MeraPahad Community Of Uttarakhand Lovers

Jeero Jhamko Gatha: A Folktale/Folk Song about Human Life Sacrifice for Good Rice Crop

Folklore, Folk Legends, Folk Myths of Kumaon-Garhwal, Haridwar, Uttarkahnd-57

 Folklore, Folktales, Folk Ballads, Folk Stories of Human Behavior, Human Emotions, Human Relationship, Human Psychology, Human Sensitivity, Human values, Human Sacrifices, interpersonal bond from Haridwar,   Garhwal, Kumaon (Uttarakhand) – 4 

(The write up is dedicated to Dr Dinesh Baluni for his works on Kumaon-Garhwal Folk Literature)

                                        By: Bhishma Kukreti


                  Folktales/Folk Song about Human Life Sacrifice in Europe


              Sacrificing human life to gods and goddesses is not limited to Garhwal and Kumaon or India. The tradition of human life sacrifice for social cause or self interest has been a common phenomenon from ancient time all over world and in every society. Crucifying of Christ is one example of human life sacrifice for social cause.
             There are many folktales in Europe about human sacrifices to gods for social cause or self interest.
        There is a folk saying in Sweden that King Aun sacrificed his nine sons to Odin.
  There is another traditional song (Buried Alive, Buried Alive!)  in Sweden that tells the story that people buried a child live to save them from plague.
  There is another folktale for Northern Mythological story, Denmark that tells the story of burying a living child as sacrifice to god for protecting from epidemics.
 There is a folk story in Germany that when Hoxter was being fortified a small child was entombed in the wall as human sacrifice to ghost.
  There is folk story from Vestenberg, Germany that says the story of child was sealed in a seat of wall as human sacrifice to god or ghost. There are folk stories in Vilmnitz and Burgen in Germany that for uninterrupted work to build churches, people entombed children in both places as human sacrifices.
   There is a folk story from Wrangels, Germany that while building a castle the building used to collapse every night. People sacrificed a human life to stall castle.
  In Germany, there was folk belief that a virgin was sacrificed for stopping unruly water in the lake.
      There are many folktales/folk songs from England those suggest the custom of human life sacrifice for some social causes or bridge making or church building process.
  There is folktale/folk song in Turkey that a man killed other man’s wife for a bridge.

Jeero Jhamko Gatha: A Folktale Song about Human Life Sacrifice for Good Rice Crop 

 There is a famous folk song about Maletha kool that Madho Singh Bhandari sacrificed his son life for digging the canal.
  From the same region Badiyar, there is another folk song related to human sacrifice for constructing a water canal for good rice harvesting.  Jeero means Basmati rice and Jhamko means good crop.

         कुमाऊं, गढ़वाल ,हरिद्वार  की लोक गाथाएँ  -57       
               गढ़वाल , कुमाऊं ,  हरिद्वार, की मानवीय संवेदना आधारित  लोक गाथाएँ -4   

                   तै  बड्यारी सेरा जीरो झमको
(सन्दर्भ: डा. दिनेश चन्द्र बलूनी , उत्तराखंड की लोक गाथाएँ )
(इंटरनेट प्रस्तुति एवं व्याख्या -भीष्म कुकरेती )

जीरो झमको तै बड्यारी सेरा जीरो झमको
जीरो झमको भै कूल नि औंदी जीरो झमको
लोखारी सेरी भै जीरो झमको
साणी ह्वै गैने बाणी जीरो झमको
हमारी ई सेरी जीरो झमको
कैको होय दोस  जीरो झमको
जा दौं मेरा हीत जीरो झमको
गौणि  ल्हौदो पूछी जीरो झमको
बोन्नो  क्या च मैन जीरो झमको
मनखी बली चैंद जीरो झमको
नैना का बाबा जि जीरो झमको
क्या बुद्द करुला जीरो झमको
बोल धौं मेरी मांजी जीरो झमको
बली कै जि  देउला जीरो झमको
बड़ो भैजी दे देउला जीरो झमको
राज सूनो होलो जीरो झमको
बाबा जी दे द्यूला जीरो झमको
कछ्डी सूनी होली जीरो झमको
त्वे दे द्यूँला मांजी जीरो झमको
चुल्लो सूनो होलो जीरो झमको
छुटि भूली दे द्यूँला जीरो झमको
दिसा सूनी ह्वेली जीरो झमको
छोटा भुला की ब्वारी जीरो झमको
तू मैत जाएदी जीरो झमको
ब्वे बाबू देख्यो दी जीरो झमको
भै -बैणि भैंट्या  जीरो झमको

            The water was not reaching to fertile rice field from canal.
         The field owner’s wife says that everybody has planted paddy baring their field. The water was not reaching to the rice field. They asked the future teller. The future teller advised for human life sacrifice for water coming from canal.
      They discussed about whom life to be sacrificed.
         There would be empty court after scarifying father’s life.
          Nobody would be there to cook food after scarifying mother’s life.
         Nobody would be there to rule after scarifying elder brother’s life.
        There won’t be any direction after scarifying sister’s life.
           It was decided that the wife of younger son to be sacrificed.
They told her to go her mother’s house and come back after meeting her parents, brothers, sisters and relatives.
   The daughter in law guessed that her in law wanted her sacrifice for deity.
 She goes to her mother’s house. While she was returning she asked her mother cook Kheer (a sweet rice pudding) for last time.
She asked her Bhabhi to do her make up for last time. Her mother was sad by listening inauspicious words from her daughter. 
Though knowing that her in law wanted to sacrifice her life, she returned from her mother’s house.
 They took sacrificed her life to deity. Now, water started reaching to paddy fields with flow.
Her sacrifice paid the result that there was good Rice Crop.
 




