Author Topic: Some Exclusive Kumaoni Folk Songs- कुछ प्रसिद्ध कुमाऊंनी लोकगीतों का संग्रह  (Read 14136 times)

एम.एस. मेहता /M S Mehta 9910532720

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बेटी की विदाई के समय गिदारों द्वारा गए जाने वाला कुमांऊनी संस्कार गीत -------
 
 हरियाली खड़ो मेरे द्वार , इजा मेरी पैलागी ,इजा मेरी पैलागी |
 छोडो -छोडो ईजा मेरी अंचली,छोडो -छोडो काखी मेरी अंचली ,
 मेरी बबज्यु लै दियो कन्यादान , मेरा ककज्यु लै दियो सत्यबोल ,
 इजा मेरी पैलागी |
 इजा मेरी पैलागी |
 छोडो -छोडो बोजी मेरी अंचली , छोडो -छोडो बहिना ,मेरी अंचली ,
 मेरे भाई लै दियो कन्यादान , मेरे भिना लै दियो सत्यबोल,
 इजा मेरी पैलागी |
 इजा मेरी पैलागी |
 छोडो -छोडो मामी मेरी अंचली , मेरे मामा लै दियो कन्यादान ,
 इजा मेरी पैलागी ,इजा मेरी पैलागी |

एम.एस. मेहता /M S Mehta 9910532720

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आ लिली बाकरी लिली छ्यू छ्यू |
 आ लि लि लि लि ......छ यू छ यू |
 बाकरी ऐजा उज्याड न खा , जोडनूँ तिहांडी हाता ,
 त्योरो - म्योरो कलि पटवै गुस्याणी तीन पिडिक सरादा |
 सभापति ज्यू कैंल रपोटा , बात मान तू - तू -
 ज्यांणी छ कती आली जब , एती परतिम चबकारी |
 त्यर भी लगाली मेंकणी कच्याली , गाड़ी बे ल्वेकी धारी |
 जब लागैली धन्तरैकि , पै भाजैली टू ... टू ....
 ते बाकरी बाग लि जो रे त्विल उज्याड खाय |
 ओये बाकरी त्यर कारणा काव जै म्यर आय ,
 लट्ठ लिबेर ऐ  गो पधाना  अब कथां हणी जूं .........जूं ..
 त्विल नी खांण पय बाकरी धान युं पधानु का ,
 मैं भाजुनुं तल गध्यारा टू बुज हना लुका ,
 त्विल अपणी चिरि लधोड़ी क्या मैं टिकें खूं....खूं ...
 ध्यौ कें जाबेरा आज मैं बौं लै मर्चे धूप दिणी |
 ओ रे  "हिरुवा " आज का दिना आगेछ तेरी निहुणी |
 मार पडैली एसी हो रामा याद एँला बू ........... .बू ...........
 जब नि खया मैल बुधुवा मेरि बाकरिल गोव |
 ग्वेल्देराणी द्वि डबला भेंट चढौला भोव |
 हम ग्वलों की त्वी छै देवी और कै छै कूं............कूं............|
 
                                        -हीरासिंह राणा

एम.एस. मेहता /M S Mehta 9910532720

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प्रयाग पाण्डे महंगाई की मार रोजमर्रा के जीवन में पेश आ रही परेशानियों को व्यक्त करता एक बहुत पुराना लोक गीत  | सो लीजिये इस कालजयी लोक गीत का लुत्फ़ उठाईये ------
 
 तिलुवा बौज्यू घागरी चिथड़ी , कन देखना आगडी भिदडी |
 खाना - खाना कौंड़ी का यो खाजा , हाई म्यार तिलु कै को दिछ खाना |
 न यो कुड़ी पिसवै की कुटुकी , चावल बिना अधियाणी खटकी |
 साग पात का यो छन हाला , लूण खाना जिबड़ी पड़ छाला |
 न यो कुड़ी घीये की छो रत्ती , कसिक रैंछ पौडों की यां पत्ती |
 पचां छटटा घरूं छ चा पाणी , तै पर नाती टपुक सु  चीनी |
 धों धिनाली का यो छन हाला , हाय मेरा घर छन दिनै यो राता |
 दुनियां में अन्याई है गई , लडाई में दुसमन रै गई |
 सुन कीड़ी यो रथै की वाता , भला दिन फिर लालो विधाता |
 साग पात का ढेर देखली , धों धिनाली की गाड बगली |
 वी में कीड़ी तू ग्वाता लगाली ||
 
 भावार्थ :-:
 ओ तिलुवा के पिताजी , देखो यह लहंगा चीथड़े हो गया है , देखना यह फटी अंगिया |
 खाने को यह भुनी कौणी रह गई , मेरे तिलुवा को कौन खाना देगा |
 इस घर में मुट्ठी भर भी आटा नहीं , पतीली में पानी उबल रहा है , पर चावल नहीं हैं |
 साग सब्जी के वैसे ही हाल है , नमक से खाते - खाते जीभ में छाले पड़ गए हैं |
 इस घर में तो रत्ती भर भी घी नहीं है , अतिथियों को कैसे निभाऊ |
 पाचवें - छठे दिन चाय बनाने के लिए पानी गर्म करती हूँ , पर घर में चखने भर को चीनी नहीं है |
 वैसा ही हाल दूध - दही का है , हाय , मेरे घर तो दिन होते ही रात पड़ गई |
 संसार में अन्याय बढ़ गया है , लडाई - झगड़ों में लोग एक - दुसरे के शत्रु बन गए हैं |
 ओ कीड़ी , तुम मतलब की यह बात सुनो , विधाता हमारे अच्छे दिन फिर लौटा देगा |
 तुम साग - सब्जी के ढेर देखोगी इस घर में , दूध - दही की नदियाँ बहेंगी ,
 और कीड़ी तुम उसमें गोते लगाओगी ||
 
