MeraPahad Community Of Uttarakhand Lovers

Bhishma Kukreti गढ़वाल कुमाऊँ के नाथपंथी देवता
 Nathpanthi Deities of Kumaun and Garhwal
 गढ़वाल कुमाऊँ के नाथपंथी देवता
 भीष्म कुकरेती
 
 गढ़वाल व कुमाओं में छटी सदी से नाथपंथी अथवा गोरखपंथी प्रचारकों का आना शुरू हुआ और बारवीं सदी तक इस पंथ
 
 का पूरे समाज में एक तरह से राज रहा इसे सिद्ध युग भी कहते हैं
 
 कुमाओं व गढ़वाल और नेपाल में निम्न नाथपंथी देवताओं की पूजा होती है और उन्हें जागरों नचाया भी जाता है
 
 १- नाद्वुद भैरव : नाद का अर्थ है पहली आवाज और नाद वुद माने जो नाद का जानकार है जो नाद के बारे में बोलता है . अधिकतर जागरों में नाद्वुद भैरव को जागरों व अन्य मात्रिक तांत्रिक क्रियाओं में पहले स्मरण किया जाता है , नाद्वुद भगवान शिव ही हैं
 
  पैलो का प्रहर तो सुमरो बाबा श्री नाद्वुद भैराऊं.... राम्छ्ली नाद बजा दो ल्याऊ. सामी बज्र दो आऊ व्भुती पैरन्तो आऊ . पाट की मेखळी पैरंतो आऊ . ब्ग्मरी टोपी पैरन्तो आऊ . फ्तिका मुंद्रा पैरंतो आऊ ...
 
 २- भैरव : भैरव शिव अवतार हैं. भैरव का एक अर्थ है भय से असीम सुख प्राप्त करना . गाँव के प्रवेश द्वार पर भैरव मुरती स्थापित होती है भैरव भी नचाये जाते हैं
 
  एक हाथ धरीं च बाबा तेरी छुणक्याळी लाठी
 
  एक हाथ धरीं च बाबा तेरी तेज्मली को सोंटा
 
  एक हाथ धरीं च बाबा तेरी रावणी चिंता
 
  कन लगायो बाबा तिन आली पराली को आसन
 
 .....
 
 ३- नरसिंह : यद्यपि नरसिंघ विश्णु अवतार है किन्तु गढवाल कुमाओं में नरसिंह नाथपंथी देवता है और कथा संस्कृत आख्यानो से थोड़ा भिन्न है . कुमाऊं - गढवाल में नरसिंह गुरु गोरखनाथ के चेले /शिष्य के रूप में नचाये जाते है जो बड़े बीर थे नरसिंह नौ है -
 
  इंगले बीर नरसिंघ, पिंगला बीर नरसिंह, जाती वीर नरसिंघ , थाती बीर नरसिंघ, गोर वीर नरसिंह, अघोर्बीर नरसिंघ, चंद्बीर नरसिंघ, प्रचंड बीर नरसिंघ, दुधिया नरसिंघ, डोडिया नरसिंह , नरसिंघ के हिसाब से ही जागरी जागर लगा कर अलग अलग नर्सिंगहो का आवाहन करते है
 
  जाग जाग नरसिंह बीर जाग , फ़टीगु की तेरी मुद्रा जाग
 
  रूपा को तेरा सोंटा जाग ख्रुवा की तेरी झोली जाग
 
 .............
 
 ४- मैमंदा बीर : मैम्न्दा बीर भी नाथपंथी देवता है मैमंदा बीर मुसलमानी-हिन्दू संस्कृति मिलन मेल का रूप है मैम्न्दा को भी भैरव माना जाता है
 
  मैम्न्दा बीरून वीर पीरून पीर तोड़ी ल्यासमी इस पिण्डा को बाण कु क्वट भूत प्रेत का शीर
 
 ५- गोरिल : गोरिल कुमौं व गढ़वाल का प्रसिद्ध देवता हैं गोरिल के कई नाम हैं - गोरिल, गोरिया , गोल, ग्विल्ल , गोल , गुल्ली . गोरुल देवता न्याय के प्रतीक हैं .ग्विल्ल की पूजा मंदिर में भी होती है और घड़े ल़ा लगा कर भी की जाती है
 
  ॐ नमो कलुवा गोरिल दोनों भाई......
 
 ओ गोरिया कहाँ तेरी ठाट पावार तेरी ज़ात
 
  चम्पावत तेरी थात पावार तेरी ज़ात
 
 ६- कलुवा वीर ; कलुवा बीर गोरुल के भाई है और बीर हैं व घड़ेल़ा- जागरों में नचाये जाते हैं
 
  क्या क्या कलुवा तेरी बाण , तेरी ल़ाण .... अजी कोट कामळी बिछ्वाती हूँ .....
 
