MeraPahad Community Of Uttarakhand Lovers

  History of Indian Languages Literature
History of Himalayan Literature
History of  Garhwali Literature
Critical  History of  Garhwali Poetry
Keyed : Poetry collection of Dandriyal about Women’s emotion and Spirituality
                   Review by Bhishma Kukreti
              Offering tribute to one of the greatest poets of world literature Kanhaya Lal Dandriyal in special issue of Hamari Chitthi, Bhishma Kukreti wrote that Dandriyal has been a  ‘ardhnareshwar’ (Half man -Half woman) while writing poetry as his emotional description about women is totally from a heart of a woman. Reading Kukreti’s comments Hindi literature critic Dr. Manjula D Dhoundiyal agreed that the poems related to women’s subject of ‘Maha Kavi’  Knhaya Lal Dandriyal  are feminist in nature and paved the way of feminst movement in Garhwali literature.  After reading the women related poems of ‘KUYEDI ‘ (The Fog), it is easily could be said that from women related poems of  Dandriyal suggest that Kanhya Lal Dandriyal ia afeminist Garhwali poet to as Maya Angelou ,Elvia Ardalani ,Margaret Atwood Anne Waldman ,Alice Walker ,Phyllis Webb , Djuna Barnes ,  Elinor Wylie , Aphra Behn, Elizabeth Bishop ,Eavan Boland ,Sophia Elisabet Brenner ,Karen Brodine ,Olga Broumas ,Lucille Clifton ,Mary Collier ,Hilda Doolittle, Emily Dickinson ,Diane Di Prima ,Carol-Ann Duffy ,Rachel Blau DuPlessis, Fehmida Riaz ,Judith Wright ,  Kishwar Naheed ,Alice Fulton ,Charlotte Perkins Gilman, Judy Grahn, Barbara Guest, Marilyn Hacker ,Allison Hedge Coke ,Lyn Hejinian , Sophie Hannah, Melin W., Susan Howe Merle Woo ,Parveen Shakir ,Sue Lenier,Anna Maria Lenngren ,Denise Levertov ,Audre Lorde ,Mina Loy May Swenson, , Mitsuye Yamada ,  Chris Mansell , Rita Mae Brown, Gwendolyn Brooks, Elizabeth Barrett Browning , Charlotte Perkins ,Gilman Diane , Wakoshi Anne *ton , M.C.Gupta, Rabindra Nath Taigore, Edna St Vincent Millay , Robin Morgan ,Marianne Moore ,Lorine Niedecker , Nellie Wong Hedvig Charlotta ,Nordenflycht ,Alicia Ostriker ,Sylvia Pankhurst ,Grace Paley ,Dorothy Parker ,Katha Pollitt ,Adrienne Rich ,Dorothy Richardson ,Ethel Rolt-Wheeler ,Christina Rossetti ,Muriel Rukeyser ,Sonia Sanchez ,Sappho ,Jo Shapcott ,Edith Sitwell ,Stevie Smith ,Gertrude Stein , , Sara Teasdale ,Marina Tsvetaeva ,Rosmarie Waldrop , Maya Angelou are famous feminst poets for their voicing the significance of women in every part of life and narrating women’s empowerment through poetries.
    There are two distinctive types of poems in Keyed (The Fog) - the women related poems and spiritual or philosophical poems. Kanhya Lal  Dandriyal has been successful in communication both types of emotions to the readers. These poems were created around sixties by Dandriyal but could publish in 1990. However, the poems are as fresh and relevant as they were in 1953 when the poet created them,
  The poems related to women are created by a man but when the readers read them , the readers feel that a woman has written those poems which , are powerful to show the struggle of females in rural or other parts of India , the sacrifices of women for the society and family, the various pains of Garhwali women in Garhwal and elsewhere. Apart from narrating women’s life, Dandriyal narrates the images of life of Garhwalis and geographical aspect specially rainy season of Garhwal.
  The poet is on his peak for describing the pain of separation . His way of narration is very simple and he communicates with his readers easily. The symbols , images, figures of speeches, proverbs, wordings of all poems are commonly used by Garhwalis .
    The spiritual poems in this volume,  are marvelous pieces of poetry for Garhwali literature. The poet uses simple language that the readers easily understand the seious subject of philosophies and that makes Dandriyal the great poet of world literature.
