MeraPahad Community Of Uttarakhand Lovers

Arjun Baja Jagar-Nach”: A Garhwali folk song (jagar) for Pandau Jagar-Dance   

(Notes on Garhwali Folk dance-Song, Traditional Folk dance-songs of Kumaun, Himalayan Folk Literature ;  Folk Songs of Kumaun, Folk Dance-Songs of Garhwal; Mid Himalayan Folk Songs; Himalayan Folk Dance-Songs, Uttarakhandi Folk Songs ; north Indian Folk Songs; Indian regional Folk Songs; Indian subcontinent  Folk Songs; SAARC Countries Folk Songs; Asian Folk Songs; Oriental Folk Songs ]
 

                                          Bhishm Kukreti

 There is popular or could be said a compulsive dance-song related to Arjun a Pandava.  The song is with the raptures of chivalry, rage, love and pathos.
पंडौं अर्जुन बाजा नृत्य-गीत

कृष्ण अब पोंछी गे हे अर्जुन
देखी तौं तब हे अर्जुन
जनीति मा विलाप हे अर्जुन
प्रण करी याले हे अर्जुन
जयद्रथ तैं मी मारी धोळलु हे अर्जुन
निथर सूरज डुबण पर भोळ हे अर्जुन
चिता मा पोड़लु हे अर्जुन
********************************
जयद्रथ घर्मु लुक्युं च हे अर्जुन
सूर्य अछ्लेणु वाळ च हे अर्जुन
अर्जुन चिता मा बैठण लगी गे हे अर्जुन
जयद्रथ तमासो दिखण को परगट ह्व़े गे हे अर्जुन
कृष्ण न अपणो माया को चक्र हटाये हे अर्जुन
सूर्य सौब जगा दिखयाण लैगे हे अर्जुन
अर्जुन न तीर मार आले हे अर्जुन
जयद्रथ को सिर आकाश उड़ेगे हे अर्जुन
तेरी परतिज्ञा रै ग्याई हे अर्जुन


सन्दर्भ : डा. शिवा नन्द नौटियाल

           The story starts when Abhimany was killed by seven army generals of Kaurava together against the rules of battle for Kurukshetra. Jaydratha  was the brother in law of Duryodhan the crowned pricnce of Kuruvansh/ Hastinapur . Jaydrath kicked the dead body of Abhimany the son of Arjun .
    Now,  Arjun  takes a vow that he will kill Jaydrath before the sun set. Jayadrath hides in his house.
                      Krishna spread his Maya (magic) and the sun sets. Arjun becomes ready to die on a Chita (pyre0. Hearing the news that Arjun is ready to do Armdah (die by fire him), Jaydrath comes out from his hide outs and shows his face at the scene. As soon as Jaydrath appears in the battle ground where, Arjun was ready for Atmdah the sun starts shining and Arjun kills Jaydrath by his arrow.

Copyright@ Bhishm Kukreti  2013
Notes on Garhwali Folk dance-Song, Traditional Folk dance-songs of Kumaun, Himalayan Folk Literature ;  Folk Songs of Kumaun, Folk Dance-Songs of Garhwal; Mid Himalayan Folk Songs; Himalayan Folk Dance-Songs, Uttarakhandi Folk Songs ; north Indian Folk Songs; Indian regional Folk Songs; Indian subcontinent  Folk Songs; SAARC Countries Folk Songs; Asian Folk Songs; Oriental Folk Songs to be continued

 Bheem Ringoun ya Bheem Baja Nach Gan : A Pando folk Song-Dance depicting the Bravery of Bhima   

(Notes on Himalayan Traditional Dance-Songs Traditional Folk Dance-Song of Uttarakhand, Garhwali folk Dance- Song; Mid Himalayan folk Dance- Song; North Indian folk Dance- Song; Indian regional folk Dance- Song;  Indian subcontinent regional folk Dance- Song;  Asian regional folk Dance- Song;  Oriental regional folk Dance- Song Garhwali Folk dance-Song, Kumauni Folk Dance-Song, Uttarakhandi Folk dance-Song of Pando dance)
(Folk Songs and Dance of Chivalry, Traditional dance and Folksongs of Bravery)