Copyright (Interpretation) @ Bhishma Kukreti, 14/06/2013
Folklore, Folk Legends, Folk Myths of Kumaon-Garhwal-Haridwar (Uttarakhand) to be continued…58 
Folklore, Folktales, Folk Ballads, Folk Stories of Human Behavior, Human Relationship, Human Psychology, Human Sensitivity, , Human values, Human Sacrifices,  interpersonal bond  from Haridwar,   Garhwal, Kumaon (Uttarakhand) –5 
   
                                  Curtsey and references
 
Dr. Krishna Nand Joshi, Kumaon ka Lok Sahitya (Folklore texts of Kumaon)
 Dr Trilochan Pandey, Kumaoni Bhasha aur Uska Sahity(Folklore literature of Kumaon )
Dr Shiva Nand Nautiyal, Garhwal ke Lok Nrityageet  (Folk Songs and Folk dances of Garhwal )
Dr Govind Chatak, Garhwali Lokgathayen (Folklore of Garhwali)
Dr. Govind Chatak, Kumaoni Lokgathayen (Folklore of Kumaoni)
Dr Urvi Datt Upadhyaya, Kumaon ki Lokgathaon ka Sahityik Adhyayan (Literary review of Folklore of Kumaon)
Dr. Dip Chand Chaudhri, 1995, Askot ka Palvansh , Gumani Shodhkendra, Uprada, Gangalighat
Dr. Prayag Joshi, Kumaon Garhwal ki Lokgathaon ka Vivechnatmak Adhyayan (Critical Review of Folklore of Kumaon and Garhwal)
Dr Dinesh Chandra Baluni, Uttarakhand ki Lokgathayen (Folklore of Uttarakhand)
Dr Jagdish (Jaggu) Naudiyal, Uttarakhand ki Sanskritik Dharohar, (Partially Folklore of Ravain) 
Ramesh Matiyani ‘Shailesh’ 1959, Kumaun ki Lok Gathayen
Abodh Bandhu Bahuguna, Dhunyal (Folklore and Folk Songs of Garhwal)
Shambhu Prasad Bahuguna, Virat Hriday
Kusum Budhwar, 2010, Where Gods Dwell: Central Himalayan Folktales and Legends 
C.M. Agarwal , Golu Devta, 1992, The God of Justice of Kumaon Himalayas
N.D .Paliwal, 1987, Kumaoni Lok Geet
E.S. Oakley and Tara Datt Gairola 1935, Himalayan Folklore
M.R.Anand, 2009, Understanding the Socio Cultural experiences of Pahadi folks: Jagar Gathas of Kumaon and Garhwal
Dr. Pradeep Saklani, 2008, Ethno archeology of Yamuna Valley
Shiv Narayan Singh Bisht, 1928, Gadhu Sumyal, Banghat , Pauri Garhwal
Kumaon: Kala, Shilp,aur Sanskriti         www.himvan.com/webpages/dana.htm
Anjali Kapila (2004), Traditional health Practices of Kumaoni women
Bhishma Kukreti, Garhwali Lok Natkon ke Mukhy Tatva va Vivechana
Helle Primdahi, 1994, Central Himalayan Folklore: folk Songs in Rituals of the Life Cycle
Hemant Kumar Shukla, D.R. Purohit, 2012, Theories and Practices of Hurkiya Theater in Uttarakhand, Language in India Vol.12:5: 2012 Page 143- 150
Dev Singh Pokhariya, 1996, Kumauni Jagar Kathayen aur Lokgathayen
Madan Chand Bhatt, 2002, Kumaun ki Jagar Kathayen 
Bhishma Kukreti, Garhwal ki Lok Kathayen, Alaknanda Prakashan
Bhishma Kukreti, Notes on History, Folk Literature of Haridwar
Xxx    xxx
Notes on Folktale/Folk Song about Human Life Sacrifice from Uttarakhand; Folktale/Folk Song about Human Life Sacrifice from Bdiyargarh, Tehri Garhwal Uttarakhand; Folktale/Folk Song about Human Life Sacrifice from Maleth , Tehri Garhwal Uttarakhand; Folktale/Folk Song about Human Life Sacrifice from Bhaldigaon , Tehri Garhwal Uttarakhand; Folktale/Folk Song about Human Life Sacrifice from Dangchaunra , Tehri Garhwal Uttarakhand; Folktale/Folk Song about Human Life Sacrifice from Ghandiyaldhar , Tehri Garhwal Uttarakhand; Folktale/Folk Song about Human Life Sacrifice from Kalidhari, Tehri Garhwal Uttarakhand; Folktale/Folk Song about Human Life Sacrifice from Tharti , Tehri Garhwal Uttarakhand; Folktale/Folk Song about Human Life Sacrifice from Dharpayankot , Tehri Garhwal Uttarakhand; Folktale/Folk Song about Human Life Sacrifice from jakhand , Tehri Garhwal Uttarakhand; Folktale/Folk Song about Human Life Sacrifice from Muyalgaon, Tehri Garhwal Uttarakhand…

Motiya Saun aur Ganga Saunyani: Jhoda type Folktale/ Folk Dance-Song illustrating importance of Deity Jhankarsem   

Folklore, Folk Legends, Folk Myths of Kumaon-Garhwal, Haridwar, Uttarkahnd-60

 Folklore, Folktales, Folk Ballads, Folk Stories of Human Behavior, Human Emotions, Human Relationship, Human Psychology, Human Sensitivity, Human values, Human Sacrifices, interpersonal bond from Haridwar,   Garhwal, Kumaon (Uttarakhand) – 7 


(The write up is dedicated to Dr. Krishna Nand Joshi for his extensive works on Kumaon-Garhwal Folk Literature)

                                        By: Bhishma Kukreti

             The present folktale in folk song form is popular folk story. The story is sung in folk song form and dancers dance in Jhoda/Jhora dance type. Classes of folk song experts name this song as agriculture or work folk song. 