  This poetry collection is one of the significant collection that the poems show us the realism of fifties of Garhwal and life sketches of Garhwalis .Kuyedi is perceived as confusing and frightening situation in huma’s life. Many poems show us Garhwalis standing on the crossroads of confusion and myopic situation.
Keyed (The Fog)
By  Kanhya Lal Dandriyal
Year of publication :1990
Arunoday prakashan Delhi  91
Copyright @ Bhishma Kukreti, Mumbai, India, 2010

History of Literature
History of Indian Literature
History of Himalayan Language Literature
Critical History of Garhwali Literature
Pani: A Satirical Long Poem (Khand Kavy) by Narendra Kathait
                Bhishma Kukreti
    Narendra Kathait is one of the important signatures for writing satirical Garhwali prose. The poetry collections of volumes Tup Tup and Pani prove that Kathit can create satirical verses with the same ease as prose.
     There is a proverb in rural Uttarakhand , “ pahad ka Naunyal ar Pani Pahad ka Kam ni And , Dui taul Deshund bhaji Jandan” meaning that the water of Uttarakhand and youth are not useful for Uttarakhand, both runs towards plains. Yes! This statement is  true that Ganges and Jamuna, Nayar, Hinwal rivers are there in Garhwal but Garhwalis can not use them and youth migrate in their early age in search of jobs or beter education. Water had been a major problem for Garhwalis for centuries. This is also a historical fact that our forefathers were haaving perfect knowledge of water conservation.
  Due to necessary developmental works (making motor roads etc) , the old reserviors are drying up and there is now, more and more shortage of potable water and water for irrigation in Garhwal. In such circumstances, the sensible creative can not sit idle. Narendra Kathait created fine satirical poems centering drying up of water reservoirs, dried water pipelines because of corruption in administration and political system.
   Narendra Negi took the clue from Gangavtarn and made Bhagirathi (it is said that Bhagirath brought Ganges from heaven)  the main character or hero for creating poetries of his  long poem (Khandkavy) Pani . This author call a wise thinking by Kathit  for making Bhagirath as hero of long poem Pani. Kathit created Bhagirath as a remarkable symbol as modern corrupted engineer in this long poetry.
    Kathit criticized planners, engineers, contractors, auditors, the local self governing bodies, for not taking the required care in water management in Garhwal because every body is engaged in corruption and not spending the planned money on water management in rural Garhwal.
   Beside criticizing the government agencies, contractor and political system, Kathait did  criticize the society too as they are not aware about their duties and right for correcting the system. Narendra condemns the whole society for sleeping on their past laurels and not taking stock for present and future. 
      Narendra used simple language, old symbols , proverbs, known mythological  characters , astounding imagination, day to day problems of common men in creating this long poem Pani. The wordings create humour and satire and the reader enjoys in reading the poems and at the same time Narendra Kathit becomes successful in provoking the readers too by his satire and wit.  Since, the poems are based on reality of rural Garhwal, the readers feel as the poems are their own experiences.
 Though, the poems in prose style but have amusable flow. Many dialects are  from Bangadsyun area .
  Garhwali critic Bhagwati Prasad Nautiyal states that Narendra Kathait has his own style, flow, temperament, disposition in creating Garhwali satirical poems .
Pani : Garhwali Khandkavy
By Narendra Kathit
Year of Publication 2008AD
Publisher: Abhash Yatharth C /O  Samay Saxya, Faltu Line, Dehradun
 

History of Garhwali, Kumaoni, Himalayan Literature
Pithai Pairalo  Buransh : The Poems of Himalayan Concerns
( Commentary of Dr Govind Chatak on poetry Collection Pithai Puralo Buransh by Veena Pani Joshi)
                                 Translation  : Bhishma Kukreti
  The poems of Veena Pani Joshi in Garhwali language poem collection Pithai Pairalo  Buransh are the verses of a deep thinker, super  sensitive to the society and environment, and conscious poetess. Today, wherein , many Garhwali poets are busy in creating poems of jokes and attracting audience in Kavisammelan for a while  just by wordings without depth in the subjects; Veena Pani Joshi created poems on the real issues and happenings in Garhwal, India and around the world. The poems of Veena Pani Joshi are not limited to Garhwal but they are related to humanity and international panorama. At one ploe, Veena Pani tells about conventional culture of her motherland Garhwal that is the beneficial wordings of Rishis or sages and at another side,  she narrates the pains, joys of new era too. She is conscious about the changes taking place around us specially the emergence of ugly non-humanitarian culture. She is the poetess of big panorama. The is auspiciousness , beneficial demand in her each poem as she demands from goddess Sarswati  -- chitan ko diyo banaulun/sardha ko runwan bati chadhoulu/khairi pahad ki ansdari tel jot jagaulun/daina human.