                           Bhishm Kukreti
                 Bhim is very prominent character of Mahabharata. When the  Kurukshetra battle (Greatest war of Great  Wars ) started Duryodhan never show his worry from Arjun or other Pandavas except Bhima. Bhima was always great warrior among Pandavas.  As the story states that his one wife Hidamba was from Garhwal (Dr Shiv Prasad Dabral).
            As it is a truth that Mahabharat’s stories had been there in folk literature before Mahabharata epics was created in Garhwal (Ganesh cave above Mana Village near Badrinath and near the sources of Dhauli Ganga  (Alaknanda ) and Sarswati river.
             There is Bhim Shila (Bhim big Stone) on the river sarswati in Mana Vilage which in past used to be a bridge to cross river Sarswati. It is said that this big stone was kept by Bhima for using as bridge, the aim of writing is that the story about Bhim’s bravery is found in every nook and corner of Garhwal and Kumaun.
              The dance of Bhim in Pando dance is very agile, vibrant, with rage and called also and-band dance (where is no rule of dance) . Many times, the’Pashwa’ of Bhim eats burning coal and runs over burning coal too. The Bhim oriented dance is also Bhim Ringon which means to run around circle and then be unconscious by agile dance.
   The following song of Bhim ringon
   पंडो भीम रिन्गौण को लोकगीत : या भीम बाजा नाच गाण
बाला दैणी होई जैन तेरी
दैणी होई जैन त्यरी वा सौ मण कि गदा
परतिज्ञा को दानि बाला
सौ मन कि गदा वाला तेरी होली नौ मन कि ढाल
बाला जंगलूं जंगलूं बाला
भाबरु भाबरु तुमकू रै गेन भारत पियारा
डाल़ा को गोळ हिलैकी बाला
डाल़ा मा बैठयाँ कौरौ कि पटापट पतगे लगाई दिने
चांदी छैला चौक मा बाला
नौ खारी रीठों को मेरा जोधा पिसम्यल्लो बैण याल़े
सौ मन का गोला भीम रे जोधा
सर्ग चूलेने असी असमान अपतां फेंकने हाथी
पर मेरा बाला. भीमसेण जोधा

 In this song the singer (Aujee) narrates the big strength of Bhima as he has a club of hundred tons, the shield weighing nine tons, as soon as Bhima comes in the battle Bhima kills Kauravas as radish, when by fear Kauravas climb on trees, Bhima shakes the trees and Kauravas fall down. Bhima throws elephants into the sky and nobody knows where elephants have gone. 

स्रोत्र ; अबोध बंधु बहुगुणा एवम डा शिवा नन्द नौटियाल

Copyright@ Bhishm Kukreti


Notes on Himalayan Traditional Dance-Songs Traditional Folk Dance-Song of Uttarakhand, Garhwali folk Dance- Song; Mid Himalayan folk Dance- Song; North Indian folk Dance- Song; Indian regional folk Dance- Song;  Indian subcontinent regional folk Dance- Song;  Asian regional folk Dance- Song;  Oriental regional folk Dance- Song Garhwali Folk dance-Song, Kumauni Folk Dance-Song, Uttarakhandi Folk dance-Song of Pando dance;Garhwali Folk dance-Song, Kumauni Folk Dance-Song, Uttarakhandi Folk dance-Song of Pando dance to be continued

Kadru and Binta Episode: A Religious Folklore of Uttarakhand influenced by Mahabharata

Folklore, Folk Legends, Folk Myths of Kumaon-Garhwal, Uttarkahnd-2
                                        Bhishma Kukreti
                 Dr Mahendra Kumar Mishra (PhD) rightly states that Mahabharata and Ramayana influenced every culture in Indian subcontinent. Dr Mahendra Kumar Mishra (PhD) provides proves of influences of Mahabharata on the folklores of Parimalagiri, Gond,  Konds (Bugsas), Koyaput, of Orissa. There is total influence of Mahabharata on Cambodian folklores.
          The research scholar Alexandra van der Geer, Michael Dermitzaki and John de Vos suggested the Mahabharata societies in Shiwalik shrine just below Himalayas (Fossils Folklore from India, The Shiwalik Hills and the Mahabharata, Folklore, April 2008). Therefore Mahabharata era  played  a great role in culture of Uttarakhand.
 Mahabharata influenced the most the culture of Garhwal and Kumaon (Uttarakhand). That is why there are folklores based on the stories of Mahabharata.  Kadru-Binita folklore is one the examples of Mahabharata influence on Garhwali and Kumaoni culture.  The story of Kadru-Binita is taken from ‘Sauprnyakhyan’ of Mahabharata. However, the folklore creators created story with local culture.
 कुमाऊं और गढ़वाल की लोक गाथाएँ -2
 कद्रू और बिनता की लोकगाथा का एक अंश

