, my flowers
Every bird searches for a partner, my flower
 And , I whom should choose, my flower
I choose you, you choose me, my flower
In this very interesting Hungarian folk song, the spring blower water means due to spring snow melts and my flower means that my love.
The analyst of this Hungarian traditional  song rightly states that spring is renewal, the symbol of birth, life.. and love..all over world.
               Spring Depiction in Swedish  Folk Song

  The spring metabolizes the human beings emotionally and physically and there is geographical transformation too. The unknown people created hundreds of folk songs related to spring as there is a very attractive Swedish folk song “ner det voras I bland….” . Famous music composer Gery Jones  translated the original Swedish traditional song as :
When it is Spring time in Rockies, I’ll be coming back to you
To my sweetheart on the mountain, with your bonny ey so blue
Once again I will say “I love you”, where the birds sing all the way
When it is Spring time in Rockies , in the Rockies far away
   Cu Cu Cu Children Folk Songs in Italian, German and Spanish languages
 Cuckoo starts singing in spring season and most of the languages have the folk songs related to cuckoo singing the song as found in Garman, Spanish and Italian  languages. The following is Spanish version of children folk song related to spring:
Cu, Cu, Cu Cu
Se oye cantar
Es el cucililo …
Cu, Cu, Cu Cu
Quirer decir
  When there is children song pertaining to spring , that is the proof that human being is affected emotionally and physically by spring
 The above analysis state that spring brings geographical changes and human beings create poetries around spring as most of the language poems are having depiction of  spring.
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Bhishma Kukreti

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       Sword Folk Dance-Songs of Garhwal-Kumaun and Other Countries                   
              गढवाली -कुमाउनी तलवार नृत्य गीत व अन्य देशों के तलवार नृत्य
(Garhwali Folk Dance-Songs, Kumauni Folk Dance-Songs, Himalayan Folk Dance-Songs) 
                                                Bhishma Kukreti
              Sword dance was very common in every kingdom from the day sword and kingdoms came in existence. The sword dances were performed in the society and in the court to train and to keep the sprit high in the society. The kings used to put exhibitions for mock sword fight among the soldiers that they were trained and there is high spirit among the soldiers too. The music for dance had been there always.
          In Garhwal, the sword dance with song started by king and became popular among the society in the middle age. The Garhwali king used to keep a competition of sword dance among his soldiers and used to award the perfect sword performers the king used to put ‘Tilaks’ on the competitors. The King used to provide title for the bravest sword performer as ‘Mall’ winner The sword dance competition was performed in nine days of Navratri and final used to be on Vijaydashami
   Today, the people dance and sing sword dance for to keep the tradition alive. The dancers take swords and shields and then do mock fight by swords and shields. The mock attack by swords and defense by shield by dancers bring agile and enthusiasm among dancers and audience.  The following songs are examples of folk songs for sword dances in Garhwal and Kumaun regions of Uttarakhand India. The dancers are always expert in attacking and defending (mock up). The wordings and phrases along with relevant music create chivalry rapture for all. The atmosphere becomes agile. The subjects of songs are about the popular Garhwali legends, regional legends or the religious legends as Arjun or Pandavas etc 
             
१- डांडा सि शेर: गढवाल- कुमाऊं  का एक लोक तलवार नृत्य गीत
 1-Danda si Sher : A Garhwali-Kumauni Folk sword dance song
 
भुला ! डांडा सि शेर छंवा 
कमल सि फूल छवां
बयाळी सि बाग़ छवां
पर इतनी सि बात मा
तुम क्या वै माल सणि
सर नि करी सकदवां ?
Brother! You are lion of mountain 
You are flower as lotus
You are mad as tiger (Your sound is fearer than tiger)
But cant you win that enemy’s country?
 