 (कुमांऊँ का लोक साहित्य )

एम.एस. मेहता /M S Mehta 9910532720

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मेले का कुंमाँऊनी लोक गीत ------
 
 कै करूँ सासू लम चरयो लै रेवती बौज्यू बुड |
 चपल पैरछी चुड , चुडे चल मेरी दुकाना ,चपल पैरछी चुड |
 
 खुकुरी को म्याना , जोगी बैठी ध्याना |
 च्याल वालौं का च्याला. जीरौं , फकतों की जाना |
 कैकी करूँ मनवसी , कैकी अभिमाना |
 नानछिना की पिरीति की त्वे नि रूनी फामा |
 करी गेछे वो खडयूँणी रुख डावा चाणा |
 
 चपल पैरंछी चुड , चुडे चल मेरी दुकाना ,चपल पैरछी चुड |
 कै करूँ सासू ठुल कुडैलै रेवती बौज्यू बुड |
 
 मडुवे की मानी , जतिये की कानी ,
 जैकि हूँ फोसडी खोरी पापिणी उ धिनाली नी खानी |
 जनम सबूं ले लियो छ पापिण  करमै कि खानी |
 
 चपल पैरछी चुड , चुडे चल मेरी दुकाना ,चपल पैरछी चुड |
 केलडी को खाना , धुरी पाको आमा |
 नानछिना की पिरीति की त्वे धरिये  फामा |
 
 चपल पैरछी चुड , चुडे चल मेरी दुकाना ,चपल पैरछी चुड |
 कै करूँ सासू लम चरयो लै रेवती बौज्यू बुड |
 कै करूँ सासू ठुल कुडैलै रेवती बौज्यू बुड |
 
 भावार्थ
 क्या करूँ सास जी , लम्बे मंगल सूत्र से रेवती  के पिता जी अर्थात :मेरे पति तो बूढ़े हैं |
 चप्पल पहनोगी या चूडियाँ , चलो मेरी दुकान में चलो |
 चप्पल पहनोगी या चूडियाँ , चलो मेरी दुकान में चलो |
 खुकुरी की म्यान , योगी ध्यान - मग्न बैठा है ,
 सन्तान वालों के पुत्र चिरजिंवी हों , और कुवारे दीर्घायु हों |
 किस - किस की मर्जी पूरी करूँ और किस पर घमंड करूँ |
 तुम्हें तो तुम्हारी वल्यापन की प्रीति याद ही नहीं रहती |
 बुरा हो तेरा , मुझे तो तू बिलकुल एकांकी छोड़ गई |
 चप्पल पहनोगी या चूडियाँ , चलो मेरी दुकान में चलो |
 सास जी , मैं क्या करूँ इस बड़े मकान से , रेवती के पिता जी तो बूढ़े हैं |
 मडुवा का भूसा , भैसे के कंधे ,
 जिसका भाग्य ही रुखा हो उसे दही - दूध क्या मिलेगा ?|
 जन्म तो सभी ने लिया है , पर तुम तो भाग्य की खान जन्मी हो |
 चप्पल पहनोगी या चूडियाँ , चलो मेरी दुकान में चलो |
 केले के वृक्ष का ताना , बगिया में आम पक गए ,
 हमारी बचपन की प्रीति को याद रखना तुम |
 चप्पल पहनोगी या चूडियाँ , चलो मेरी दुकान में चलो |
 क्या करूँ सास जी , लम्बे मंगल सूत्र से मैं , ओ सास जी , रेवती  के पिता जी  तो बूढ़े हैं |
 सास जी , मैं क्या करूँ इस बड़े मकान से , रेवती के पिता जी तो बूढ़े हैं |
 
                  (कुंमाँऊ का लोक साहित्य से )

एम.एस. मेहता /M S Mehta 9910532720

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मित्रो !आज से पित्र पक्ष आरम्भ हो गया है |पितृगणों के प्रति कृतज्ञता ज्ञापित करने के इस सुअवसर पर आज प्रस्तुत है - पितृगणों को आमंत्रित करने का बहुत पुराना कुमाऊँनी लोक गीत -
 
 जना जना भंवरियां पितरों का देश - पितरों का द्वार ए |
 कां रे होली पितरों क देश ,पितरों का द्वार ए |
 आधा सरग चन्द्र सुरीज , आधा सरग पितरों का द्वार ए |
 सरग होता पूछना छना दसरत ज्यू ए |
 की रे पूत लै , पूत नाती लै , की रे बहुवै लै दिवायौ छ न्यूती , बढ़ाई उछव ?
 