 ७- खेतरपाल : माता महाकाली के पुत्र खेतरपाल (क्षेत्रपाल ) को भी नचाया जाता है
 
  देव खितरपाल घडी -घडी का बिघ्न टाळ
  माता महाकाली की जाया , चंड भैरों खितरपाल
  प्रचंड भैरों खितरपाल , काल भैरों खितरपाल
  माता महाकाली को जायो , बुढा महारुद्र को जायो
  तुम्हारो द्यां जागो तुम्हारो ध्यान जागो
 
 ८- हरपाल सिद्ध बाबा भी कलुवा देवता के साथ पूजे जाते हैं नचाये जाते है
 
 न्गेलो यद्यपि क्ष व कोल समय के देवता है किन्तु इनकी पूजा भी या पूजा के शब्द सर्वथा नाथपंथी हैं यथा
 
 न्गेलो की पूजा में
 
 उम्न्मो गुरु का आदेस प्रथम सुमिरों नाद भैरों .....
 
 निरंकार ; निरंकार भी खश व कोली युद के देवता हैं किन्तु पुजाई नाथपंथी हिसाब से होती है और शब्द भी नाथपंथी हैं
 
 ( डा पीताम्बर दत्त बर्थवाल, डा विश्णु दत्त कुकरेती, डा गोबिंद चातक , डा कुसुम पांडे , डा शिवानन्द नौटियाल की पुस्तकों से संकलित )
 
 Copyright @ Bhishma Kukreti bckukreti@gmail.com

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….

           Shiv Gatha: Kumaon-Garhwali Folklore on Lord Shiva 
Folklore, Folk Legends, Folk Myths of Kumaon-Garhwal, Uttarkahnd-4
Religious and Mythological Folklores of Garhwal, Kumaon, Uttarakhand – 4 

                                        Bhishma Kukreti
                         Folklores on Lord Shiva in Non-Indian Territories
                There are classic literature and folk literature available about Lord Shiva in all parts of Jambudweep (India, before 1 B.C). For example, there are folktales and folk dances related to Shiva in Cambodia as the kings before Asoka era were Shaivya or Vaishnva. There are temples of Shiva of ancient time in Cambodia. 
            There are various types of temples and symbolic sculptures of Shiva in Thailand. There are folklores related to lord Shiva in Thai literature as ‘Cha Larm tri Pob’.
  St. Andrew and St. John provide the folklores of Burma or Myanmar about Lord Shiva (Indo Burmese Folklore, 1889).
 There are folklores/folktales related to lord Shiva in Javanese and Balinese cultures. Thaipusam festival in Malaysia is definitely related to folklore related to Lord Murugan son of Lord Shiva (Pierced by Murugan’s lance by Elizabeth Fuller, 1997).
 It is said that the Trusul folklore of Romani or European gypsies is related to Trident of lord Shiva.
Taking clue from Persian and Arabic pronunciation (Shiva=Hiva, Sindhu=Hindu, Asura=Ahura), a couple of scholars are of opinion that there are instances of Shiva in Old Iranian folk literature as in Zoroastrian literature.
                           Shiv Gatha: Kumaon-Garhwali Folklore on Lord Shiva 
                               Shiva Marriage Story in folklore
Shaivism influenced very much the Kumaoni and Garhwali societies from ancient time. There are hundreds of Shiva temples or temples related to Shaivya cult in the region. There are tens of folk stories/folklores around lord Shiva in Garhwal and Kumaon. One of folklores is about lord Shiva marrying Gauri.
The Shiva marriage event starts in folklore as
 कुमाऊं और गढ़वाल की लोक गाथाएँ -4
                       शिव गाथा
मूल संकलन: डा कृष्णा नन्द जोशी
--------------------------------------
  शिव गौरी विवाह प्रसंग
 हे शिव भगवानु लै की रथ बणायो
गुरु घिंगालीनाथ बणाया, तिन लोकी तिरसुलनाथ बणाया
तिरलोकी त्रिसूलनाथ गुरु हिमांल में बसा
तवी गुरु का भगवानु लै दियि हाली हतेंडली में तीन तला धरती
तब गुरु जप करनी
हात  में रुद्रांछ कि माला जपी दैनी हाल
तिरसूल बीराज्ये छ बौ आडुली गुरु
पंचचूली बैठ हिमांल हे पंच नाम देवतो
हे बरमा .  बिष्णु , चित्रगुप्त . भगवान हिया रचा
तब नारद रिखी जु थै कयो   होलो महादेव सिवजी को ब्याह
हे प्रजापाल की साटी चेली भया
तब सिव भगवानु लै धरो कलंगी को रूप
तब गया महादेव ज्यू प्रजापाल का घर
सबूं को मन लागौ हौरन कै
गौरी सब ज्येठी चेली को  मन महादेव लागो
तब शिव ज्यू का संग में भगवती गौरी महादेव को ब्या है गयो
महादेव ज्यू लै प्रजापाल कन ढोक नि दी कबेर
प्रजापाल को मन रीस लै भरी गयो