२- झंकरू बीर भड़ : गढवाल- कुमाऊं  का एक लोक तलवार नृत्यगीत
2-Jhankaru Beer Bhad : A Garhwali-Kumauni Folk sword dance song

झंकरू रे ! तू माई मरदान का चेला
जोंकी मासी मॉस बंद चला कोट ल़ो बाणछन
जौका हे लम्बीझार गंगा चली वाला
स्योणियाँ  बाण छन
लोहा गिरी  बाण
शश्त्र वस्त्र  सौंकली  का जामा छन
झंकरू ! ऐराड़ा माई मरदान का चेला
Jhankaru ! You are son of brave mother
You have arrows for months to come
Those arrows go longer as Ganga waves
The edges of those arrows are sharp as needle
You have iron shield to wear
O Jhankru! You fight the battle with bravery
Jhankaru! You are son of brave mother

Sources of both songs : Chakradhar Bahuguna, ‘Mochhang’
Reference: Dr Shiva Nand Nautiyal, Garhwal ke Lok Nrity Geet.
              Sword dances in other Regions
Sword Dance in Europe:
    Scottish sword Dance: The record shows that sword dance was popular in Scotland as early as in thirteenth century. Mostly three types of dances are common in Scottish sword dances – Gille Callum, Highland Fling and Dirk dances.
Morris Dance: Moris Sword dance was popular in England, Austria, Germany, France, Flanders, Italy , Spain.
There are Cotsword Morris, Northwest Morris, Border Morris, Longsword dancing, Rapper dancing and Molly dancing in Morris Sword dances
Izpatadantza: Izpatadantza dance was created in Durango region and became popular dance.
Okrabario : Okrabario is sword dance of Legazpi of Spain
Sword Dances in Russia: Nicolas Slonimsky provides full details of history of sword dances of recent years in the book ‘ Nicolas Slonimsky: Russian and Soviet Music Composers’
Sword Dance in China: Sword dance was initiated in china at the time of Tang dynasty. Gongsun was legendary sword dancer of that time.
Kenbu Song for Sword dance in Japan: Kenbu song is sung for sword dance in Japan.
Khattak Dance of Afghanistan: Khattak sword dance is very old sword dance of Afghanistan and border of north Pakistan.
Khukri Dance of Nepal: Khukri Dance of Nepal is popular sword dance of Nepal.
Moreska drama of Greek: Worldwide, Moreska drama and dance of Greek is famous for sword dance in the drama
El ard of Egypt: In old Egypt, the sword dance was called ‘el ard’.
   The songs and music in the sword dances of all regions have similarities that the songs are related to brave legends and purpose was to create chivalry among the soldiers and civil society. The idea was game and inspiration for sword dance and songs. The sword dances and music create a perfect violent battle images in the mind of audience.
   Even the need of sword dance is essential for making the society members aware about defense mechanism of their nations.
 
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Bhishma Kukreti

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                     Tandi Nritygeet : An unique Stylish Garhwali Dance-Song
                                    Bhishma Kukreti
(Garhwali Folk dance-songs, Kumauni Folk dance-songs, Himalayan Folk Dance-Song)

                  Tandi means the row of goats . The dance –song is performed in row or half circle. the dancers come many times, opposite too. The dancers may vary from 6 to 150 and performed by male dancers. The dance is somehow nearer to Thadya. The subject may be of social issues, religious and other types of subjects.
                   The dancers stand in half circle opposite of each other. The hands of each dancer are on other dancer’s back and catch the other dancer’s hand by fingers. The feet go ahead and then back. The left feet move with right feet of other dancer. The feet movement of dancers is very attractive on Tandi dance. 
     The dance –song is popular in Ravain-Jaunpur regions of Uttarkashi and Tihri Garhwal.
   गढ़वाल का  तांदी नृत्यगीत
सुबदा नाल पाणी  गैती , जांदी नौ नाला मुंगरी
हाथ मा तामा की घडुळी , हाथ मा तामा की गागर
पैटी गे नाल़ा का पाणी , पोंछी गे नौ  नाला मुंगरी
लेंदी सुबदा अस्नान , फूल चढ़ेली सूरज नारेण
करदी सुबदा सिंगार , पैरदी  पीताम्बरी साड़ी
लगेनि छडयळी सिंदूर , हर्बि पछिन्डू   हेरदी
छि बै छोकरा कै रांडअ कु , छि बै गाळी द्योलू  ब्व़े की
हबरी गागर हेरदी , छि बै गाळी  द्योलू ब्व़े की