 जो  रै तुमें लै नाना छीना पाला ताला ,
 दुदै लै नवाया , घिरतै लै मोछा , अमिरत सींचा ,
 ऊं रै पूतं लै , पूत नातीं लै दैवायौ छ न्यूतो |
 जो रै तुमै लै भला घरै की , भला बंसै की सीतादेही आंणि , बहुराणी आंणि ,
 वी रे बहुवै लै बढाई छ गोत्र . दिखायो उछव |
 उनरा घर वेद ध्वनी काज ए |
 उनरे बहुवै लै देवायो छ न्यूतो |
 तुमरा देस विपरीत चाल |सासु होली कुटली पिसली |
 बहुवै होली पलंग भै रौली ए |
 खुटा हमारा भीं नी पुजना , डीठ हमरी मीं भीं पुजनी ए |
 लै लो पितरो सुनु खुटकुणी |
 जीरो पूतो पूतो नातियो लाख बरीस |
 तुमरी सोहागिली जनम आइवान्ती जनम पुत्रवान्ती ए |
 
 भावार्थ -
 
 जाओ  , जाओ  , भंवरे तुम पितृलोक में हमारे पितृगण के द्वार जाओ |
 कहाँ होगा पितृलोक ? , पितृगण का द्वार ?
 आधे आकाश में चन्द्र सूर्य हैं और आधे स्वर्ग में पितृगण  का द्वार |
 स्वर्ग में बैठे राजा दशरथ ( भंवरे से)  पूछते हैं -
 हमारे किस पुत्र ने , किस पौत्र ने , किस पुत्र - बधू ने हमें आमंत्रित किया है ? किसके घर मंगल उत्सव है ?
  (भंवरे ने उत्तर दिया )- आपने जिनका बाल्य - काल में पालन - पोषण किया ,
 जिन्हें दूध से  स्नान करवाया , घृत से सिनग्ध किया , अमृत से सींचा ,
 उन्हीं पुत्रों ने , उन्हीं पुत्रों के पौत्रों ने आपको आमंत्रित किया है |
 आप कुलीन घराने की , ऊंचे वंश की जिस  सीतादेवी को अपनी पुत्र - बधू बना कर लाए ,
  उसी पुत्र - बधू ने आपके वंश में श्री - वृद्धि की और वह शुभ दिन दिखाया |
 उन्हीं के घर की बहुओं ने आपको आमंत्रित किया है |
 ( पितृगण का उत्तर )- तुम्हारी धरती पर तो उल्टी रीति है | सास तो कूटने - पीसने में लगी रहती है ,
 और बहु पलंग पर बैठी रहती है |
 हमारे पांव धरती का स्पर्श नहीं कर पाते , हमारी दृष्टि को धरती नहीं सूझती |
 हे पितृगण, हम आपके लिए सोने की सीढियाँ बनायेंगे |
 पुत्रो , पौत्रों , प्रपौत्रो , तुम शतायु हो ,
 तुम्हारी सौभाग्यवती गृहलक्ष्मियाँ चिरायु हों , तुम्हारे वंश की वृद्धि हो ||
 
 (कुमाऊँ का लोक साहित्य से )

Bhishma Kukreti

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 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             


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Mani-Kampasi Geet Gatha: A Sad folk Song from Johar, Kumaon arose by Pain of Separation 


Folklore, Folk Legends, Folk Myths of Kumaon-Garhwal, Haridwar, Uttarkahnd-66

 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) – 13 


(The write up is dedicated to Dr. Dineshchandra Baluni his extensive works on Kumaoni-Garhwal I Folk Literature)

                                        By: Bhishma Kukreti

               The present folklore is from Johar of Pithoragarh, Kumaon region. Bhotiya are tribal class living in valley of initial courses of the Kali and Gori Rivers bordering Tibet.
                Bhotiya are business class and used to travel a lot far away from Kumaon till Ladakh.
            The present lyrical folktale is about a Bhotiya going far away from his family for business and the pain of separation among all. The song and dance tone is Chanchari tone.
 
कुमाऊं, गढ़वाल ,हरिद्वार  की लोक गाथाएँ  -66       

                            गढ़वाल , कुमाऊं ,  हरिद्वार, की मानवीय संवेदना आधारित  लोक गाथाएँ -13

                         (सन्दर्भ: डा.दिनेश चन्द्र बलूनी , उत्तराखंड की लोकगाथाएँ )
                               (इंटरनेट प्रस्तुति एवं व्याखा : भीष्म कुकरेती )

मानी  कंपासी गाथा

   (ताल -चांचरी )

घट पिसो माण मानी  कंपासी।
तू त गये चीन हुणी कंपासी।
मील कथ जाण मानी कंपासी।
खुंखरी को खोल मानी कंपासी।
त्योर बानु धरि  राखो कंपासी।
आज ऊँछै भोल मानी कंपासी।
डाल बासो काग मानी कंपासी।
जावा मानी भूली गो छे कंपासी।
सुरती को पाग मानी कंपासी  ........

                 Mani business man becomes ready for business going to Ladakh far away from Johar Kumaon. He goes to Joshi pundit to know auspicious date. The family members become sad about his going to Ladakh as Ladakh is far away from Johar.  However, Mani assured that he would come back very soon.
          His wife Kampasi also became sad and suspicious.  Kampasi asked her husband that he was going to Hun des. Where should she go? He assured his wife. He tells that his relatives are jealous so she has to be careful. He tells that in case he is delayed she should marry their daughter.
          The old mother of Kampasi weeps too. She is unaware about their life in his absence.
               Many decades have passed but Kampasi did not return. Kampasi spent her whole life in waiting for her husband.
             The said sad folk song draws attention on the struggle of Bhotiya communities.