कुमाऊं, गढ़वाल ,हरिद्वार  की लोक गाथाएँ  -60       
               गढ़वाल , कुमाऊं ,  हरिद्वार, की मानवीय संवेदना आधारित  लोक गाथाएँ -7

           
               गंगा सौन्यानी और मोतिया सौन (एक झोड़ा गीत नृत्य कथा )

(सन्दर्भ : डा.कृष्णा नन्द जोशी, कुमाऊँ का लोकसाहित्य )
(इंटरनेट प्रस्तुति एवं व्याखा : भीष्म कुकरेती )
सौन की डुंगरा में मोतिया सौन,
उंकी रानी गंगा सौन्यान।
तिन जो थ्या अपुत्री थ्या
तनुलै  देवता का नाम ले ढुंग्या पुज्यान।
अर तीर्था का नाम लै रोड़ा नायान।
तबलै तिनरो पुत्र भ्यो।
बारै बीसी बरस को मोतिया सौन।
सात बिसी बरस की गंगा सौन्यान।
गंगा सौन्यानी नौ पाटी नवाली।
पानी भरन राति राति गैन।
तैकि सोरी  भेड़ी वा तैकि जाइज्याद।
को बंटवारा करन मरै छना।
उन बात गंगा सौन्यानी का काना पड़ी गैन।
तब सौन्यान चुपचाप हात धोइ बरैन।
और तांबा को घड़ो भरि बरनै
अपना घर सौना की डूंगार खी वापिस ऊंछिना।
तब बाट मनि उनरो हियो भरि भरि ऊंछ।
और रूनी रूनी घर पूजी वटे
मोतिया सौन थे सब बात पुछीन।
और दिन भरी . विलाप में काटी बटे
रात खिन एक कमरा में दुसरा में पडिगयान।
दुया रात भरि , सोच में पडि भुकरी रुंनाम

            Motiya Saun and his wife Ganga Saunyani lived in Son ki Dungri. They were childless. They worshipped every stone and took bath into all rivers and rivulets. However, they could not father child.
            Both were quite old. Motiya was two hundred forty years old and Ganga was one hundred forty years old. One day, Ganga went to Naula (water source). Her women relatives were discussing about the distribution of Property Motiya-Ganga.
           Without speaking with women she returned back home. Ganga Saunyani was very much upset with relative behavior. In night, Ganga Saunyani saw dream. In dream she saw a Jogi (sage) who told her that they worshipped stones and rivers but they did not visit Jhankarsem, The Sage told Ganga Saunyani that when she and her husband would perform Jhankarsem they would get a son.  In dream, the sage to make her sure told that a rotten tree would be green by morning.
      In morning Ganga Saunyani and Motiya Saun saw that the tree was green. By looking at the tree both became young.
       Then both with all worshipping items, started journey towards Jhankar. They took with them the priest for performing animal sacrifice and drum player Dharma Das.
 They both performed ritual at the temple of Jhankarsem. After some time, they got a son.     

 


Copyright (Interpretation) @ Bhishma Kukreti, 18/06/2013
Folklore, Folk Legends, Folk Myths of Kumaon-Garhwal-Haridwar (Uttarakhand) to be continued…61 
Folklore, Folktales, Folk Ballads, Folk Stories of Human Behavior, Human Relationship, Human Psychology, Human Sensitivity, , Human values, Human Sacrifices,  interpersonal bond  from Haridwar,   Garhwal, Kumaon (Uttarakhand) –8
   