O Lord! What did you create new universe? He created Guru Ghigaali Nath, Trilokpati, Trishulnath. Trilokpati and Trishulnath started living in Himalaya. O guru! Then God he put three based earth on your palm. Then, Guru took long Samadhi. He took Rudraksh on right hand and started Jap and took Trident on left hand. The O Thirty three Crores deities! Panchdevta- Brahma, Vishny, Chitrgupt and shakti asked sage Narad ,” tell us the story of Shiva-marrigae”.
    Prajapti had sixty daughters. There was Swamvar of his daughters. Shiva went there as leprosy man. Other girls of Prajapti choose other deities as their husbands.  The eldest daughter Gauri loved Shiva. Shiva married Gauri.
             Mahdev did not salute Prajapati . Prajapati the father of Gauri became very angry. However, it was not possible for Shiva to salute as he is consumption god too.
     Prajapati thought to insult Shiva. Prajapati organized a Yagya to be run for twelve years and did not invite his eldest son in law Shiva.
                The heavenly chariots of goddesses and deities were making noise in the sky. Gauri asked Mahadev about the movement of chariots in the sky. Lord shiva disclosed that her father organized a twelve year Yagya but did not invite the, Gauri said,” it is not possible. Father should have invited me first and then others.”
Laughingly, Mahadev said,” If you don’t believe me you should go to your mother place.” 
Angrily Gauri went to her father’s place.
Prajapati was busy in sacrifice for Yagya.
Offering respect to her father, Gauri touched her father’s feet. Prajapati asked, “I never invited you. Why did you come here without my invitation?” Her mother also fired her for coming without invitation. The sisters also accused her coming to father’s Yagya without invitation. Gauri was feeling insult and guilty that she did not obey lord Shiva (her husband).  Gauri jumped into hot boiling oil pot and died.
Lord Mahadev saw Gauri in dream. She was repenting her disobeying the advice of Shiva. Lord Shiva came aware from Samadhi and fell sorry. He went to Prajapati place. Shiva started doing Tapa and Japa. Gauri’s soul showed sorry to Mahadev.  Gauri took new birth as daughter of Himalaya and married to Shiva.   


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
Tony Samantha Phim andamp, Ashley Thompson, 2000, Dance in Cambodia, Uni. Chicago, NY.

Copyright (Interpretation) @ Bhishma Kukreti, 8/4/2013
Folklore, Folk Legends, Folk Myths of Kumaun-Garhwal, Uttarakhand- to be continued…4
Religious Folklores of Garhwal, Kumaon, Uttarakhand to be continued… 4 
 Notes on Folklore on Lord Shiva; Folklore on Lord Shiva from  Kumaon; Folklore on Lord Shiva from Garhwal;  Folklore on Lord Shiva from Mid Himalaya; Folklore on Lord Shiva from Himalaya; Folklore on Lord Shiva from  India; Folklore on Lord Shiva from Asia; Folklore on Lord Shiva from  Oriental countries; Folklore on Lord Shiva from Burma/Myanmar; Folklore on Lord Shiva from Indonesia;  Folklore on Lord Shiva from Bali; Folklore on Lord Shiva from Java; Folklore on Lord Shiva from Malaysia; Folklore on Lord Shiva from Cambodia; Folklore on Lord Shiva from Thailand 

Kumaoni, Garhwali Folklores 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 
Jagar of Folk Gods and Goddesses of Uttarakhand; Folk Gods and Goddesses of Uttarkashi, Garhwal; Folk Gods and Goddesses of Tihri Garhwal; Folk Gods and Goddesses of Pauri Garhwal; Folk Gods and Goddesses of Rudraprayag Garhwal; Folk Gods and Goddesses of Chamoli Garhwal; Folk Gods and Goddesses of Dehradun Garhwal; Folk Gods and Goddesses of Haridwar/Hardwar Garhwal; Folk Gods and Goddesses of Pithoragarh Kumaon; Folk Gods and Goddesses of Askot Kumaon; Folk Gods and Goddesses of Dwarhat Kumaon; Folk Gods and Goddesses of Champawat Kumaon; Folk Gods and Goddesses of Bageshwar Kumaon; Folk Gods and Goddesses of Nainital Kumaon; Folk Gods and Goddesses of Udham Singh Nagar Kumaon; Folk Gods and Goddesses of Almora Kumaon series to be continued …;                                                                               