स्रोत्र : प्रसिद्ध लोक कलकार पातीराम नौटियाल , उत्तरकाशी
सन्दर्भ डा शिवा नन्द नौटियाल.
 The above Tandi a Garhwali folk song is about a story of Mahabharata. Subhadra come to canal for bathing and for fetching the water in copper pitcher. She takes bath, put on sari and does make up. Suddenly Subhadra sees a shadow of other person on the water and she decides to abuse him . (The person was her brother Krishna )
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    ‘Dakwan’ (Murder of a Postman)  : A True Incident Based Garhwali Thdya Folk Song
                                                  Bhishma Kukreti
          Folk songs or folk literature cover a immense range of musical styles and speak various community topics. When the creator creates the folk song , it is contemporary and usually deals with the contemporary issues pertaining to the  society. The issues may be changes happening, culture, Folk songs cover tens of areas as war, religion, society’s  relationship, love political issues, conflicting subjects among society members, racism, memories, true incident narration, protest against various aspects of politics or society, education etc. In true sense, the folk songs are mirrors or reflections of society of that time when the song was created.
            There have been hundreds of instances in each community, when the community members create songs narrating true events happened in the society. For example, ‘ Una rarde fesquita de mayo’ is a famous Latin American folk songs originated at the end of nineteenth century based on true event .
  Irish writer Thomas Davis who initiated collection of Irish Folk Songs called the songs related to actual events as- Come-all-yes.
 ‘ Hua Mulan ‘ song an ancient Chinese folk song is based on true events.
              Folk songs are not limited to ancient time only. Folk songs creation is as water flowing into the river. Today, folk songs are taking different root and films, TV serials, concerts are also taking place of folk songs . There are numerous examples of songs based on the true events in modern time all over the world.
         John Labarbera provides many examples of Italian folk songs based on true events happened in the respective region in his brilliant book “ Traditional Sothern Italian Mandolin and Fiddle Tunes’.
              In a fine book, ‘Howard W Odums folklore, Odyssey transformation to tolerance’, L.M sanders offers details of folk songs based on real happenings.
             The readers may find folk songs based on real events in ‘ Ontario Library review , Volumes 36-37’.
  G w Edwards presents examples of English Ballads based on true occurrences in his book ‘ a Book of Old English Ballads’.
  T A Mood (2004) offers   many folk songs which were based on true happenings in the book ‘ American folklore ; a research book and research guide’.
  P V Bohlman (2004) describes the details of folk songs based true incidents in his book ‘ The Music of European Nationalism, cultural identity, Modern..’.
           Franeil ( 2011) details of many Mexican folk songs originated because of true stories in the book ‘ Mexican American Folklores …’.
   G M H Shoolbraid provides many examples of folk songs based on true incidents in the book ‘ The oral epics of Siberia and Central Asia’.
     Kemp (2004) provides many examples of folk songs based on true events in the book ‘ Oral Tradition of Southeast Asia and Oceana ..’.
             Amresh Datta ( 2006) provides many cases of folk songs of Indian communities in the book “ The Encyclopedia of Indian literature (Vol. 2)’.
 In Volume 1 of ‘Peking Review’  (1958), there is descriptions of Chinese folk songs based on true events.
                  Spence (1990) details of many Egyptian folk songs based on real incidents in the book ‘ Ancient Egypt: Myths and legends’.
Watts  (1988) in the book “ The Greek Folk songs’, Beaton ( 2004) in book ‘ Folk Poetry of Modern Greece’, and many writers details folk songs of Greece based on true happenings
       By reviewing above literature, it may be concluded that each community time to time,  creates folk songs based on true incidents taking place in the area concern. . some such folk songs survive for centuries and some die of natural death as happened today the death of news published on  newspapers.