Copyright (Interpretation) @ Bhishma Kukreti, 24/06/2013
Folklore, Folk Legends, Folk Myths of Kumaon-Garhwal-Haridwar (Uttarakhand) to be continued…67 
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) –14
   
                                  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.
Xx                                             xx                                             xx
 Notes on Sad folk Song arose by pain of separation; Oriental Sad folk Song from Talla Johar, Kumaon arose by pain of separation; Asian Sad folk Song from Malla Johar, Kumaon arose by pain of separation; Asian SAARC countries Sad folk Song from Talla Johar, Kumaon arose by pain of separation; Asian Indian subcontinent Sad folk Song from Goriphat of Johar, Kumaon arose by pain of separation; Asian Indian Sad folk Song from Milam, Johar, Kumaon arose by pain of separation; Asian North Indian Sad folk Song from Milam, Johar, Kumaon arose by pain of separation; Asian Himalayan Sad folk Song from Lwan, Johar, Kumaon arose by pain of separation; Asian Central Himalayan Sad folk Song from Martoli, Johar, Kumaon arose by pain of separation; Sad folk Song from Ralam, Shumdu, Johar, Kumaon arose by pain of separation; Asian, Uttarakhandi Sad folk Song from Ganaghar Johar, Kumaon arose by pain of separation   

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Definition of Folk Songs, Folk Music by famous Asian Regional Language Singer Narendra Singh Negi


   (Views expressed by Narendra Singh Negi on the occasion of Uttarakhand Mahotsava (1998) organized by Garhwal Sabha, Dehradun)   

           Internet Presentation: Bhishma Kukreti

            The folk culture is always lively and its main strength lies on people’s acceptances and faith.

       The people acceptances and faith change time to time. The change on faith and acceptances by people change the folk culture. The changes in people’s acceptances and faith influence the various aspects of folk literature, folk art, folk songs, folk dances, idealism among folks, folk customs, folk expressions, folk observations etc. Many times, many changes become irrelevant because of non acceptance of people.  That is why you can’t define folk culture by one definition or through one view. You can’t define folk culture though single boundary. Same rules apply for defining folk songs. Folk songs or folk culture can’t be defined by limited means.

             Our epical folk couture is also our history. We are proud of our folk culture and we should protect it. It is our duty for preserving, patronizing and guarding our old folk songs, folk music and folk tunes.  However, it is utmost necessary that we look forward too. I am not in support that we should create hundreds of songs on single folk tune. We should also change the old tunes for fitting folk songs. These new tones and musical experiments for folk song should reach to people. Before reaching to people, if the questions are raised on presentation and tunes of music it is difficult for new folk music reaching to people. 

             There are multiple views on defining folk music and folk songs.  All the intellectuals, folk musicians, folk singers and folk music activist should decide together by amicable ways and means.
                    Personally, by my own experience, I am of opinion that if a song becomes popular among people, the song influences people psych, and the song is accepted by people in large that means that song is folk song or that popular music is folk music. The acceptance by people is first stage of calling any song a s folk song. There is no time limit for people acceptance and song getting popular for getting the status of folk song.  The orthodox thinking create hurdles for new songs being folk song.

                  In old age, when the present fast media were not available, at that time, folk music or folk song getting acceptance and popularity among people used to take long time. Today, a song gets the status of folk song within minutes. Today’s media can take the music to people within no time. Today a music or song becoming folk music is easier than the past. Today, due to electronic media people of all localities in India sing Punjabi song. This phenomenon made all old definitions of folk music based on limited alternates is now, irrelevant.

           My view on defining folk music or folk song is simple that the folk touch on music is a must for being a folk music. When there are all or single aspect of defined territorial agriculture, customs, living mannerisms, festivals, dressings, knowledge, beliefs, culinary or any art related to the territory etc , in the song or music would be called folk song or folk music. Today, tractor is part of our life in plains of Uttarakhand.  When there is mention of tractor in any local music or song that becomes folk music.

                 Today, our life style is changing and definitely these life style changes would be merged or discussed into today’s music and songs. The new life style in the song makes it as folk music too. Yes! The first condition is acceptance by people. 

               We are definitely proud of our old songs and music. We should also create songs and music on traditional methods.  The references might be new in creating traditional music or song. We should create music or song on the subjects as earth quack, landslides, flood, and natural disasters etc.  If we don’t create literature on these calamities we would be called cruel by our new generation. May be Akashvani do not accepts these disaster oriented songs/music but Akashvani or All India Radio should tape these songs for future generation.
              The song related to Satpuli disaster happened before forty fifty years back is now a popular folk song and we appreciate our folk creators for discussing the contemporary events through poetry.
             What we listen past age folk songs today are only those became popular by people’s acceptances. Today too, only two percent folk songs get popular and durable. Only condition for any music and song for being folk music is the acceptance or people and beliefs of people.
 The acceptance of folk music by people is the main soul of folk music and the people’s acceptance of any folk music becomes the culture of people, recognition aspect of the territory.
 