                                  Curtsey and references
 
Dr. Krishna Nand Joshi, Kumaon ka Lok Sahitya (Folklore texts of Kumaon)
 Dr Trilochan Pandey, Kumaoni Bhasha aur Uska Sahity(Folklore literature of Kumaon )
Dr Shiva Nand Nautiyal, Garhwal ke Lok Nrityageet  (Folk Songs and Folk dances of Garhwal )
Dr Govind Chatak, Garhwali Lokgathayen (Folklore of Garhwali)
Dr. Govind Chatak, Kumaoni Lokgathayen (Folklore of Kumaoni)
Dr Urvi Datt Upadhyaya, Kumaon ki Lokgathaon ka Sahityik Adhyayan (Literary review of Folklore of Kumaon)
Dr. Dip Chand Chaudhri, 1995, Askot ka Palvansh , Gumani Shodhkendra, Uprada, Gangalighat
Dr. Prayag Joshi, Kumaon Garhwal ki Lokgathaon ka Vivechnatmak Adhyayan (Critical Review of Folklore of Kumaon and Garhwal)
Dr Dinesh Chandra Baluni, Uttarakhand ki Lokgathayen (Folklore of Uttarakhand)
Dr Jagdish (Jaggu) Naudiyal, Uttarakhand ki Sanskritik Dharohar, (Partially Folklore of Ravain) 
Ramesh Matiyani ‘Shailesh’ 1959, Kumaun ki Lok Gathayen
Abodh Bandhu Bahuguna, Dhunyal (Folklore and Folk Songs of Garhwal)
Shambhu Prasad Bahuguna, Virat Hriday
Kusum Budhwar, 2010, Where Gods Dwell: Central Himalayan Folktales and Legends 
C.M. Agarwal , Golu Devta, 1992, The God of Justice of Kumaon Himalayas
N.D .Paliwal, 1987, Kumaoni Lok Geet
E.S. Oakley and Tara Datt Gairola 1935, Himalayan Folklore
M.R.Anand, 2009, Understanding the Socio Cultural experiences of Pahadi folks: Jagar Gathas of Kumaon and Garhwal
Dr. Pradeep Saklani, 2008, Ethno archeology of Yamuna Valley
Shiv Narayan Singh Bisht, 1928, Gadhu Sumyal, Banghat , Pauri Garhwal
Kumaon: Kala, Shilp,aur Sanskriti         www.himvan.com/webpages/dana.htm
Anjali Kapila (2004), Traditional health Practices of Kumaoni women
Bhishma Kukreti, Garhwali Lok Natkon ke Mukhy Tatva va Vivechana
Helle Primdahi, 1994, Central Himalayan Folklore: folk Songs in Rituals of the Life Cycle
Hemant Kumar Shukla, D.R. Purohit, 2012, Theories and Practices of Hurkiya Theater in Uttarakhand, Language in India Vol.12:5: 2012 Page 143- 150
Dev Singh Pokhariya, 1996, Kumauni Jagar Kathayen aur Lokgathayen
Madan Chand Bhatt, 2002, Kumaun ki Jagar Kathayen 
Bhishma Kukreti, Garhwal ki Lok Kathayen, Alaknanda Prakashan
Bhishma Kukreti, Notes on History, Folk Literature of Haridwar
Xxx    xxx
Notes on Jhoda type Folktale/ Folk Dance-Song from Kumaon, illustrating importance of Deity Jhankarsem; Jhoda type Folktale/ Folk Dance-Song from Nanda Devi range, Kumaon, illustrating importance of Deity Jhankarsem; Jhoda type Folktale/ Folk Dance-Song from Ganghet, Kumaon, illustrating importance of Deity Jhankarsem; Jhoda type Folktale/ Folk Dance-Song from Danya, Kumaon, illustrating importance of Deity Jhankarsem;  Jhoda type Folktale/ Folk Dance-Song from Jageshwar Dham range, Kumaon, illustrating importance of Deity Jhankarsem; Jhoda type Folktale/ Folk Dance-Song from Umeri gaon , Kumaon, illustrating importance of Deity Jhankarsem;  Jhoda type Folktale/ Folk Dance-Song from Gangolhat, Kumaon, illustrating importance of Deity Jhankarsem; Jhoda type Folktale/ Folk Dance-Song from Gonap, Kumaon, illustrating importance of Deity Jhankarsem; Jhoda type Folktale/ Folk Dance-Song from Khirmande, Kumaon, illustrating importance of Deity Jhankarsem; Jhoda type Folktale/ Folk Dance-Song from Goniyagad, Kumaon, illustrating importance of Deity Jhankarsem; Jhoda type Folktale/ Folk Dance-Song from Baghbira, Kumaon, illustrating importance of Deity Jhankarsem; Jhoda type Folktale/ Folk Dance-Song from Itola Kumaon, illustrating importance of Deity Jhankarsem; Jhoda type Folktale/ Folk Dance-Song from Havabagh, Kumaon, illustrating importance of Deity Jhankarsem; Jhoda type Folktale/ Folk Dance-Song from Binsar, Kumaon, illustrating importance of Deity Jhankarsem; Jhoda type Folktale/ Folk Dance-Song from Satri, Kumaon, illustrating importance of Deity Jhankarsem   

Nandu Balo: Kumaoni Folk Song, Lyrical Folktale Illustrating Braveness of Child Krishna 

Folklore, Folk Legends, Folk Myths of Kumaon-Garhwal, Haridwar, Uttarkahnd-62

 Folklore, Folktales, Folk Ballads, Folk Stories of Human Behavior, Human Emotions, Human Relationship, Human Psychology, Human Sensitivity, Human values, Human Sacrifices, interpersonal bond from Haridwar,   Garhwal, Kumaon (Uttarakhand) – 9 


(The write up is dedicated to Dr. Triolchan Pandey for his extensive works on Kumaon-Garhwal Folk and Modern Literature)

                                        By: Bhishma Kukreti
                 This Kumaoni folk song is sung by women in group at the time of Jyoti festival.  They also dance with song. The story folk song is about faith, persuasion, aim, objectives and braveness.                     