             Tradition in Garhwal for Creating Folk Songs based on true Incidents
                       There tradition in Garhwal (India) to create folk songs based on real incidents. This author has been providing examples of Garhwali folk songs based on true happenings in his many articles. In each region of Garhwal (India), the villagers have been creating songs related to incidents took place there. Howver, the popularity of that song in all over Garhwal depends on its content, exclusivity, unique punctuations, melodies, wordings, and universal subject.  This author heard many folk songs related to incidents of Dhangu but he did not hear them in other regions because of above reasons.
                      Murdering for greed is an universal property of human beings There have been murders for money in recent times ( pre independent and post independent ) . for example, there was a murder of a government servant late Sachidanand Barthwal of Khand (Bichhla Dhangu) near Bagon-uttinda. Though murder was not proved nor the murders were caught but it was believed that thugs of the area murdered Sachidanand Barthwal and they threw his body into Bhel (steep hill) after taking money of government treasury. The women created songs on the case in Bichhala Dhangu and they used to sing while cutting grass. However, the song did not come out of Bichhala Dhangu because the song was never sung in open.
  Dr Sivanand Nautiyal writes about the following folk song ‘Dakvan’ that  Bachu  Singh a postman was murdered by his uncle Ganga Singh near Adwani area and later on people created folk song on the true incident 

     डाकवान  :सच्ची घटना पर आधारित  एक  थड्या लोक नृत्यगीत

(गढ़वाली लोक नृत्यगीत , उत्तराखंडी थड्या लोक गीत, भारतीय लोक गीत )