मूल -डा गोविन्द चातक   
 कद्रू का नाग ह्वेन, बिनता का गरुड़
कद्रू बनिता द्वी ह्वेली सौत
सूती डाह छै  तौमा
कद्रू बोल्दि तब -
हे भूली बिनता तेरो बेटा भानपंखी
रंद सूर्या का लोक मा
सूर्य भगवान को रथ चलौंद
बोल दौं हे भुलि
सूर्य को रथ कै रंग को होलो?
तब बिनता बोलदे
सूर्य को स्वेत  रथ होलो
तब नागु की माता कना बैन बोदे -
आज भुलि तेरा मेरा बीच
कौल होई जाला
मै सणि तू भुलि धरम दियाल
सूर्य को सुफेद रथ होलो
तब मै तेरी दासी होई जौलो
अर  काळो   रथ होलो तब तू
मेरी दासी बणी जाली।
तब कॉल करार करिगे नागु की माता , रौंदड़ा लगौंदी तब छुयेड़ा चारदे
मन मारिक अपणा काल्गिरी नाग .......
                     Story of Kadru and Binta Folklore of Garhwal-Kumaon
        Kadru and Binta were co-wives or Sautiya sisters.  Kadru was mother of Nag (snakes) and Binta was mother of Garud (eagles). They had Sautiya Dah (strong jealousy) between them. Once, Kadru asked Binta the color of Surya’s  Rath  (Sun’s chariot) as Binta’s son Bhanupankhi was chariot driver of Sun. Binta informed that the color of Sun Chariot is white but Kadru denied and said that the color of Sun Chariot is black. Both ended in betting for the colour of Sun Chariot. The bet was that whoever would lose would become the slave of winner of bet.
  Kadru the mother of Nag (snakes) was worried as she was afraid of losing bet because the color of Sun Chariot was white. She called her son Kalgiri Nag and told her the incident of betting between her and Binta.  Kadru ordered Kalgiri to make Sun chariot as black. Kalgiri went to Sun galaxy along with his brothers and they all surrounded Sun. By the surrounding of snakes the Sun Chariot seemed as blackish chariot. 
  Happily Kadru called Binta and showed the black colored Sun Chariot. Binta lost the bet and told that from tomorrow she would be slave of Kadru.   
             Binta was sad as her step son Bhanupankhi (son of Kadru) informed in past that the color of Sun Chariot was white.   
      Mishri Garud (eagle) became restless in heaven (with lord Vishnu). He tells his boss lord Vishnu that there is something wrong with her mother and she is in some dire situation. Mishri Garud reached to his mother Binti but his mother did not show love for him. After perusal Binta told that his step brother Bhanpankhi deceived her and covered sun Chariot for showing black color and now she is slave of Kadru.  Mishri Garud. Misri Garud took the vow to free his mother from slavery of his step mother Kadru.
 Mishri Garud reached to his step brother Kalgiri Nag and said,’” kalgiri! Why did you make my mother slave of your mother by deceit methods?’”
Kalgiri answered, If you bring Amrit kalash from heaven and give it us, we shall free your mother from slavery.”
 Mishri Garud brought Amrit Kalash (Nectar Pot) to Kalgiri Nag. Kalgiri Nag became happy and decided to take Amrit after bathing. Kalgiri Nag went for bathing. In the mean time lord Vishnu came and advised to Garud that he should also deceive Kalgiri. As per advice, Mishri Garud took Nectar Pot to heaven and came back to Naglok.
   When kalgiri came back after bathing he did not find the Nectar pot and he became angry on Mishri Garud. Kalgiri started attacking garud for battle. There was stif battle between Mishri Garud and snakes. Mishri Garud killed all snakes.
 Kalgiri snake hid near Mishridah pond. A fish came near Mishridah pond. Mishri Garud killed that fish and its blood and flesh fell on a sage. The sage cursed Mishri Garud that if his shadow fells on the pond the Garud would die.
 Lord Vishnu brough back Kalgiri Nag and told,” Nag and Garud! You all are brothers. You should live together with discipline. Garud should only kill a snake in a month. “
         