                   कुमाऊं, गढ़वाल ,हरिद्वार  की लोक गाथाएँ  -62       

               गढ़वाल , कुमाऊं ,  हरिद्वार, की मानवीय संवेदना आधारित  लोक गाथाएँ -9

                    (सन्दर्भ : डा. त्रिलोचन पांडे , कुमाउनी  और उसका साहित्य )
                            (इंटरनेट प्रस्तुति एवं व्याखा : भीष्म कुकरेती )

                 नंदू बालो

जाना , जाना , नंदू बालो , घर चली जालो,
कर इजू सांचि ज्युनार ए,
हम ले जाणो इजू मेरि चौगंगा पार,
कर इजू सांचि ज्युनार ए,
को त्वे बाला रे बाटो देखालो,
को त्वे बाला रे जमुन तरालो ए।
आँखा जोंला बाटो देखालो,
जंघा जोंला जमुन तरालो ए।
उति को उठो बालो मेरि बारूड़ि का घर,
बुणि दे बारूड़ि सोंच कुरड़ि ए।
उति को उठो बालो मेरा लोहार का घर,
गाड़ि दे लोहार कन्यारी कड़याल ए ,
 उति को उठो बालो मेरि नागनी का घर,
टिपि दे नागनी मासी को फूल ए,
कि तु बाला रे जुआ  हार ए,
ना मैं नागनी मासी दुख्यायो,
ना मै नागनी जुआ हार ए।
मासी का फूल की पूजा नि हुंनी,
ली जा बाला रे पड्याँ का फूल ए।
ली जा बाला रे झाडिया पडिया,
ली जा बाला रे पड़याँ की पाती ए।
म्यारा मामा कंस राजा का ज्यूंति पूजा,
वाँ रे चैनी मासी का फूल ए।
                Son of Nandu (Nandu Balo or Krishna) says to his mother that she should cook tasty most food. He has to go to pluck flowers far away from here. Nandu Balo says that he has to go for flowers for Jyoti Puja at his maternal uncle Kansha’s house.
       Nandu Balo (Krishna) goes to basket maker for making basket. He goes to ironsmith for making arms.
  His mother says,” How would you go for flowers so far? Who will show you the road to flower forest? Who will cross you Yamuna River?”
   Krishna replies,” My eyes will show me road. My legs will cross me Yamuna River.”
   Passing all hurdles, Nandu Balo (Krishna) reaches to Naglok. He requests the Nagin for awakening Nag as there is Jyoti Parv at Kansha’s house. He needed fresh Masi flowers.
Nagin asks,” Have you been beaten by your step mother?”
Nandu Balo replies in negative.
Nagin asks,” have you lost in gambling?”
Nandu Balo replies in negative.
Nagin asks,” Have you lost the path?”
Krishna replies in negative and persuaded that he would take Masi flowers for Jyoti Parva at maternal uncle’s house.
Nagin says that he can take Payinya flowers or flowers those are fallen on the garden.
Krishna replies that Payinya flowers are not used in Jyoti Puja neither the flowers fallen on ground.
Krishna told that he would put his foot on Nag head and would pluck fresh Masi flowers.
Then Nandu Balo (Krishna) put his foot on Nag head and plucked fresh Masi flowers for Jyoti Puja.
 The folk songs also prove for respect for Krishna in the region.



Copyright (Interpretation) @ Bhishma Kukreti, 20/06/2013
Folklore, Folk Legends, Folk Myths of Kumaon-Garhwal-Haridwar (Uttarakhand) to be continued…63 
Folklore, Folktales, Folk Ballads, Folk Stories of Human Behavior, Human Relationship, Human Psychology, Human Sensitivity, , Human values, Human Sacrifices,  interpersonal bond  from Haridwar,   Garhwal, Kumaon (Uttarakhand) –10
   
                                  Curtsey and references
 
Dr. Krishna Nand Joshi, Kumaon ka Lok Sahitya (Folklore texts of Kumaon)
 Dr Trilochan Pandey, Kumaoni Bhasha aur Uska Sahity(Folklore literature of Kumaon )
Dr Shiva Nand Nautiyal, Garhwal ke Lok Nrityageet  (Folk Songs and Folk dances of Garhwal )
Dr Govind Chatak, Garhwali Lokgathayen (Folklore of Garhwali)
Dr. Govind Chatak, Kumaoni Lokgathayen (Folklore of Kumaoni)
Dr Urvi Datt Upadhyaya, Kumaon ki Lokgathaon ka Sahityik Adhyayan (Literary review of Folklore of Kumaon)
Dr. Dip Chand Chaudhri, 1995, Askot ka Palvansh , Gumani Shodhkendra, Uprada, Gangalighat
Dr. Prayag Joshi, Kumaon Garhwal ki Lokgathaon ka Vivechnatmak Adhyayan (Critical Review of Folklore of Kumaon and Garhwal)
Dr Dinesh Chandra Baluni, Uttarakhand ki Lokgathayen (Folklore of Uttarakhand)
Dr Jagdish (Jaggu) Naudiyal, Uttarakhand ki Sanskritik Dharohar, (Partially Folklore of Ravain) 
Ramesh Matiyani ‘Shailesh’ 1959, Kumaun ki Lok Gathayen
Abodh Bandhu Bahuguna, Dhunyal (Folklore and Folk Songs of Garhwal)
Shambhu Prasad Bahuguna, Virat Hriday
Kusum Budhwar, 2010, Where Gods Dwell: Central Himalayan Folktales and Legends 
C.M. Agarwal , Golu Devta, 1992, The God of Justice of Kumaon Himalayas
N.D .Paliwal, 1987, Kumaoni Lok Geet
E.S. Oakley and Tara Datt Gairola 1935, Himalayan Folklore
M.R.Anand, 2009, Understanding the Socio Cultural experiences of Pahadi folks: Jagar Gathas of Kumaon and Garhwal
Dr. Pradeep Saklani, 2008, Ethno archeology of Yamuna Valley
Shiv Narayan Singh Bisht, 1928, Gadhu Sumyal, Banghat , Pauri Garhwal
Kumaon: Kala, Shilp,aur Sanskriti         www.himvan.com/webpages/dana.htm
Anjali Kapila (2004), Traditional health Practices of Kumaoni women
Bhishma Kukreti, Garhwali Lok Natkon ke Mukhy Tatva va Vivechana
Helle Primdahi, 1994, Central Himalayan Folklore: folk Songs in Rituals of the Life Cycle
Hemant Kumar Shukla, D.R. Purohit, 2012, Theories and Practices of Hurkiya Theater in Uttarakhand, Language in India Vol.12:5: 2012 Page 143- 150
Dev Singh Pokhariya, 1996, Kumauni Jagar Kathayen aur Lokgathayen
Madan Chand Bhatt, 2002, Kumaun ki Jagar Kathayen 
Bhishma Kukreti, Garhwal ki Lok Kathayen, Alaknanda Prakashan
Bhishma Kukreti, Notes on History, Folk Literature of Haridwar
Xxx    xx
Notes on Kumaoni Folk Song, Lyrical Folktale Illustrating Braveness of Child Krishna; Kumaoni Folk Song, Lyrical Folktale from Pithoragarh Illustrating Braveness of Child Krishna; Kumaoni Folk Song, Lyrical Folktale from Champawat Illustrating Braveness of Child Krishna; Kumaoni Folk Song, Lyrical Folktale from Bageshwar Illustrating Braveness of Child Krishna;  Kumaoni Folk Song, Lyrical Folktale from Askot Illustrating Braveness of Child Krishna; Kumaoni Folk Song, Lyrical Folktale from Almora Illustrating Braveness of Child Krishna; Kumaoni Folk Song, Lyrical Folktale from Nainital Illustrating Braveness of Child Krishna; Kumaoni Folk Song, Lyrical Folktale from Udham Singh Nagar Illustrating Braveness of Child Krishna; Kumaoni Folk Song, Lyrical Folktale from Ranikhet Illustrating Braveness of Child Krishna; Kumaoni Folk Song, Lyrical Folktale from Haldwani Illustrating Braveness of Child Krishna   