    झम बल, थेब सिंग का नौना रे गंगा   Ganga  was the son of Thebsingh
                                    तीला धारु बोला . झम
   झंगोरा की धाण
 मैकू पकाऊ रोटी मांजी , Bachu said to his mother for cooking bread
                     मीन डाक लिजाण . झम  I am going taking post
खेली जाली गेंद बचुरे , खेली जाली गेंद बचुरे
                        बचू रे तू डाक कू जांदी रे Mother said- hey! Bachu you are going for post
                        क्वी छट  छट छीन्द , झम . Somebody sneaked
खेली जाली गेंद बचुरे , खेली जाली गेंद बचुरे
                         बचू रे तू डाक कू जांदी रे
                        क्वी छट  छट छीन्द , झम
ग्युं    लाइ   गौन्छी
                       बचुरे घर बटी  पैटी  Bachu started journey from his house
                       बचुरे तू डाखाना पोंछी Bachu reached to post office
काटी जाली राई,
                     थेबसिंग कू नौनु गंगा  Ganga was the son of Thebsing
                     त्वे दगडी आई . झम Ganga came with you (Bachu)
बाखरी बियाली ----बचुरे ---बाखरी बियाली ----बचुरे
                       अदवाणी का डांडा   In Adwani mountain
                      बचुरे तमाखू पियाली . झम  ganga said, “ hey Bachu ! Let you  smoke  tobacco’
घुमे जाली घोड़ी -- बचुरे , घुमे जाली घोड़ी -- बचुरे
                        तमाखू पीण कू , बचुरे ? For smoking
                        पता लेटी तोड़ी . झम  Bachu took leaves
ढुंगा धोळी मारी - गंगा रे
                      रुप्यौं का बान गंगा रे  for the sake of money, ganga Sing ! you murdered bachusing
                       तिन डाक्वान मारी . झम
बाबुला की बोत -- गंगा रे,  बाबुला की बोत -- गंगा रे
                        कन लगाईं तिन गंगा रे  Ganga ! You hit him by an axe
                        कुलाड़ी की चोट . झम
बाखरी की तांद - झम , बाखरी की तांद - झम
                      को भागी बरतोलो गंगा रे . Bachu said, “ who will enjoy my beautiful wife shaka ?’
                       मेरी शाका बांद . झम
मारी च बिराळी --- गंगा रे , मारी च बिराळी --- गंगा रे
                      तीन लास  धोल़े  गंगा रे  Ganga ! you threw the dead body below the road
                      सड़की तिरवाळी . झम
खाटी को जंगला --झम
                     खाली खचर ऐन , दादा रे  the empty mule reached to post office at Pauri bunglow
                     पौड़ी का बँगला . झम
देखी जालो ऐना--दादा रे , देखी जालो ऐना--दादा रे
                     खाली खचर देखिक दादा रे . by watching empty mule, everybody became worried
                      सबि घबडै गेना . झम
चिलमो को पीच --दादा रे , चिलमो को पीच --दादा रे
                      दादा रे खाली खचर ऐना , दादा , Empty mule came
                       खचरोई क्वी नी च . झम no rider was there
तौली पाको भोज,  दादा रे , तौली पाको भोज ,  दादा रे
                     खाली खचर ऐना , दादा रे ? Empty mule came
                      कारो डाक की खोज . झम  Go! Find out postal material
मारी जालो कवा --दादा रे , मारी जालो कवा --दादा रे ,
                      क्वी अदवाणी जावा , दादा रे  Somebody should go to Adwani shrine
                       क्वी थाणा मा जावा , दादा रे  Go! somebody  go to police station
कुखडा की बची --दादा रे , कुखडा की बची --दादा रे
                      तैं पौड़ी का बीच . दादा रे There was scuffles in Pauri
                       हैला-चल मची . झम
दाथुडि की धार --दादा रे , दाथुडि की धार
                       डाक क बाना .दादा रे  The sent telegram
                        ऊन दे दीन तार . झम
बाबुला की गुच्छी दादा रे , बाबुला की गुच्छी दादा रे
                      क्वी जावा अदवाणी , दादा रे somebody ! go to Advani and bring Ganga
                       क्वी गंगा ल़ा पूछी
काटे जालो बांस दादा रे , काटे जालो बांस दादा रे
                     सड़कू  क तिरवाळी दादा रे The dead body of Bachu was near road
                     तै बचू की लास . झम
गुठ्यारो को कीच दादा रे गुठ्यारो को कीच दादा रे
                     गंगा सिंग का ड़्यार , दादा रे they said that Ganga Sing was not at his house
                     गंगा सिंग नी च . झम
धागों की लाछड़ी दादा रे , धागों की लाछड़ी दादा रे
                    तै बचू की लास , दादा रे They took dead body of Bachu to Pauri court
                    पौड़ी की कछेड़ी , झम
ढुंगा धोळी गारी दादा रे  , ढुंगा धोळी गारी दादा रे
                     खचरोई ब्वादन , दादा रे Other mule owners told that Ganga sing killed Bachusing
                     गंगासिंग न मारी .झम
काटे जालो तूण दादा रे , काटे जालो तूण गंगा  रे
                      बचुसिंग की मांजी , गंगा  रे  Mother of Bachu started weeping
                     कन बैठी रूण . झम
मारे जाली सीटी --गंगा रे , मारे जाली सीटी --गंगा रे
                    बचुसिंग की मांजी , गंगा रे She was roaming in madness
                     घिंडुड़ी सी रीटी .झम
काटे जालो काण्ड  गंगा रे काटे जालो काण्ड  गंगा रे
                   गंगा रे कनु करे तीन , गंगा  Hey Ganga! Hwo come you killed Bachu and made daughter inlaw as widow
                  जेठी ब्वारी रांड , झम
आलू काटे भुजी  गंगा रे , आलू काटे भुजी  गंगा रे
                तिन भतीजो मारे , गंगा रे  Ganga ! You killed nephew. How you thought?
                त्वे कतै नि सूजी . झम
चिलमो को पीच गंगा रे , चिलमो को पीच गंगा रे
                  तिन डाक्वान मारे , गंगा रे  Ganga! You killed postman between seven families
                 सात खोलोँ (खोळओं ) का बीच . झम
काटे जालो कांडा गंगा रे , काटे जालो कांडा गंगा रे
                 तीन भतीजो मार , गंगा रे  ganga! You killed nephew in Advani shrine
                 अदवाणी का डांडा . झम
आंगड़ी को मैल गंगा रे , आंगड़ी को मैल गंगा रे
                 हतगड़ी लगी की गंगा सिंग  Ganga Singh was handcuffed and brought Pauri jail
                  ल़ी गेन  पौड़ी की जेल . झम
गैड़ी च तकमा गंगा रे , गैड़ी च तकमा गंगा रे
गंगासिंग कू ह्वेगे , गंगा रे   There was order for death sentence for Ganga Singh the son of Thebsingh
                              फांसी को हुकमा , झम
(स्रोत्र: डा शिवानन्द नौटियाल, गढ़वाली लोक गीत,)
  Dr shiva Nand Nautiyal mention it as inspirational story for society that not to indulge in inhuman activities.
 The song is sung as Thadya dance style or it is group circle dance song of Garhwal.
 The dakvan’ folk song is an example that in each community, people create songs based on real incidents and many songs become popular that they survive for many generations.
 Copyright@ Bhishma Kukreti
Bcklukreti2gmail.com