Copyright@ Narendra Singh Negi, Pauri Village, Pauri Garhwal
Notes on Definition of Folk Songs, Folk Music by famous Asian Regional Language Singer Narendra Singh Negi; Definition of Folk Songs, Folk Music by famous Asian Regional Language Singer Narendra Singh Negi from Pauri village; Definition of Folk Songs, Folk Music by famous Asian Regional Language Singer Narendra Singh Negi from Pauri Garhwal; Definition of Folk Songs, Folk Music by famous Asian Regional Language Singer Narendra Singh Negi from Uttarakhand; Definition of Folk Songs, Folk Music by famous Asian Regional Language Singer Narendra Singh Negi from central Himalaya; Definition of Folk Songs, Folk Music by famous Asian Regional Language Singer Narendra Singh Negi from Himalaya; Definition of Folk Songs, Folk Music by famous Asian Regional Language Singer Narendra Singh Negi from North India ; Definition of Folk Songs, Folk Music by famous Asian Regional Language Singer Narendra Singh Negi from India; Definition of Folk Songs, Folk Music by famous Asian Regional Language Singer Narendra Singh Negi from Indian subcontinent; Definition of Folk Songs, Folk Music by famous Asian Regional Language Singer Narendra Singh Negi from SAARC countries; Definition of Folk Songs, Folk Music by famous Asian Regional Language Singer Narendra Singh Negi from South Asia; Definition of Folk Songs, Folk Music by famous Asian Regional Language Singer Narendra Singh Negi from Oriental region;

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Draupadi Swayambar Jagar: Asian, Kumaon Epic based Folk Song/ Lyrical Folktale about Draupadi choosing Husband

Asian Folklore, Folk Legends, Folk Myths of Kumaon-Garhwal, Haridwar, Uttarkahnd-71

Asian Pauranic /Epic, Marathon, Classic, Impressive, Grand, Mahabharata Folklore, Ramayana Folklores, Folktales, Folk Stories of Haridwar,   Garhwal, Kumaon, Uttarakhand – 7 

(The write up is dedicated to Dr. Urvidatt Upadhyaya for his extensive works on Kumaoni-Garhwali (Asian) Folk and Modern Literature)

                                         By: Bhishma Kukreti
                          There is slight difference between a Kumaoni Jagar (Folk Song) and Mahabharata epic story about Draupadi Swayambar (a princess choosing Husband). In Kumaoni folktale song, Arjun comes as Sage or Jogi in the Swayambar.  There is also difference in Kumaoni folk song tale that the kings had to pierce Kaudi set on the hair of Draupadi. Otherwise the average story is that kings had to pierce eye of fish.

                 कुमाऊं, गढ़वाल ,हरिद्वार  की लोक गाथाएँ  -71     

   
          ( टिहरी सेगढवाली जागर, लोक गीत;  उत्तरकाशी से गढवाली जागर, लोक गीत; पौड़ी से गढवाली जागर,  लोक गीत; चमोली -रुद्रप्रयाग से गढवाली जागर,लोक गीत; नैनीताल से कुमाउनी जागर,लोक गीत; अल्मोड़ा से कुमाउनी जागर,लोक गीत;पिथोरागढ़ -बागेश्वर से कुमाउनी जागर,लोक गीत;चम्पावत , उधम सिंह नगर से कुमाउनी जागर,लोक गीत;उत्तराखंडी जागर,लोक गीत;,  हरिद्वार से जागर,लोक गीत;,मध्य हिमालयी जागर,लोक गीत;, हिमालयी जागर,लोक गीत;उत्तर भारितीय जागर,लोक गीत; भारतीय जागर,लोक गीत; एशियाई जागर,लोक गीत श्रृंखला  ) 

                     कुमाऊं, गढ़वाल ,हरिद्वार  की  पौराणिक लोक गाथाएँ/जागर गाथाएँ - 7 
   

                   
                            द्रौपदी स्वयंबर

(सन्दर्भ: डा उर्वी दत्त उपाध्याय , कुमाऊँ की लोकगाथाओं का साहित्यिक और सांस्कृतिक अध्ययन )

तै जोगी दगड़ी चेली, तू कसिके रौली,
नोणिया छ गात तेरो, कुसुमिया रूप हो।
कसिकै चुपडै चेली, धूणी की बभूती,
कसिकै कुदली लाटी, भादौ खरी होल,
कसिकै तपिली चेली, जेठ खरा धूप।
मास की बढ़नी चेली , दिन में बण छी,
कसी के करली लाटी, एक खट चाकरी।       