Ratnuvan aur Panja Gatha: A Kumaoni Folk Song of Love and Bravery Tale 

Folklore, Folk Legends, Folk Myths of Kumaon-Garhwal, Haridwar, Uttarkahnd-64

 Folklore, Folktales, Folk Ballads, Folk Stories of Human Behavior, Human Emotions, Human Relationship, Human Psychology, Human Sensitivity, Human values, Human Sacrifices, interpersonal bond from Haridwar,   Garhwal, Kumaon (Uttarakhand) – 11 


(The write up is dedicated to Dr Trilochan Pandey for his extensive works on Kumaon-Garhwal Folk Literature)

                                        By: Bhishma Kukreti

            The present Kumaoni lyrical folk story is based on quite old folklore. In this story there is love, bravery, continents, and mention of fight between buffalos as folk game.


कुमाऊं, गढ़वाल ,हरिद्वार  की लोक गाथाएँ  -64       

                            गढ़वाल , कुमाऊं ,  हरिद्वार, की मानवीय संवेदना आधारित  लोक गाथाएँ -11

                         (सन्दर्भ: डा . त्रिलोचन पांडे , कुमाउनी भाषा और उसका  साहित्य   )
                                      (इंटरनेट प्रस्तुति एवं व्याखा : भीष्म कुकरेती )
              रतनुवां और पाँजा गाथा

 सात दिना रात हैगी रतनुवां भड़ कणी,
घोड़ी सादि बेर ल्या छ, सूरज बंसी घोड़ी।
अब पाँजा रौतेली की पुछण फैगो छ
तब रतनुवाँ भड़ कणि सोच पडि गया।
दिलै में सोचलो मनै में रचलो,
तब बैटी तैले पाँजा रौतेली
नामा को जोग करि  है।
ओ लैणी लकुड़ी तैल गेरू रंगै है छ,
तब बदन भभूत रमायो खैरुवा झोलीहात।
तेजमल सोटो, हरिद्वार कंकण पैरी,
घर घर कुड़ी, कुड़ी पांजी नाम को अलख जगालो,
दिसी दिसी मुलूक घुमनै
न्है पूजी गयो ओ सेली सौक्याण।
पाँजा रौतेली को करयो छीयो परण;
जब कब म्यारा भड़ मेरी खोज आलो,
तो तैको गमको तैल दान दिणु करि राखो
ततुका बीच मै न्है गो रतनुवां पांजा को भेंट है गे घाट
तौ सेली सौक्याण माजी तनरी है गो हल्ल।
                  In a village folk game competition, there was fight between buffalos of Ratnuvan and Panja. The buffalos of Ratnuvan beat buffalos of Panja. Panja felt insulted after her buffalos defeat.   
                 Ratnuvan fell in love with beauty of Panja. Ratnuvan asks her introduction and finds that she belongs to Sangramikot.   
          Ratnuvan reached to Sangramikot and meets her father Sangrami Rautela. Ratnuvan requests to Sangrami Rautela for his wish marrying with Panja. Panja’s father puts a condition for knowing the bravery of Ratnuvan. Sangrami Rautela tells to Ratnuvan to catch a Suryavanshi mare and should come riding on her. 
         Ratnuvan goes in search for Suryavanshi mare and takes seven days for search and training her. Ratnuvan comes back to Sangramikot. There, he comes to know that Panja’s arranged Panja’s marriage with to man of Saukyan des.
               Ratnuvan formulates a strategy. Ratnuvan changes his dress and becomes sage. With saffron dress, ashes on mouth, Hardwari ear rings, with Chimta; Ratnuvan was as good as sage.
           Ratnuvan reaches to Saukyan des. Panja had taken a fast and vow that till she meets Ratnuvan. Ratnuvan meets Panja. The whole Saukyan people come to know about love between Ratnuvan and Panja.
             The brave people of Saukyan des were furious for love between the two. They wanted to kill Ratnuvan. Ratnuvan defeated all and takes Panja with him.
     Father of Panja becomes ready for the marriage between Panja and Ratnuvan. The marriage process of reaches to Diglikot and in Diglikot   parents and relatives of Ratnuvan greet bride and groom with enthusiasm and happiness. There was happiness everywhere. . 