Bhishma Kukreti

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                          Jeetu Bagdwaal : A Ranbhoot Garhwali Folk Song

                         
                      Presented by Bhishma Kukreti

                         
                                Source: Dr. Govind Chatak , Garhwali Lok Gathayen

                           Refrence: Dr Shiva Nand Nautiyal, Garhwal ke Loknritygeet



                         जीतू बगड्वाल : एक गढ़वाली रण भूत लोक  गीत
 इन्टरनेट प्रस्तुतिकरण: भीष्म कुकरेती

 स्रोत्र : डा गोविन्द चातक , गढवाली लोक कथाएँ , पृष्ठ १११-११७

 सन्दर्भ डा शिवा नन्द नौटियाल , गढवाल के लोकनृत्य गीत 






                    जीतू द  शोभनु होला गरीबौ बेटा

                   माता त सुमेरा छई, दादी फ्यूंळी जौसू

                   ददा जी कुजर छ्या , भूलि शोभना छई ,

                    जाति को पंवार छयो जीतू अकली  गंवार

                    बगडू जैका ह्व़े गेन बगड्वाळ

                   राज मान शाही ना दिने कमीण को जामो

                  गौं मुड़े को सेरो दिने , गौं मथे को घेरो

                 जीतू रये दादू भातु उदभातु

                 राणियों को रसिया फूलों को हौसिया

                 अणब्याई बेटियों को ठाकुरमासों खाए

                बांज घटों को वैन भगवाड़ी उगाये

                ऊँ बांजी भैसों को पाळी  दिने परोठो

               जीतू रई गे राजों को मुस्सदी

                 बगुड़ी ऐगे भैजी उल्या मूल्या मॉस

                 तब जितेंसिंग राजा धावडी लगौन्द

                ओड़ू नेडू औंदु मेरा भुला शोभनु

                 सोरा सरीक भुला सब सेर सैक लैन

                 कि मलारी को सेरा हमारो

                 साणो रैगे  त बाणो मेरा दादू

                 तू जयादी भुला जोशी का पास

                गाडिक लऊ सुदिन सवार

                 पातुड़ी की भेंट धरे सेल़ा चौंळ पाथी

                 धूल़ेटी  की भेंट धरे सोवन को टका

                  चलीगी शोभनु बरमा को पास

                  जाइक माथो नवौंदो सेवा लगान्दो

                     पैलागु पैलागु मेरा बरमा

                    चिरंजी जजमान मेरा

                    भैर गाड याले बरमान  धूल़ेटि पातुड़ी

                    देखद देखद बरमा मुंडळी ढगड्योंद

                    तेरी राशि नि जुड़दो जजमान

                   तुमारी बतैन्दी बल वा बैण  शोभनी

                   वा बैण मेरी रैंद कठऐतूं का गाऊं

                   चूला कठुड़ तै बांका बनगढ़

                   सोचदू सोचदू तब घर ऐगे शोभनु

                  पौन्चीगे तब जीतू का पास

                   खरो मानी जौ , मेरा जेठा पाठा भैजी

                 तेरी राशि नी जुड़े दिदा लुंगला को दिन

                 जीतू भिभडैक उठे तब गये माता का पास

                 हे मेरी जिया हमारी राशि नी जुड़े लुंगला को दिन

                  मै तो जांदू माता, शोभनी बैदोण

                   तू छयी जीतू बाबरो बेसुवा

                   भुला शोभनु होलू माता बालो अलबूद

                    मैं जौंलू माता शोभनी बैदोण 

                   न्यूतीको बुलौंलू पूजीक पठौंलु

                  नी जाणो  जीतू त्वे ह्वेगे असगुन

                   तिला बाखरी तेरी ठक छ्युंदी 

                    नी ल़ाणी जिया त्वेन इनि छ्वीं

                    घर बौडी औंलो तिला मारी खौंलो

                    भैर दे तू मेरी गंगाजली जामी

                    मोडूंवां मुंड्यासी  दे दूँ , आलमी इजार

                   धावड्या बाँसुली दे दूँ नौसुर मुरली

                  न जा मेरा जीतू कपडी तेरो झोली ह्वेन मोसी

                  आरस्यो को पाक तेरो ठनठन टूटे

                    त्वेक तईं ह्वेगे जीतू यो असगुन

                    माता को अडैती जीतू एक नी माणदो

                    लैरेंद पैरेंद तब कांठा मा को सि सूरज

                    गाड को सि माछो सर्प को सि बच्चा

                    बांको बीर छयो जीतू नामी भड़