               King Drupad had a daughter Draupadi. Her name was Kamsin before marriage. King Drupad went to astrologer to know about future of Draupadi. The astrologer advised that King should not carry on arranged marriage for Draupadi but should arrange Swayambar. The astrologer advised to king Drupad to call princes and Kings from seven regions.
                When Draupadi became young king Drupad organized Swayambar for Draupadi that she could choose husband. King Drupad invited kings and princes from seven regions including Hastinapur.   
                All the four brothers of Arjun and his mother Kunti advised Arjun to participate in the Draupadi Swayambar.
              Arjun took the Jogi appearance as per his friend’s advice. As Jogi, Arjun went to Drupad kingdom at Swayambar place.
  Arjun hide his bow and arrow below his Asan and sat here.
           The condition was that the winning prince or king had to pierce a Kaudi (a shell) set on the hair of Draupadi by his arrow watching shell in the oil in a vessel. Draupadi was sitting above on a chariot.
        No king could pierce Kaudi by his arrow. At last, Arjun stood up and asked bow and arrow. Every defeated king offered him his bow but Arjun did not like any bow and arrow. Drupad offered Arjun a bow weighing twenty ton. Arjun broke the bow. At the end Arjun pierced the Kaudi by his arrow and his bow.
        Now as per condition, Draupadi was wife of Arjun who was in the appearance of Jogi. However, Drupad put another condition that a garland would be thrown and garland would fall on whoever neck Draupadi would marry him. The Garland was thrown into sky and that garland fell on the neck of Arjun. Drupad was sad that his daughter had to spend life in poor conditions.
 Draupadi went with Arjun.
               In a place Draupadi felt thirsty. Draupadi asked Arjun to bring water. Draupadi told him that Wherever Tushar bush tress would be there and Nyoli bird would be whistling there would be water. Arjun went to bring water. He changes his appearance and came in his original appearance of prince Arjun. Arjun brought water but Draupadi refused to take water from stranger. Arjun told her that he is not Jogi but he is Arjun. 
               Kamsin sent message to her parents that Arjun is prince. Drupad arranged marriage procession and rituals for marrying Kamsin with Arjun. Now, Kamsin was called Draupadi after marrying with Arjun. 
             
             
   

Copyright (Interpretation) @ Bhishma Kukreti, 1/7/2013

Folklore, Folk Legends, Folk Myths of Kumaon-Garhwal-Haridwar (Uttarakhand) to be continued…72 
Pauranic /Epic, Marathon, Classic, Impressive, Grand, Mahabharata Folklore, Ramayana Folklores, Folktales, Folk Stories of Haridwar,   Garhwal, Kumaon, Uttarakhand  to be continued…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
Khima Nand Sharma, Veer Balak Haru Heet, Kumauni Sahitya Sadan, Delhi, 1980.
Xx                                             xx                                             xx
टिहरी सेगढवाली जागर, लोक गीत;  उत्तरकाशी से गढवाली जागर, लोक गीत; पौड़ी से गढवाली जागर,  लोक गीत; चमोली -रुद्रप्रयाग से गढवाली जागर,लोक गीत; नैनीताल से कुमाउनी जागर,लोक गीत; अल्मोड़ा से कुमाउनी जागर,लोक गीत;पिथोरागढ़ -बागेश्वर से कुमाउनी जागर,लोक गीत;चम्पावत , उधम सिंह नगर से कुमाउनी जागर,लोक गीत;उत्तराखंडी जागर,लोक गीत;,  हरिद्वार से जागर,लोक गीत;,मध्य हिमालयी जागर,लोक गीत;, हिमालयी जागर,लोक गीत;उत्तर भारितीय जागर,लोक गीत; भारतीय जागर,लोक गीत; एशियाई  जागर,लोक गीत श्रृंखला  जारी..
Notes on Draupadi Swayambar Jagar: Asian, Kumaon Epic based Folk Song/ Lyrical Folktale about Draupadi choosing Husband; Draupadi Swayambar Jagar: Asian, Kumaon Epic based Folk Song/ Lyrical Folktale from Pithoragarh, Kumaon about Draupadi choosing Husband; Draupadi Swayambar Jagar: Asian, Kumaon Epic based Folk Song/ Lyrical Folktale from Champawat Kumaon about Draupadi choosing Husband; Draupadi Swayambar Jagar: Asian, Kumaon Epic based Folk Song/ Lyrical Folktale from Bageshwar Kumaon about Draupadi choosing Husband; Draupadi Swayambar Jagar: Asian, Kumaon Epic based Folk Song/ Lyrical Folktale from Dwarhat, Kumaon about Draupadi choosing Husband; Draupadi Swayambar Jagar: Asian, Kumaon Epic based Folk Song/ Lyrical Folktale from Almora, Kumaon about Draupadi choosing Husband; Draupadi Swayambar Jagar: Asian, Kumaon Epic based Folk Song/ Lyrical Folktale from Nainital Kumaon about Draupadi choosing Husband; Draupadi Swayambar Jagar: Asian, Kumaon Epic based Folk Song/ Lyrical Folktale from Udham Singh Nagar Kumaon about Draupadi choosing Husband; Draupadi Swayambar Jagar: Asian, Kumaon Epic based Folk Song/ Lyrical Folktale from Kumaon, Himalayas  about Draupadi choosing Husband; Draupadi Swayambar Jagar: Asian, Kumaon Epic based Folk Song/ Lyrical Folktale from Kumaon, North India about Draupadi choosing Husband; Draupadi Swayambar Jagar: Asian, Kumaon Epic based Folk Song/ Lyrical Folktale from Kumaon , India about Draupadi choosing Husband; Draupadi Swayambar Jagar: Asian, Kumaon Epic based Folk Song/ Lyrical Folktale from Kumaon , SAARC Countries about Draupadi choosing Husband

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Pandava Yagya Taiyari Jagar: Kumaoni Epical Ritual Folk Songs based on Mahabharata   

Asian Folklore, Folk Legends, Folk Myths of Kumaon-Garhwal, Haridwar, Uttarkahnd-72

Asian Pauranic /Epic, Marathon, Classic, Impressive, Grand, Mahabharata Folklore, Ramayana Folklores, Folktales, Folk Stories of Haridwar,   Garhwal, Kumaon, Uttarakhand – 10 

(The write up is dedicated to Dr. Urbidatt Upadhyaya for his extensive works on Kumaoni-Garhwali (Asian) Folk and Modern Literature)

                                         By: Bhishma Kukreti

                      Mahabharata influenced the most to Kumaunis and Garhwalis from the epic time. There are many lyrical and semi lyrical folk tales about Mahabharata stories in Kumaon, Garhwal and Haridwar. The following few lines are from Kumaoni Jagar (Lyrical Ritual Folktale) about Yagya preparation by Pandavas. The local folk song creator altered the story with local touches.   