Curtsey and references:
Dr. Krishna Nand Joshi, Kumaon ka Lok Sahity
 Dr Trilochan Pandey, Kumaoni Bhasha aur Uska Sahity
Dr Siva Nand Nautiyal, Garhwal ke Lok Nrityageet 
Dr Govind Chatak, Garhwali Lokgathayen
Dr. Govind Chatak, Kumaoni Lokgathayen
Dr Urbi datt Upadhyaya, Kumaon ki Lokgathaon ka Sahityik Adhyan
Dr. Prayag Joshi, Kumaon Garhwal ki Lokgathaon ka Vivechnatmak Adhyayan
Dr Dinesh Chandra Baluni, Uttarakhand ki Lokgathayen
Dr Jagdish (Jaggu) Naudiyal, Uttarakhand ki Sanskritik Dharohar, (Ravain) 
Abodh Bandhu Bahuguna, Dhunyal
Copyright (Interpretation) @ Bhishma Kukreti, 8/4/2013
Folklore, Folk Legends, Folk Myths of Kumaun-Garhwal, Uttarakhand- to be continued…3
Notes on Religious Folklore of Uttarakhand influenced by Mahabharata; Religious Folklore of Pithauragarh Kumaon Uttarakhand influenced by Mahabharata; Religious Folklore of Bageshwar Kumaon, Uttarakhand influenced by Mahabharata; Religious Folklore of  Kumaon, Uttarakhand influenced by Mahabharata; Religious Folklore of Champawat,  Kumaon, Uttarakhand influenced by Mahabharata; Religious Folklore of Almora  Kumaon, Uttarakhand influenced by Mahabharata; Religious Folklore of  Nainital Kumaon, Uttarakhand influenced by Mahabharata; Religious Folklore of  Udham Singh Nagar Kumaon, Uttarakhand influenced by Mahabharata; Religious Folklore of  Haridwar/Hardwar Garhwal , Uttarakhand influenced by Mahabharata; Religious Folklore of  Dehradun Garhwal , Uttarakhand influenced by Mahabharata; Religious Folklore of Pauri Garhwal , Uttarakhand influenced by Mahabharata; Religious Folklore of Chamoli Garhwal , Uttarakhand influenced by Mahabharata; Religious Folklore of Tihri Garhwal , Uttarakhand influenced by Mahabharata; Religious Folklore of Uttarkashi Garhwal , Uttarakhand influenced by Mahabharata; Religious Folklore of Jaunsar Garhwal , Uttarakhand influenced by Mahabharata; Religious Folklore of  Rudraprayag Garhwal , Uttarakhand influenced by Mahabharata to be continued….

Kumaoni, Garhwali Folklore about Anchheri /Matri (Fairies)

Folklore, Folk Legends, Folk Myths of Kumaon-Garhwal, Uttarkahnd-6
Religious, Spiritual and Mythological Folklores of Garhwal, Kumaon, Uttarakhand – 6 

                                        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.

            Kumaoni - Garhwali Folklores related to fairies
  There are regional folk songs related to fairies in Garhwal and Kumaon. Anchheri or Matar are fairies of Garhwal and Kumaon.
 The followings four fairy folk songs will tell the readers the importance of Fairies in the region’s beliefs.
कुमाऊं और गढ़वाल की लोक गाथाएँ -6

        अंछेरी गाथा गीत

(सन्दर्भ :डा कृष्णा नन्द जोशी, कुमाऊं का लोक साहित्य , पृष्ठ 66-67)

बैणा उदासि नै रयै ह , बैणु ओसेह सागर ह
हियै की हिमाल ह, बैणा गैलो पाताल ह
न्यूंति कै बोल्यूंला त्वीकै , बैणा पुजि कै पठूंलो ह
तुकणि देऊलों बैणा तुल्या भनार ह
तला को चोख्यूंण ह , जिबाड़ को लूण ह
तुकैणी देऊंलो बैणा , पूसा का ऐत्वार ह
सौणा का सोमबार ह , असोजै सिरौइ ह
कातिकै च्यूड़ा ह , भदों म्हैणै ऋतू ह
तू उदास नि हयै बैणा , हिमाचलै मांझ हो 
तुमारै हिमाल हो , मांसि फूल फुलिया छ
तुम्हारे हिंवाल हो लुड़छुडै बयाल हो
तुमारै मुलक हो चुड़चुड़िया घाम ह
तुमी पुतल्यों को बैणा छ्मराट पड़ी रौ हो
त्वे मैता बोलूंलो , दगडै खेलूँलो
उदासी नै होयै , निरमातौं की चेली
बिन भायों की बैणा उदासी नै होए
घर में बैणोला उदासी नै हयै     

Ranso Mantra (Anchheri Puja mantra): A Garhwali Folk Rite/Folk Ritual for Worshipping Fairies

It is believed in Garhwali and Kumauni culture that Fairy may also harm. Therefore, there are many Fairy worshiping folk rites or folk rituals for satisfying Fairies in Garhwali and Kumauni cultures. The following folk rite/folk ritual is also popular in Garhwali culture. The folk rite or folk ritual is definitely created by a Garhwali folk poet as the folk rite/folk ritual is mixture of Garhwali, Braj and Awadhi languages. The folk rite/folk ritual for worshipping fairies describes many castes and many places of Garhwal. The folk rite/folk ritual about worshiping fairies is in rhyme format and having And Upma alankar (repeated words and comparison figure of speech). The mantra or folk rite/folk ritual is definitely new as the words Pauri and Achar suggest that the folk rite is created after British came to Garhwal.
 