Copyright (Interpretation) @ Bhishma Kukreti, 22/06/2013
Folklore, Folk Legends, Folk Myths of Kumaon-Garhwal-Haridwar (Uttarakhand) to be continued…65 
Folklore, Folktales, Folk Ballads, Folk Stories of Human Behavior, Human Relationship, Human Psychology, Human Sensitivity, , Human values, Human Sacrifices,  interpersonal bond  from Haridwar,   Garhwal, Kumaon (Uttarakhand) –12
   
                                  Curtsey and references
 
Dr. Krishna Nand Joshi, Kumaon ka Lok Sahitya (Folklore texts of Kumaon)
 Dr Trilochan Pandey, Kumaoni Bhasha aur Uska Sahity(Folklore literature of Kumaon )
Dr Shiva Nand Nautiyal, Garhwal ke Lok Nrityageet  (Folk Songs and Folk dances of Garhwal )
Dr Govind Chatak, Garhwali Lokgathayen (Folklore of Garhwali)
Dr. Govind Chatak, Kumaoni Lokgathayen (Folklore of Kumaoni)
Dr Urvi Datt Upadhyaya, Kumaon ki Lokgathaon ka Sahityik Adhyayan (Literary review of Folklore of Kumaon)
Dr. Dip Chand Chaudhri, 1995, Askot ka Palvansh , Gumani Shodhkendra, Uprada, Gangalighat
Dr. Prayag Joshi, Kumaon Garhwal ki Lokgathaon ka Vivechnatmak Adhyayan (Critical Review of Folklore of Kumaon and Garhwal)
Dr Dinesh Chandra Baluni, Uttarakhand ki Lokgathayen (Folklore of Uttarakhand)
Dr Jagdish (Jaggu) Naudiyal, Uttarakhand ki Sanskritik Dharohar, (Partially Folklore of Ravain) 
Ramesh Matiyani ‘Shailesh’ 1959, Kumaun ki Lok Gathayen
Abodh Bandhu Bahuguna, Dhunyal (Folklore and Folk Songs of Garhwal)
Shambhu Prasad Bahuguna, Virat Hriday
Kusum Budhwar, 2010, Where Gods Dwell: Central Himalayan Folktales and Legends 
C.M. Agarwal , Golu Devta, 1992, The God of Justice of Kumaon Himalayas
N.D .Paliwal, 1987, Kumaoni Lok Geet
E.S. Oakley and Tara Datt Gairola 1935, Himalayan Folklore
M.R.Anand, 2009, Understanding the Socio Cultural experiences of Pahadi folks: Jagar Gathas of Kumaon and Garhwal
Dr. Pradeep Saklani, 2008, Ethno archeology of Yamuna Valley
Shiv Narayan Singh Bisht, 1928, Gadhu Sumyal, Banghat , Pauri Garhwal
Kumaon: Kala, Shilp,aur Sanskriti         www.himvan.com/webpages/dana.htm
Anjali Kapila (2004), Traditional health Practices of Kumaoni women
Bhishma Kukreti, Garhwali Lok Natkon ke Mukhy Tatva va Vivechana
Helle Primdahi, 1994, Central Himalayan Folklore: folk Songs in Rituals of the Life Cycle
Hemant Kumar Shukla, D.R. Purohit, 2012, Theories and Practices of Hurkiya Theater in Uttarakhand, Language in India Vol.12:5: 2012 Page 143- 150
Dev Singh Pokhariya, 1996, Kumauni Jagar Kathayen aur Lokgathayen
Madan Chand Bhatt, 2002, Kumaun ki Jagar Kathayen 
Bhishma Kukreti, Garhwal ki Lok Kathayen, Alaknanda Prakashan
Bhishma Kukreti, Notes on History, Folk Literature of Haridwar
Khima Nand Sharma, Veer Balak Haru Heet, Kumauni Sahitya Sadan, Delhi, 1980.
Xxx    xx
Notes on Folk Song of Love and Bravery Tale from Kumaon; Uttarakhandi Folk Song of Love and Bravery Tale from Kumaon; Central Himalayan Folk Song of Love and Bravery Tale from Kumaon; Himalayan Folk Song of Love and Bravery Tale from Kumaon; North Indian Folk Song of Love and Bravery Tale from Kumaon; Indian Folk Song of Love and Bravery Tale from Kumaon; Indian subcontinent Folk Song of Love and Bravery Tale from Kumaon; SARC countries Folk Song of Love and Bravery Tale from Kumaon; South Asian Folk Song of Love and Bravery Tale from Kumaon; Asian Folk Song of Love and Bravery Tale from Kumaon; Oriental Folk Song of Love and Bravery Tale from Kumaon 