             Different Kumaoni and Garhwali Versions of Ramola Gatha Folklore -1

Folklore, Folk Legends, Folk Myths of Kumaon-Garhwal, Uttarkahnd-8
Religious, Spiritual and Mythological Folklores of Garhwal, Kumaon, Uttarakhand – 8 
[Notes on Seem-Mukheem (Ramola Gatha) folklore of Garhwal; Seem-Mukheem  (Ramola Gatha) folklore of Uttarkashi Garhwal; Seem-Mukheem  (Ramola Gatha) folklore of Tihri Garhwal; Seem-Mukheem  (Ramola Gatha) folklore of Chamoli Garhwal; Seem-Mukheem  (Ramola Gatha) folklore of Rudraprayag Garhwal; Seem-Mukheem  (Ramola Gatha) folklore of Pauri Garhwal; Seem-Mukheem  (Ramola Gatha) folklore of Dehradun Garhwal; Seem-Mukheem  (Ramola Gatha) folklore of Hardwar Garhwal; Seem-Mukheem  (Ramola Gatha) folklore of Pithauragarh Kumaon ; Seem-Mukheem  (Ramola Gatha) folklore of Kumaon ; Seem-Mukheem  (Ramola Gatha) folklore of Bageshwar Kumaon ; Seem-Mukheem  (Ramola Gatha) folklore of  Champawat Kumaon ; Seem-Mukheem  (Ramola Gatha) folklore of Almora Kumaon ; Seem-Mukheem  (Ramola Gatha) folklore of Nainital Kumaon ; Seem-Mukheem  (Ramola Gatha) folklore of Udham  Singh Nagar Kumaon ]

                                        Bhishma Kukreti
   

There are two versions of Ramola Gatha in Garhwali and Kumaon versions.
                                      Garhwali Version of Ramola Gatha
    When Krishna felt aversion from Dwarika he wanted to make his new residence in Ramolihat (Tihri Garhwal). Lord Krishna saw the natural beauty of Ramolihat in his dreams and was hooked to it.
 Gangu ramola was the chief of Ramoligarh. His wife was Mainavati who had two sons –Siduva and Biduva.  Siduva and Biduva were mild and very amicable in nature while their father Gangu Ramola was cruel and businessman like.
Lord Krishna told to Gangu Ramola his wish to reside in Ramolihat. Gangu ramola put the condiation that when Krishna would kill the Rakshsani of Ramolighat Krishna could live in Ramoligarh. Krishna killed the Rakshsani . Gangu Ramola pleasingly allowed Krishna to live in Ramoligaht. Krishna started living in Seem-Mukheem.


** Read Kumaoni Version of Ramola Gatha in Religious, Spiritual and Mythological Folklores of Garhwal, Kumaon, Uttarakhand – part 9 

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, 21/4/2013
Folklore, Folk Legends, Folk Myths of Kumaun-Garhwal, Uttarakhand- to be continued…9
Religious, Spiritual, Mythological Folklores of Garhwal, Kumaon, Uttarakhand to be continued… 9 
Notes on Seem-Mukheem (Ramola Gatha) folklore of Garhwal; Seem-Mukheem  (Ramola Gatha) folklore of Uttarkashi Garhwal; Seem-Mukheem  (Ramola Gatha) folklore of Tihri Garhwal; Seem-Mukheem  (Ramola Gatha) folklore of Chamoli Garhwal; Seem-Mukheem  (Ramola Gatha) folklore of Rudraprayag Garhwal; Seem-Mukheem  (Ramola Gatha) folklore of Pauri Garhwal; Seem-Mukheem  (Ramola Gatha) folklore of Dehradun Garhwal; Seem-Mukheem  (Ramola Gatha) folklore of Hardwar Garhwal; Seem-Mukheem  (Ramola Gatha) folklore of Pithauragarh Kumaon ; Seem-Mukheem  (Ramola Gatha) folklore of Kumaon ; Seem-Mukheem  (Ramola Gatha) folklore of Bageshwar Kumaon ; Seem-Mukheem  (Ramola Gatha) folklore of  Champawat Kumaon ; Seem-Mukheem  (Ramola Gatha) folklore of Almora Kumaon ; Seem-Mukheem  (Ramola Gatha) folklore of Nainital Kumaon ; Seem-Mukheem  (Ramola Gatha) folklore of Udham  Singh Nagar Kumaon to be continued…