   The poems related to Garhwali women  are the verses of of mother’s affection and rebellions . The Garhwali women are busy always in hard work and are the axis of Garhwal’s economy and social struture. Veena Pani sees Leonard de Vinci’s  Mona Lisa in their hard works.  Veena Pani Joshi does not show pity on women’s condition in Garhwal but she tries to make them aware about their super potential in the society.---teen jandari thame/gagri thame/ ganjyali gari thame/tin atp pise/ pani sare/ satti kutani rai/ utth beej-beej siyeen ni rai
   Veena Pani Joshi reminds the women that there is tender Bugyal (flower beds) on the steep ascending path. Veena appreciates for never ending hard works of Garhwali women and pleas that she requires Kutali and kalam too (hoe and pen).  Whole of Garhwal and himalayn area is facing a gigantic problem. There is problem of girl’s better education but more than that is after education, women are leaving the agriculture . Speedy migration is biggest dilemma  in rural Himalaya and the poetess is worried and says---mund mathi bharu ni cha/thanda chullon kharu nee chh/ktali dathi harchi gen /gauna pata harchi gen
    The poetess has immense affection for each part of Himalaya , all flora and fauna. In her poems, there is buransh flower ( Rhododendron flower) fuenli flowers colour the land yellow; there are kingoda, hisar, kakadi, gudadi….. There are animals as sensual, gaureya, ghughtee and there are kafu, hilans, kafal in her poems.
The poetess Veena Pani Joshi is super sensitive about wrong ecological changes by the people in Himalayan region  and says if there is no water how come frogs will voice? The readers may feel if there is shradh in village the crows will never come in the village , without bride going to her sasural, kaffu bird  will never be messenger. Veena Pani Joshi shows the deep relationship between the Himalayan people  and flora/fauna of their area. This aspect of sensitivity is new to poetry.
   Veena Pani is also insightful for changing happenings around the glob specially in Himalayan society. She narrates the loosing culture ,  beneficial culture and she also shows us  the new benefits of changes but Veena weeps on wrong changes which are dangerous  not only for Himalayan people but perilous for whole of humanity too.   
  In many verses, Veena Pani Joshi shows her ambiguity and shocks for the new unheard, unseen political perplexities and social turmoil by new changes very effectively and those poems are capable for stirring the readers . Veena Pani is shocked the readers when she shows in her poems that  that the responsible authorities for Ganges Cleaning Project search for bottled mineral water near the bank of Ganges.
   It is always dangerous to write on contemporary subjects because the creative becomes the enemy of authorities and atrocious commanders of society and religions. However, Veena Pani  does not hesitate to pen down the contemporary paradoxes of politics, society and religions. Her writings show that she is super  susceptible  for the society and environment .
  There is rhythm, there is complete poetic form, sensitivity, simplicity to understand the meanings, beauty, harmony in her poems as her father late Chakradhar Bahuguna had in his poems.
Pithai Pairalo Buransh is a remarkable collection of Garhwali language poems and is very excellent sign for Himalayan concern and Himalayan languages literature  .
Copyright @ Bhishma Kukreti, Mumbai, India

History of Indian Literature
History of Himalayan Languages Literature
History of Garhwali Literature
Garh Bhasha, Leela Ramayana :A Heritage of Garhwali Language
                                Bhishma Kukreti
    The story of  Ramayana epic attracts every society and human being because of its human values, idealism, interpersonal relationships among various communities of different or same societies, importance of individual and collective sacrifices for the betterment of family, society, nation and human beings.
     Guna Nand Dangwal ‘Pathik’ is credited to adapt Ramayana in Garhwali language for  the stage play as Ram Leela.