                 रान्सो (अन्छेरी पूजन) मन्त्र
Ranso Mantra (Anchheri Puja mantra): A Garhwali Folk Rite/Folk Ritual for Worshipping Fairies
 
 
        श्री गणेशाय नम: , ओउम नमो गुरु को आदेश:, पाये भरी पोतली भरी, जग भरी, जंगेली भरी,कौजु की धियाणि, थर थर कांपे, जाय जाय देवी तुमको नमस्कार, अचल दस देवराड़ी, दस रंगी बीस भुजा, जाय जाय देवी भगवती, जसदेई, जसवंती, नागलोक, सागलोक, उंचा गढ़ लंका, जलमण भयो, श्रावण माकौ भ्या टंकार, माहामारी, माग्तानी भरे, इस पिण्डा की रक्षा करदी जाई:माता कालिनका तुमकू जै जैकार, बावन मृगवाले:चार्सम करये: तन्हां को गौरी देवी करै विचार, उत्रागढ़ लंका पार: ते लंका पार: ते
    वै लंका गयी, ते लंका ते चढ़ी, ते लंका ते उतरी गै , देवी अकरी गै पार, तब पैडूळ पड़ी, कौन गडी कौन मड़ी , इश्वारण गड़ी , पारवती ने मड़ी, तहां मूक क मन का न भया, छयासी छिद्र भया, बयासी बयाली भई, नौ सेनानी ऐना, उंचाई बाल, निस्सा पातळ, संकचूड: ब्रह्म्खत्री: सियालो ग्वालो, खबर-थबर, तु वकीयाली, धर्मगण लीणों औतार, देवतों, नौ सेनानी ऐना, चलण लागी, कंसासुरी बाजा बजण लागो, सीयुं परिवार वासुकी नाचण लागो: आंख्युं अन्कारो मरिगो;, कंदुड़ परी भारिगो पिट्ठी, पीठी का शाल भयो, पीठी को पखालो भयो:, बारा सांई छना , ले छना माता रे आछरी विचालदी छना, रमोले, खपोले, (कफोले) , घुरदौड़े, कण्डा ने छ्या, बंगाने बर्त्वाल्यो छयो:, खुड्या चौवान छया, पवाने पोखरियाल छया, रिंग्वाडा बुटोल्या छया, बागुड्या चौड़यालु के धीएणी छई, रौथाणे नौ को धियाणे छया, तडयाल्या उम्राऊ के धिये छया, कुमाऊं की कुमैणी छया, ढौंड की धौंडीयाली छया, बाटल्या साबल्या छया, जोनल की विश्वर्ग्या जुपल्या छई,सीर्नग्र्या नैथाणी छया, जसयाणो उन्याला छया, बुधराया कुकरेणी छ्या, सिरतोल्या गैरोल्या छया, खुगस्यालेया खड़योल्या छया, बारा जाती छतीस पौन की अन्छेरी छयी, अठारह वर्ण देवियों; राजा मनुसाई की सार्दुला , तलबी की भित्रा रैंदी छया, कमलौ का बीच : बदाक्युं का मोरा, व सीपड़यूँ का बीच, वाखी भयो औतार:देवियों , पैल औतार देवियों हरि हरद्वार, दुजो औतार बदरी का बार;, तीजो औतार तिरजुगी नारायण, चुथा औतार चौखम्बा बदरी, पांचो औतार पंचकेदार भयो, छठो औतार देवियों: छ्टासी भैरव भयो, सातों औतार देवियों: सतनात का घर, आठों औतार देवियों अष्टभुजा देवी क घर, नौंऊं औतार नौकुली नागों का घर, दासों औतार देवियों: दसुअग्री रावण का घर.
        मांग भोरी जा बैणी, मुंडले क्न्गेला: स्योंद लगी डोल्या वैरायों धौलि सी फाट, भेंटुले बौन्दिल्या बजी सी पात:छडयाली सिंदूर दिऊलो, गाजल दिउलो, सिरकी बिंदी दिउलो, नाक की बुलाक दिउलो, अणोट की बिछुआ दिउलो, टाटू की सोन माला दिउलो, पेरू जामा घुंघुरू दिउलो, बाजूबंद चूड़ी दिउलो, आरसी मुंदड़ी दिउलो, डब्बे की सिंदूर दिउलो, श्रीफल की चूड़ी दिउलो, सिर की च्यूंट दिउलो, सान्कुरी दिउलो, मखमल की आंगी (अन्गुड़ी ) दिउली, लोसदी (घिसटती) घाघरू दिउलो, कुम्मयाँ साज का
agar of Anchheriyan / Matariyan
               अन्छेरी या मतारियों के  जागर : अतृप्त अप्सराओं  की आत्मा शांति हेतु  जागर
           (Spiritual Folk Literature of Kumaon, Garhwal and Himalayas)
                         