                    राजो को माण्यों  छयो रूप को भर्र

                   पैटी गे तब जीतू बैणी को गऊँ 

                  रानी पटुड्या  तब तैको  गाळी दीन्दी

                  जान्दो ह्वेई मेरा स्वामी , आंदो नि ह्वेई

                  स्याळी का खातिर तू पैटी बैणी बैदोण

                     बिदा लिनी जीतून रस्ता लगे वो

                  चल्दु रै वो ऊँची तौं धऐडियों 

                     ऊंची धऐड़यों चढ़े जीतू गैरी त पाख्युं

                     कलबली कूंल़े छई देव्दार स्वाणा

                     ह्र्याँ डाल़ा छ्या फुलून जन  ढक्याँ

                     पौन्छी गये जीतू रैंथल  की थाती

                     घडाँदी दोफरी छई तडाँदो घाम

                      तडाँदो घाम  मा जीतू सेळ बैठी गे

                     तमाखू पीयाले तैंन साध्यान लीयाले

                      हांस्यारी पराण वैको उलारिया गये

                      हाथ गाडयाले वैन नौसुर मुरली

                      नौसुर मुरली परे घावड्या बांसुळी

                     बावरो छयो जीतू उलारीया ज्वान

                      मुरली को हौंसिया  छौ रूप को रौन्सिया

                       घुराए मुरली वैन डांडी बीजिन कांठी

                       बौण का मिर्गून चरण छोडि दिने

                      पंछियोन  छोडि दिने मुख को त गाल़ो 

                       कू होलू चुचों स्यो घाबड्या मुरल्या

                       तैकी  मुरली मा क्या मोहनी होली

                       बिज़ी गैन बिज़ी गैन खेंट  की आंछरी

                       जीतू कि आंख्युं मा जनी शिशो चमल़ाणी 

                        छम छम घुंघरू बजीन, जीतू की आँखी मुन्जीन

                        क्वी बैणी बैठींन  आन्ख्यों का स्वर

                        क्वी बैणी बैठींन कंदुडों  का घर

                        छालो पिने लोई , आलो खाए मांस पिंड

                         पन्द्र पचीसी जीतू रैन्थल थाती रैगे

                         अल्हर जवानी जीतू भुंचण नी पायी

                         तिन नि माने जीतू माता की अड़ेती

                        फंसी गे कन आन्छ्र्यों का घेरा

                        सुमरिण करदो जीतू बगुडी भैरों

                        कख व्हेली मेरी कुलदेवी भवानी ?

                        आज मै पर ऐ गे बिपता  भारी

                         बीच बाटा मा कनी होए मेरी मोल की मरास

                         दैणो ह्व़े गे तब जीतू की बगूड़ी भैरों

                         नौ बैणी आंछरी तब छूटी गैन

                         आज मै जान्दो बैणी बैदोण

                         छै गते आषाढ़ लुंगला को दिन

                        तै दिन तुम मिली तैं पुंगड़ी ऐन

                        तब मन ह्व़े गे उदास जीतू

                       चित्त ह्व़े गे चंचल

                       तब पौंची गये जीतू बैणी का गौं

                       मिली गे वै बैणी शोभनी

                        तब आये स्याळी वरुणा

                       सेवा मेरी पोंछे वीं स्याळी वरुणा

                      सेवा मैं खरी लांदु भेना बगड्वाळ

                      तेरी खातिर छोडि स्याळी बांकी बगूड़ी

                       बांकी बगूड़ी  छोड़े राणयों कि दगूड़ी

                      छतीस कुटुंब छोड़े बतीस परिवार

                      घिटूडियों जसो रथ छोड़े चकोरू जस टोली

                     तेरा बाना छोड़े मैं भेना

                     दिन को खाणो रात की सेणी

                     तेरी माया न स्याळी जिकुड़ी लपेटी

                    कोरी कोरी खांदो तेरी माया को मुंडारो

                    जिकुड़ी को ल्वे पिलैक अपणी

                    परोसणो छौं तेरी माया की डाळी

                    अब त भरीक ही मिटली स्याळी

                   त्वे भेजे  को हेत

                    यूँ डाळीयूँ  मा तेरा फूल फुलला

                    झपन्याळी होली बुरांस डाळी

                    ऋतू बोडि औली दाईं जसो फेरो

                   पर तेरी मेरी भेंट स्याळी

                    कु जाणी होंदी कि नी होंदी ?