Anchhari/Matri Hantya Jagar: Folk Song about Awakening Ritual for calling Fairies -Part-3
 

Folk Literature of Ravain/Rawaeen, Yamuna-Tons Valley Region, Uttarkashi, Garhwal -25 

Jagar Gatha (Lyrical Prose Folk Ritual Sayings) from Ravain/Rawaeen, Yamuna -Tons Valley, Uttarkashi, Garhwal Region-19

            Folk Songs/Folktales collection by late Dr. Jagdish Prasad ‘Jaggu’ Naudiyal 

                 Translation, Interpretation by: Bhishma Kukreti

            Believing on fairies is common belief in all regions. For example, in Irish folk literature there is mention of that fairies were both feared and respected. The si or Irish fairies were is invisible for mortals; fairies lived in chariot and were involved in human activities. Many calamities were believed due to curses of fairies. The Irish folk literature mentions that there was tension between fairies and mortals. The boys used to dress females dress for protecting them from fairies as it was believed that fairies would choose boys before girls.
         In Ravain too, the people believe on worshipping fairies by Jagar.
         It is believed that Anchheri or Matri or fairies are unmarried young girls died before marriage. That is why they enter into body of men or young men. When, future teller informs to perform ritual for Anchheri. The family arranges Ghadela for worshipping Anchheri/Matri/Fairy
     The following Jagar is just copy of average Garhwali Anchheri Jagar and Dance except that the dialects are of Ramolti language.



रवांइ,  उत्तरकाशी  गढ़वाल क्षेत्र  के  प्रचलित   लोक गीत- 25 

रवांइ,  उत्तरकाशी क्षेत्र से जागर या धार्मिक अनुष्ठान के लोक गीत/कथायें    -18   
 
   
(मूल -डा जगदीश 'जग्गू' नौडियाल)

( इंटरनेट प्रस्तुति  एवं अतिरिक्त व्याखा - भीष्म कुकरेती )


  आन्छरी या मातरी हंत्या जागर

मातरी तोको आमू साड़ी देऊ।
आमू देऊ तोको बोली लोकु देऊ।
नो रंगूला तोको बोली लोकु देऊ।
सात रंगूला तोकू दुशाला देऊ।
सात नाज लो देऊ तोको देजो।
तो को रंग -रंगीलो सजीलो डोला देऊ।
काजरारी आंख्युं क काजल देऊ।
पूजिक तोकू घर पठाऊ।
सासर जनों भेजऊँतोउ।
हामू दिउ तो तोके द्वफरी देऊ।
O Matri/Anchheri/Fairy! We shall offer you Sari.
O Matri/Anchheri/Fairy! We shall offer you jewelries.
O Matri/Anchheri/Fairy! We shall offer you nine colored Bali.
O Matri/Anchheri/Fairy! We shall offer you seven colored shawl.
O Matri/Anchheri/Fairy! We shall offer seven types of grain.
 O Matri/Anchheri/Fairy! We shall offer you Dola (closed liter).
O Matri/Anchheri/Fairy! We shall offer you Kajal for your beautiful yes.
O Matri/Anchheri/Fairy! We shall offer you invitation.
O Matri/Anchheri/Fairy! We shall offer you worship.
O Matri/Anchheri/Fairy! We shall offer you rice Arsa and  Swala (Puri and rice sweet).
 


Copyright for interpretation @ Bhishma Kukreti 23/6/2013

     References:
Dr Jagdish Prasad Naudiyal, Uttarakhand ki Sanskritik Dharohar  (Ravain Kshetra ke lok Sahitya ka Sanskritik Adhyayan
2-Sudha Chandola, Some Goddess Rituals from Non Narrative folk songs of India
Xxx         xx             
Folk Literature of Ravain/Rawaeen, Yamuna -Tons Valley Region, Uttarkashi, Garhwal to be continued…26
Jagar Gatha (Lyrical Prose Folk Ritual Tales) from Ravain, Yamuna-Tons Valley, Uttarkashi, Garhwal Region to be continued…19
Xx      xx
Notes on Folk Song /Jagar about Awakening Ritual for calling Fairies; Oriental Folk Song /Jagar from Uttarkashi Garhwal, about Awakening Ritual for calling Fairies; Asian Folk Song /Jagar from Yamnotri, Uttarkashi Garhwal, about Awakening Ritual for calling Fairies; South Asian Folk Song /Jagar from Barakot, Uttarkashi Garhwal, about Awakening Ritual for calling Fairies;  SAARC countries of Asia Folk Song /Jagar from Har ki dun, Uttarkashi Garhwal, about Awakening Ritual for calling Fairies; Indian subcontinent /Folk Song /Jagar from Gangnai, Uttarkashi Garhwal, about Awakening Ritual for calling Fairies; Indian Folk Song /Jagar from Purola, Uttarkashi Garhwal, about Awakening Ritual for calling Fairies; North Indian Folk Song /Jagar from Mori, Uttarkashi Garhwal, about Awakening Ritual for calling Fairies; Himalayan Folk Song /Jagar from Kharsali, Uttarkashi Garhwal, about Awakening Ritual for calling Fairies; Central Himalayan Folk Song /Jagar from Anhol, Uttarkashi Garhwal, about Awakening Ritual for calling Fairies; Uttarakhandi Folk Song /Jagar from Lakhamandal, Dehardun,  Garhwal, about Awakening Ritual for calling Fairies.