  We find first narration of Ramayana  story in lengthy poetic form in Mahabharata epic (Ramopakhyayan) . Later on, Valmiki  created Ramayana epic in Sanskrit.  Later on the creative of all indiad languages  as the Ramayana in different languages as “ Adi Ramayana by Sage Valmiki has been either adapted or translated into the various regional languages in India. Majority of them are not sheer exact translation instead they all have their own distinguishing characteristics.
  Famous poet Kalidas (born in  Kaviltha, Garhwal and worked in the kingdom Ujjain) created Raghuvansham epic on the basis of Adikavi Valmiki’s Ramayana. There have been versions of adapted Ramayana in Cambodia, Thai, Annam, Tibetan languages
Ramcharitmanas created  by  Goswami Tulsidas in the 16th century in Awadhi  is the Ramayana version popular in North India.
In Urdu, it is named as  Pothi Ramayana created in  17th century.
 Ramavatara Charita  is th Kashniri version written in 19th century.
 The Punjabi  Ramavatara  version is written in 17th century by Guru Gobind Singh.
A Gujarati version of Tulisdas Ramayana was created  in 17th century by poet Premanand.
The Marathi version of Ramyan is Bhavartha Ramayana written by Eknath in the 16th century. There are  references of Ramayana being translated into old Marathi during the 12th or 13th century.
The Assamese language version is Katha Ramayana or Kotha Ramayana in 15th century  written by Madhava Kandali.
The Bengali version Krittivas Ramayan was written by poet Krittivas in 15th century.
The Oriya Balramadasa Ramayana was adapted by great poet Balarama Das in the 16th century.
Buddha Reddy. Created the Telugu Ramayan is known as Sri Ranganatha Ramayana  while in  Karnataka, it is Kannada versions of the Ramayan – the Kumudendu Ramayana (Jain version) in 13th century and the Kumara-Valmiki Torave Ramayana in 16th century. There is another one titled Ramachandra Charita Purana  created  by Nagachandra during the 13th century.
The most popular version of Ramayana in Tamil is Kamba Ramayana written by poet Kamban in the 12th century.
 In 16th century, Thunchaththu Ezhuthachan  wrote the Malayalam Adhyatma Ramayanam Kilipattu 
The Nepali  versions,  one  is called  Siddhi Ramayana   created by Mahakavi skidlids Mahaju Amatye and in Khas language bhanubhkt wrote as Bhanubhkt ku Ramayana
   The Jain and Buddhist  scholars created Ramayana  for their religious purposes.
      The  learned scholars translated . Ramayana into their languages as English, Russian, Spanish, German, French, Chinese, Japanese and m many other languages .
      The  importance of Garhwali Ramayana is of many folds. The biggest advantage of Gadh Bbhasha  Leela Ramayana  by  Guna Nand Pathik is that Garhwalis can play Ram Leela in their own languages rather than depending Radhesyam Vachk’s Ram Leela in Hindi. Second important aspect of Gadh Bhasha  Leela Ramayana is its fulfilling the gap of Sanskrit classics being translated or adapted in Garhwali language.
            The story in poetic formed Gadh Bhasha Leela Ramayana starts from  the famous prayer by Ravana  and ends with the prayer of  lord Rama. In between thre are scenes of each major haapenings of Ramayana story. .The story telling style is in poetic Parsi theatre style for stage playing Ramayana and loudness is prominently visible  rather than intellectuality.  The narration by ‘Pathik’ is very simple and dialects are used that every Garhwali of any area including Yamnotri, Jaunlsar, Neet or Mana or Dusant can understand the verses. The tone is either in Caupaya or Garhwali folk songs.
  The language and tunes make this volume a heritage for Garhwali language apart from being adapted Ramayana.
Gadh Bhasha  Leela Ramayana
By Guna Nand  Pathik
 Year of publication :1983
Garh Sahity Sanskrit Vikash Parishad
186, B, Nehru Colony , Dehradun 248001
Copyright @ Bhishma Kukreti. Mumbai,India, 2010

Garhwali Poetry Collection-4
                               Uktat : Complete  Satirist Poems of  Harish Juyal
                                                                     Bhishma Kukreti
   According to the  author , there are three types of  Garhwali Satirist poetries:
Satire with   Realism  or Dandariyalism
Intellectual oriented  or Bahugunaism
Clown some satirist poetries, Thattaism or Kavi Sammelini poetry
          The satire poems , which are weaved on intellectual thinking and words are searched by intellect and not by heart come under Bahugunaism (Abodh bandhu Bahuguna) . Here the poet becomes intellectual means and lacks conventional Garhwali-soul.. The satirist Garhwali poetries of  Lalit Keswan, Vinod Uniyal, Puran Pant ‘Pathik’, Prem lal Bhatt ,  Girish Sundariyal, Netra Singh Aswal, Jaipal Singh  come under Bahugunaism , Intellectualism is more powerful than conventional realism in such poems.