    (Manuscript by Patiram Nautiyal, Village Sald, Badahat, Uttarkashi, Edited by Dr Shiva Nand Nautiyal)


   Anchheri or Matar means Fairy /Pari. Their place is supposed to be Khaint danda and where Anchheri or Matar are there there should be lake, flower beds too. These Anchheri or Matar are the souls of female child who died in early age (Matar ) or died before marriage (Anchheri) . Many dead female souls become Anchheri because they were taken by deities forcibly.
  The story is told in a Detective story style that first the result is cleared to audience and then the story goes back in chronological path. I salute those folk creators who might be not educated but they were well knowledgeable about creating interest in story. There we may also find various Alankar (figures of Speeches) for creating melodies such as Anupras alankar Upama Alankar (repetition of words, comparison, and simile)
    The poetic story creator was also well versed with geography and knowing the psychology of females .What a marvelous piece of poetry ...Splendid!!!!!!!!!!!
    The following Jagar has a story of seven Rawat sisters of Rautgaon . huniya deity took them forcibly to Khaint hill and after their death they all became Anchheri (Pari, Fairy)
             तुम रैंदा ल़े तै दागुडिया गाँव , दिसई  दागुडियो
              तुम होली रौतों की बियाण , दिसई  दागुडियो
               चला बैणी मारछा  काटण दिसई  दागुडियो
               चला बैणी मारछा कूटण दिसई  दागुडियो
              चला बैणी द्यू ह्वेगे उराड़ो,  दिसई  दागुडियो
             तख़ ऐगे हुणिया को रथ दिसई  दागुडियो
             तुम पडीग्याँ हुणिया  का रथ दिसई  दागुडियो
             सात बैणि एक छ भाई भड़ दिसई  दागुडियो
            चला बैणी बाटा का उडयारो दिसई  दागुडियो
            बाटा  का उड्यारी टपकण्या पाणी  दिसई  दागुडियो
             चला दागुडि बुरांसी का द्यूळ दिसई  दागुडियो
            तुम ह्वेगी पर्दा का धनी दिसई  दागुडियो
            चला बैणी सैणि खरसाली दिसई  दागुडियो
            कमर बांदी ऐड़ू की पुंगडि दिसई  दागुडियो
            चला बैणी तै उन्द गंगाड  दिसई  दागुडियो
           तख़ हूंद  जीरी बासमती  दिसई  दागुडियो
            चला बैणी सैणि बड़ागडी दिसई  दागुडियो
             तख दीन्दा मऊ का बुखाणा दिसई  दागुडियो
              तख़ देंदा डब्लू का गौणु दिसई  दागुडियो
              तख़ देंदा पगड़ी का खाजा दिसई  दागुडियो
              तख़ देंदा छुणक्याळी दाथुड़ी दिसई  दागुडियो
             चला बैणि तै पावा वारसू   दिसई  दागुडियो
             चला बैणी उच्चा रैथल दिसई  दागुडियो
              तख़ देंदा पोस्तु का छुम्मा दिसई  दागुडियो
              चला बैणी तै दागुडू गाँव दिसई  दागुडियो
               चला बैणी घर कै जौंला दिसई  दागुडियो
               तुम ह्वेग्याँ डांड़यूँ  का आंछरी  दिसई  दागुडियो
  Now ,at the time of Ghadela, the jagari offers many materials appropriate for a female young lady that Anchheri /Matari or fairy leaves the Pashwa
                         सुवा पंखो त्वेकू मी साड़ी द्युलू     
                          त्वे सणि    लाड़ी मै गैणा द्यूंल़ू
                          नारंगी मै त्वेकू चोली द्युलू
                         सतरंगी त्योकू मि दुशाला द्योलू
                          सतनाजा त्योकू मि डीजी द्योलू
                           औंल़ा सरीको त्वे डोला द्योलू
                            सांकरी त्वेकू मि समूण  द्योलू
                            झिलमिल आइना त्वे कांगी द्योलू
                            न्यूती की लाडली त्योकू बुलौलू
                           पूजिक त्वे साड़ी घर पठौल़ू
 