कुमाऊं, गढ़वाल ,हरिद्वार की लोक गाथाएँ - 72   

      (टिहरी से गढवाली जागर, लोक गीत;  उत्तरकाशी से गढवाली जागर, लोक गीत; पौड़ी से गढवाली जागर,  लोक गीत; चमोली -रुद्रप्रयाग से गढवाली जागर,लोक गीत; नैनीताल से कुमाउनी जागर,लोक गीत; अल्मोड़ा से कुमाउनी जागर,लोक गीत;पिथोरागढ़ -बागेश्वर से कुमाउनी जागर,लोक गीत;चम्पावत , उधम सिंह नगर से कुमाउनी जागर,लोक गीत;उत्तराखंडी जागर,लोक गीत;,  हरिद्वार से जागर,लोक गीत;,मध्य हिमालयी जागर,लोक गीत;, हिमालयी जागर,लोक गीत;उत्तर भारितीय जागर,लोक गीत; भारतीय जागर,लोक गीत; एशियाई जागर,लोक गीत श्रृंखला)   

         कुमाऊं, गढ़वाल ,हरिद्वार की पौराणिक लोक जागर गाथाएँ -10

                   पांडवों द्वारा यज्ञ तैयारी का लोक जागर गीत (कुछ पंक्तियाँ)

(सन्दर्भ: डा उर्वी दत्त उपाध्याय , कुमाऊँ की लोकगाथाओं का साहित्यिक और सांस्कृतिक अध्ययन )
                     (इंटरनेट प्रस्तुती : भीष्म कुकरेती)


विषाओं ले बणो राखी बीसा का लाड़ा हो।
बाटा में वानण लागी , खाती ही बटारी।
भूख को भूकम्प भीम, भालू जैसी पैठो रे।
भड़ भीम बीख लागो, भड़ाम भड़की रे।
भैंसन का भ्योड भतर भराण जैसी पडी रे।     
 The folk song is a long lyrical folktale sung by Jagari (priest playing drum and singing too).

            Hundred Kaurava brothers and five Pandava brothers lived in Hastinapur. Kaurava performed a big great Yagya. The Yagya fire burnt Indra’s foot palm and Sheshnag hood.
       
            Bhima insisted his elder brother Yudhistar for performing Yagya too.  Pandavas asked Narada sage about Yagya ritual materials. Narada replied that Rhinoceros from Himalaya forest (Payal), pure gold from Lanka, Milk of Kapila cow, flowers of Audumbar and fig and fins of Sayarbadi.
              Arjun started journey towards Payal (Himalaya) and Bhima started journey towards Lanka. On the Lanka path, there were deceptive people. They offered poisonous pudding to Bhima. By taking pudding, Bhima became unconscious.
           Arjun had Vayupankhi horse chariot. Arjun was taking bath into Ganges at Mayapuri where Parvati used to take bath and Shiva used to live there. At the same time, Parvati came with pitcher there to fill water. She was shocked that Shiva was the most handsome man in the world. She was confused by seeing handsome person as Arjun. She thought that is Maya/magic of Mahadev. Parvati asked Arjun that she would take bath with her. Arjun told her not to speak further sinful words. Otherwise he would die there.
              Parvati became angry. She came to Shiva and showed her damaged pitcher and complained about Arjun. Shiva was aware of all this. Shiva called Arjun to his court. When Arjun came at Shiva court, Karna was already there. Arjun and Karna offered Shiva water from seven oceans.   
            Arjun took the blessing from Shiva and started his journey towards Himalaya (Payal). When Arjun reached to Payal, Arjun did not see any animals in Payal. Arjun asked his chariot driver. Arjun showed his concern for not getting Rhinoceros there. The chariot driver advised Arjun to throw Rain creating arrows that there is greenery in the region. Arjun threw rain creating arrows and the whole area became green with plants.
    The wife of Gainda (rhinoceros) dreamt that her husband got arrow on his chest from of Pandava. She advised her husband Gainda not go grazing to Payal. However, Gainda refused to abide his wife advice. With his fellow rhinoceros, Gainda (rhinoceros) went towards pond. Gainda offered water to Sun God and his master Gaindadhar. Then after taking water, Gainda sat for rest. Arjun and his chariot driver were hiding behind bush. Arjun made Gainda unconscious by sharp arrow. There was sharp cry of Gainda while becoming unconscious.
          Gaindadhar started rain of stone into pond.
        Hearing the cry of Gainda, his master Gaindadhar came to Kwiriya pond. Gaindadhar was the son of Arjun from Saranga but Gaindadhar was unaware about this fact. Due to birth in Mool Nakshatra, Gaindadhar was sent far away from Arjun. 
          There was fierce fire between Arjun and Gaindadhar. Gaindadhar used Mool arrow on Arjun. Arjun became unconscious. Gaindadhar informed his mother about killing a person. Saranga disclosed the truth before Gaindadhar that he had killed his father.
      Saranga told her son Gaindadhar that he had to leave for Naglok to bring Amrit (nectar). Gaindadhar reached to Naglok. He killed hundreds of snakes and snatched Amrit pitcher. Gaindadhar reached to Payal with Amrit pitcher. Gaindadhar sprinkled Amrit on Arjun. Arjun became alive.
     Arjun told to his son that Gainda is a must for Yagya. Arjun returned d Hastinapur with Gainda.     
  Arjun came to know that Bhima did not return from Lanka. Arjun started his journey towards Lanka. On the way, Arjun saw unconscious Bhima. Arjun sprinkled Amrit on Bhima. Bhima became conscious.
  Arjun reached to Lanka road. Hanuman was taking care gate for Lanka road. Hanuman wanted to stop Arjun. Arjun reached to inside Lanka road. Arjun met there his wife Supdhara (Subhadra).Arjun told her that he had come to take pure gold from Lanka. Subhadra got blessing from deities that the night would be as twelve years. Arjun and Supdhara were taking sleep. Arjun awoke and started journey towards Lanka.
  Ganga wanted stopping Arjun. Arjun requested Ganga to make path for him. Arjun threw arrows and made Ganga bent from. From that day, Ganga flows in bent form.