                From early seventies, when the custom of kavi Sammelan started  in Delhi and now Kavi Samellan have become popular in Garhwal, there have emerged mushroom of satirist poets in Garhwali who the author put them in Clownsome poets or Thattabaj or Kavi Sammelani poets. They create poetries for amusing the audience  and could be said their poetries is alcoholic drinks for the audience. These poets pay more attention on the laughter than satire, irony and real wit. However, they are much required to create attraction among common men for Garhwali poetries. Such poetries may not be ‘Kaljayi’ or can not sustain for more than a couple of years but are essential evil for Garhwali language . Chhilvat comes under this category. Some poems of Jaipal Singh alias ‘chhipadu dada’ also come under this category.
        Satire with realism and wherein Garhwali images, symbols. reality and words are woven naturally come under the category of “Satire with Realism” and Kanhaya Lal Dandariyal is the initiator of such types of poetries in Garhwali language. Harish Juyal ‘Kutz’has extended this line of Kanhaya Lal Dandariyal and he broadened the line of Kanhaya lal that though Harish says that his poems are influenced by Dandariyal , we may see that Juyal gained exclusivity and individuality by his poetic craftsmanship and his poetic world becomes entirely different than Dandariyal but axis remains of Dandariyalism  style. Ram Prakash Arya ‘Bagchhat’ also come under this category and unfortunately his death at young age is really a curse for Garhwali satire poetry .The unpublished poetries of Ram Prakash are the best example of Dalit literature and have  humor, irony, wit, sarcasm and his attack on the castes orientation  persisted in Garhwal or in India.
       Uktat (anxiety) is the collection of sixty three poems of Harish Juyal ‘Kutz’ for which he received a prestigious most award of Garhwali literature ‘Aditya Ram Navani’ award in 2002. He has a peculiar advantage in weaving the poem that his grand father was ‘Jagari (who sings the historical songs or folk lore in a worship ceremony)’ and Harish has all effects of being a member of ‘Jagari’ family, though his father is ex-army man. Due to link with Jagari family, Harish knows the importance of vocabulary of poems from his childhood , knows how to create verses immediately , which attract the attention of people for enjoyment and dancing too. The effects of his link with Jagari family is clearly seen in many poems and  attracting capacity of his poems to the public .
Sense of lyric is visible in his each poem
As:    Uses of symbols, images  for activating the reader’s memory is a weapon for satirist as Francis Bacon rightly says,“ He that hath a satirical vein , as he maketh others afraid of his wit, so he had need be afraid of others’ memory”. As is a poem  of narrating optimism but Harish chooses the words, symbols in such a way that this poem does not become dry preaching poetry but you will smile.
Sarail ralu tipatt huyn
Jwanni jalan ku bagat hwalu
Sachhai: Sachai poem is again preaching poem but with lot of humor.