                   बौडिक ऐ गे जीतू तैं बांकी बगूड़ी

                    ओड़ू नेडू ऐगे  लंगुला को दिन

                    घटु की रिंगाई सामळ कि पिसाई 

                    चौखम्भा तिबारी जीतू होए मगलाचार

                   गडायूँ गुंडाखु पैटयो , घुंगरियालि होका

                   पोंछी गे बल्दुं  की जोड़ी मलारी का सेरा

                   तब जोतण लग्या जीतू का धौल़ा त बुल्ला

                   मलारी का सेरा शुरू ह्व़ेगे रोपण

                   सेरु सैक ऐगे  तैं मोंळ पुंगड़ी

                    एक फाट उंडो लीगे जीतू एक फुंडो

                     फीकू ह्व़े गे ज्यू जीतू जी को

                     तबे वीं मोंळ पुंगडी छूटे घेंटुडी रथ

                    मलेऊ सि मिड़को

                    नौ बैणी आंछरी ऐन , बार बैणी  भराडी

                    क्वी बैणी बैठींन कंदुड़यो घर

                    क्वी बैणी बैठींन आंख्युं का स्वर

                    छालो पिने लोई , आलो खाये मॉस पिंड

                   अंगुडी छयो जीतू , पछींडो फरकी

                     स्यूं बल्दुं जोड़ी जीतू डूबी गयो

                     मलारी का सेरा जीतू खोए गये

                    अल्हर जवानी जीतू भुंचण नी पाए

                     लाख्डू सि ताबु होए पिंडाल़ू  सि भाड़

                     बत्तीसु कुटुंब तेरो तै मलारी रै गे

                      बावरो नी होंदो जीतू नी होंदो बिणास

Bhishma Kukreti

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                                तीलू रौतेली रण भूत जागर



         डा शिवानन्द के अनुसार , "   वीरांगना  तीलू रौतेली गढवाल कि झांसी कि राणी कहलायी जाती है .

तीलू कि याद में रण भूत नचाया जाता है . जब तीलू रौतेली नचाई जाती है तो अन्य बीरों  के रण भूत /पश्वा

जैसे शिब्बू पोखरियाल, घिमंडू हुडक्या, बेलु -पत्तू सखियाँ , नेगी सरदार आदि के पश्वाओं को भि नचाया जाता है .

सबके सब पश्वा मंडांण   में युद्ध नृत्य के साथ नाचते हैं"



                   ओ कांडा का कौथिग उर्यो

                   ओ तिलु कौथिग बोला

                   धका धे धे   तिलु रौतेली  धका धे धे     (Read  धे as Dhai )

                  द्वी बीर मेरा रणशूर ह्वेन

                   भगतु पत्ता को बदला लेक कौतिक खेलला

                 धका धे धे तिलु रौतेली धका धे धे
 
                 अहो रणशूर बाजा बजी गेन रौतेली धका धे धे
 
                बोइयों का दूध तुम रणखेतु बतावा  धका धे धे
 
                तीलु रौतेली ब्वादा रणसाज सजावा धका धे धे
 
                इजा मैणा यूं बीरूं टीका लगावा , साज सजावा ,धका धे धे
 
                 मै तीलु  बोदू जौंका भाई होला , जोंकी बैणि होली

                                                 ओ रणखेत जाला धका धे धे
 
                 बल्लू प्रहरी टु मुलक जाइक धाई लगै दे धका धे धे
 
                                           बीरों के भृकुटी तण गे धका धे धे
 
                   

 
 
 
 
सन्दर्भ व साभार : डा शिवानन्द नौटियाल , गढ़वाल के लोकनृत्य
Presented by Bhishm Kukreti

 

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