Curtsey and references:
Dr. Krishna Nand Joshi, Kumaon ka Lok Sahity
 Dr Trilochan Pandey, Kumaoni Bhasha aur Uska Sahity
Dr Siva Nand Nautiyal, Garhwal ke Lok Nrityageet 
Dr Govind Chatak, Garhwali Lokgathayen
Dr. Govind Chatak, Kumaoni Lokgathayen
Dr Urbi Datt Upadhyaya, Kumaon ki Lokgathaon ka Sahityik Adhyan
Dr. Prayag Joshi, Kumaon Garhwal ki Lokgathaon ka Vivechnatmak Adhyayan
Dr Dinesh Chandra Baluni, Uttarakhand ki Lokgathayen
Dr Jagdish (Jaggu) Naudiyal, Uttarakhand ki Sanskritik Dharohar, (Ravain) 
Abodh Bandhu Bahuguna, Dhunyal
Shambhu Prasad Bahuguna, Virat Hriday

Copyright (Interpretation) @ Bhishma Kukreti, 19/4/2013
Folklore, Folk Legends, Folk Myths of Kumaun-Garhwal, Uttarakhand- to be continued…7
Religious, Spiritual, Mythological Folklores of Garhwal, Kumaon, Uttarakhand to be continued… 7 

Gaju-Malari Pranay Gatha: A Sad Love Folk Story /Folk Song about Extra Marital Relationship

Folklore, Folk Legends, Folk Myths of Kumaon-Garhwal, Haridwar, Uttarkahnd-52

Love Folklore, Folktales, Love Ballads, Folk Stories of Love, Adoring, Affection, Fondness, friendliness, Liking from Haridwar,   Garhwal, Kumaon (Uttarakhand) – 8 
The write up is dedicated to Dr. Prayag Joshi who brought the hidden Folklores of Garhwal and Kumaon and analyzed them)

                                        By: Bhishma Kukreti

   There is a famous sad love folk song ‘Gaju-Malari’ commonly sung in Ravaeen/Ravain region. The folk song is imagery, symbolic poem ones. 


  कुमाऊं, गढ़वाल ,हरिद्वार  की लोक गाथाएँ  -52       
                    गढ़वाल , कुमाऊं ,  हरिद्वार, की प्रणय  लोक गाथाएँ -8   
                          गजू -मलारी प्रणय गाथा
                         (सन्दर्भ : डा प्रयाग जोशी )
 सेलु का बोलुं लुण्डुक्या तब बौटि घ्याली दांऊ।
क्वेक्या की माते तुम घ्याण्टुड्या बोलि देऊ नांऊ।।
उंदडू ड़ूम को डुमाणो उबडू कसू कु गऊँ।
भित्र मसूरी कु भडाड़ गजेसिंह मेरो नाऊं।।
उंदडू ड़ूम को डुमाणो उबडू कसू कु गऊँ।
सौंन संदाण कि हम घ्याण्टुड्या सलारी मलारी नाऊं।।
हाथ फुंडी तुमड़ी तुमड्या भरि ल पांणि।
मूल आलि सासिरै बोल ल गजू की राणि।।
सैना बालु सेराई क्यार कु दैडि कूल।
कुन्यार गजू कि तेबारी बिला नरगास कु फूल।।
xxx                    xxx
अनेरू लाया पौणि  खाया मुख कि वाणि न खोया।
काछड़ी बईण सलारी सनेऊ तैं माँजी लाया।। 
 न बाज्या छक्यारु पन्यारु ना बाज्या औंडकू ढाँणी।
भेड़ कु बाज्या बणजारु चिलम छाणि दिया पाणि।।
मरि जाली माते मलारी मलारी धरंनु नाउं।
सुन कि बणनु पतेऊ टाटूनदि धरनु लाई।।
हात फुंडी तुमड़ी भरली पाणि।
सुनकि बाणनु पतेऊ बोलला गजू कि राणि।।
सेंना बोलुं तेर जखवा कि मा पाथो पोई।
आदी डाघराती पाछा प्वोर तु स्वर्गवास होई।।