 Hanuman was ahead of Arjun. Arjun wanted to enter in a temple. Hanuman advised temple priest to ask Arjun for human sacrifice for temple ritual When Arjun entered temple, the temple priest asked Arjun for human sacrifice. Arjun killed priest.
     Arjun reached to Mandodari pond. Mandodari lured Arjun for making love. Arjun told her that his wife Draupadi was more beautiful than Mandodari.
    Arjun changed his appearance and reached to Vibhishan palace. Arjun took Lankabuki gold and reached to Hastinapur with that pure gold.     
               
   

Copyright (Interpretation) @ Bhishma Kukreti, 8/7/2013

Folklore, Folk Legends, Folk Myths of Kumaon-Garhwal-Haridwar (Uttarakhand) to be continued…73 
Pauranic /Epic, Marathon, Classic, Impressive, Grand, Mahabharata Folklore, Ramayana Folklores, Folktales, Folk Stories of Haridwar,   Garhwal, Kumaon, Uttarakhand  to be continued…11 
 
   
                                  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.
Xx                                             xx                                             xx
टिहरी से गढवाली जागर, लोक गीत;  उत्तरकाशी से गढवाली जागर, लोक गीत; पौड़ी से गढवाली जागर,  लोक गीत; चमोली -रुद्रप्रयाग से गढवाली जागर,लोक गीत; नैनीताल से कुमाउनी जागर,लोक गीत; अल्मोड़ा से कुमाउनी जागर,लोक गीत;पिथोरागढ़ -बागेश्वर से कुमाउनी जागर,लोक गीत;चम्पावत , उधम सिंह नगर से कुमाउनी जागर,लोक गीत;उत्तराखंडी जागर,लोक गीत;,  हरिद्वार से जागर,लोक गीत;,मध्य हिमालयी जागर,लोक गीत;, हिमालयी जागर,लोक गीत;उत्तर भारितीय जागर,लोक गीत; भारतीय जागर,लोक गीत; एशियाई  जागर,लोक गीत श्रृंखला  जारी..
Xx xx
Notes on Kumaoni Epic Ritual Folk Songs based on Mahabharata; Kumaoni Epic Ritual Folk Songs from Askot based on Mahabharata; Kumaoni Epic Ritual Folk Songs from Johar based on Mahabharata; Kumaoni Epic Ritual Folk Songs from Pithoragarh based on Mahabharata; Kumaoni Epic Ritual Folk Songs from Almora based on Mahabharata; Kumaoni Epic Ritual Folk Songs from Dwarhat based on Mahabharata; Kumaoni Epic Ritual Folk Songs from Bageshwar based on Mahabharata; Kumaoni Epic Ritual Folk Songs from Champawat based on Mahabharata; Kumaoni Epic Ritual Folk Songs from Jageshwar based on Mahabharata; Kumaoni Epic Ritual Folk Songs from Nainital based on Mahabharata; Kumaoni Epic Ritual Folk Songs from Almora based on Mahabharata; Kumaoni Epic Ritual Folk Songs from Ranikhet based on Mahabharata; Kumaoni Epic Ritual Folk Songs from Haldwani based on Mahabharata; Kumaoni Epic Ritual Folk Songs from Udham Singh Nagar based on Mahabharata; Kumaoni Epic Ritual Folk Songs from Bhimtal based on Mahabharata; Kumaoni Epic Ritual Folk Songs from Mayavati Ashram based on Mahabharata; Kumaoni Epic Ritual Folk Songs from Kasauni based on Mahabharata; Kumaoni Epic Ritual Folk Songs from Narayan Ashram  based on Mahabharata; Kumaoni Epic Ritual Folk Songs from Mukteshwar  based on Mahabharata; Kumaoni Epic Ritual Folk Songs from Binsar based on Mahabharata; Kumaoni Epic Ritual Folk Songs from Pantnagar based on Mahabharata; Kumaoni Epic Ritual Folk Songs from Rudrapur based on Mahabharata

 

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