         The herdsman Gaje Singh goes to a vivarium with his herds in Fatehpur Mountain. Gaje Sing meets there tow unknown sisters. They tell to Gaje Singh that they are sisters from Son-Sandra region.  One sister is Malari and other is Salari. Gaju is attracted to Malari. Malari was also attracted to Gaje Singh. They fell in deep love. Their love continued for many days.
               One day, Gaju says to Malari,”You come with me and become queen of Gaju. I have grain stores and huge line of herds. You come to my tent in evening.”
  Malari was as moon. Malari says,” Gaju! You may talk with me as much you want. Tomorrow I shall go to my in law village.”
  Gaju tells,” Malari! Don’t go to your in law home.”
    Malari tells to Gaje Singh,” Whenever you wish you may come to my in law house. I shall pull you by rope to come on first floor of my house.”
        In the mean time, dark cloud covered the whole valley. There was rain in grazing land. Gaju says that he is now ill due to love for Malari.
       They do love. Salari the sister of Malari was in deep worries for the future of this love between Gaju-Malari.
        They live there for three months in grazing land.
              Gaje Singh returned to his house with sad mind. He was in deep love with Malari and could not forget his spending time with Malari.
     Malari also returned to her in law village but she used to remember Gaje Singh and his passion for her.
  One day, Gaje Singh comes to know that Malari is seriously ill.
  Gaje Singh reached to in law house of Malari and tells Malari that he would not live after her death.
        Malari takes promise from Gaje Singh that after her death Gaje Singh would marry her sister Salari.
       Malari dies.





 
             



Copyright (Interpretation) @ Bhishma Kukreti, 7/06/2013
Folklore, Folk Legends, Folk Myths of Kumaon-Garhwal-Haridwar (Uttarakhand) to be continued…53 
Love Folklore, Folktales, Folk Stories of Love, Adoring, Affection, Fondness, friendliness, Liking from Haridwar,   Garhwal, Kumaon ( Uttarakhand ) to be continued…9 
   
                                  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

Notes on a Sad Love Folk Story /Folk Song about Extra Marital Relationship from Ravain/Rawaeen, Garhwal; a Sad Love Folk Story /Folk Song about Extra Marital Relationship from Yamnotri, Ravain/Rawaeen, Garhwal; a Sad Love Folk Story /Folk Song about Extra Marital Relationship from Radhi-Danda, Ravain/Rawaeen, Garhwal; a Sad Love Folk Story /Folk Song about Extra Marital Relationship from Kharsali, Ravain/Rawaeen, Garhwal; a Sad Love Folk Story /Folk Song about Extra Marital Relationship from Janki chatti Ravain/Rawaeen, Garhwal; a Sad Love Folk Story /Folk Song about Extra Marital Relationship from Ful Chatti, Ravain/Rawaeen, Garhwal; a Sad Love Folk Story /Folk Song about Extra Marital Relationship from Hanuman Chatti, Ravain/Rawaeen, Garhwal; a Sad Love Folk Story /Folk Song about Extra Marital Relationship from Gangnani,  Ravain/Rawaeen, Garhwal; a Sad Love Folk Story /Folk Song about Extra Marital Relationship from Badkot, Ravain/Rawaeen, Garhwal; a Sad Love Folk Story /Folk Song about Extra Marital Relationship from Naugaon, Ravain/Rawaeen, Garhwal; a Sad Love Folk Story /Folk Song about Extra Marital Relationship from Lakhamandal, Ravain/Rawaeen, Garhwal; a Sad Love Folk Story /Folk Song about Extra Marital Relationship from Mori Ravain/Rawaeen, Garhwal; a Sad Love Folk Story /Folk Song about Extra Marital Relationship from Jarmola, Ravain/Rawaeen, Garhwal; a Sad Love Folk Story /Folk Song about Extra Marital Relationship from Anhol, Ravain/Rawaeen, Garhwal; a Sad Love Folk Story /Folk Song about Extra Marital Relationship from Naitwad, Ravain/Rawaeen, Garhwal; a Sad Love Folk Story /Folk Song about Extra Marital Relationship from Tyuni, Ravain/Rawaeen, Garhwal; a Sad Love Folk Story /Folk Song about Extra Marital Relationship from Arakot, Ravain/Rawaeen, Garhwal; a Sad Love Folk Story /Folk Song about Extra Marital Relationship from Asia; a Sad Love Folk Story /Folk Song about Extra Marital Relationship from Oriental countries.