Parya patali ka pakyan  machha ni dyakha
Khundo badi patt ghulo goli bhaiji
Bal: Charles Churchill says,
“ When satires flies abroad on falshood ‘s wing,
Short is her life and impotant her sting;
But when to truth allied, the wound she gives
Sinks deep, and to remotest ages lives
There is paradox in our life and the poet shows us the reality or dirt in our society, which stings for ages :
Hamar beech man ju sher banyun cha
Oo byalai ku rangun syal ch bal
Achkalun: caius Cornelius Tacticus says, “ A bitter jest, when the satire comes too near the truth, leaves a sharp sting behind.“ and this poem achkalam is exclusivity of Juyal where he does not attack directly with his axe like words but he shows the reality through philosophical but words with full of wit
Vote denau khun angutha chhap
Adhikar  huyun chau achkalyun
Fundyanath: When satire changes into high anger, it becomes sharp attack as:
Bhasan butik halya banyan chhan rajneeti ka
Syara lwai ka sana chhan fondant
Kilai: Harish directly asks question about the wrong attitude of people
Khubsat, khibdat, bhibhdat, kilai
Parai khushi ma tibdat klai
Bhair biten gentleman
Bhitar biten sags at kilai
Myara gaun ka log:  Juyal exposes the failure of our new society in villages:
Hail-dhyadee, bhadwad khaunik dhupan laundan
Pujana raundan saukar tain myar gaon ka log
Thag : Thag is to show the ridicules happening in our whole society as new attitude:
Peeth pichhnai ag lagaik muchhalya munjhana ku ayan chhan
Paraya kandham banduk dhaurik triger dabana ku ayan chhan
Uth Jara: Maridith in his famous book -Idea of Comedy, explains about satire that the satirist is a contractor of ethos who cleans the dirt of the community and we may experience the duty of Harish Juyal in this poem as :
Kandali ka jhumpa dhol dyawa
Buransa ka phool limhao jara
Khani kyap: Though Swift says that satire is a mirror on which we can see everybody except her/his own shadow but Harish is different and he does not hesitate exposing  himself with other fellows too as said by Issac Watts, “ Satirists expose their own ill nature” as in this poem
Aj dagdyaon methai khani kyap wai ge
Mujhyun sarail fir fir tejab hwai ge
Ye jaman : Oxford dictionary defines the satire that satire means a discourse or conversation, usually through poetic form, contemptuous or condemning the follies of human beings and the abuses of society. We may feel the abuses of the society:
Barakh pujdara vai baman ka jog dyakho
Bhagai bhatag khand khand bihal hwaigyai
Guladangi: Irony is one of ingredients of  satire and Harish creates  irony in simplistic way :
Yojanau ko parsad bajat ki tailind khaindi khundik
Kamisan ki dabali ghumaiki pardhan guladangi kari ge
Kana garud : Telling the follies through indirect way is one of the pet style of Juyal from many his styles of narrating the subject as :
Paray kudi agyan chaind, arvi ag bujhan chaind
Bhitar bhitar  damar lagaik bhair jol lagan chaind
Pad ku Uyar: The clergymen attacks on evil and not personalities. Same way, most of the time,  without self interest,  the satirist attacks on evil without considering whose evil is this as:
Kail karan pahad ku uyar rai
Baid hankatt jair/bukhar ma lachar rai
Sakla Log: There is  contradictions in the society and is found in  individuals too. The satirist exposes various types of contradictions through his poems as :
Byali tak jain tumara jalad khanin
Aj vaikihan ma han misana chai hain?
Apnu gujar chya k kala pani ma kaiki
Gura thai bal pivar doodh pivana chau hain?
Kichad-Pichad: The job of satirist is to create anger in the mind of reader or audience for correcting the wrong happenings in the society and Harish Juyal performs well his duty as satirist and humorist for awakening the readers:
Bajar beech sabji-mandi kichad pichad
Such ka chawk, dukh ki dhandi kichad pichad
Jagri tund, dhupanu fund, bhut disco
Hadfail bichari chandi kichad pichad
Jai Ram Ji ki: The objective of a student is to have knowledge and endeavors for gaining knowledge, or a soldier should have brevity as main characteristics but if the individual or individuals as society forget their mottos and actions, the poet becomes vociferous and speaks like by using powerful metaphoric words , common images and symbols:
Woo Bandar hauri chhai jaun bwal akad se, lamka ma jaiki Rawan ka samni Jai Ram ji ki
Tadtada hweki college chali gen hero bauniki
Syani sagat par knowledge dekho jia ram ji ki
Ghanghtol: Usually, the poet is always a philosopher and a teacher too,  becomes sad by seeing the negations or contradictions in the life and  expresses her/his objervations in different style and forms. Harish Kutz is an expert showing us negations, disagreements, paradoxes of life in humrous ways by using conventional and modern images and symbols:
Farak nauna naunyun ma karan walun suno tumara nauna suk, nauni lal chachkar rai
Sadgunon ka painchha ki tu bat tain ‘kutz ‘ ni kaur, chauchhwadi man-hater ka chain teeta human dwara rai
Ved-Bidhan- When a decaying situation in the society becomes beyond recovery and recovery becomes compulsion, the satirist leave humor, irony, funny ways, mimicry and speaks the truth without mincing the words as harish says:
Geeta, puran, kuran ku chhwara, sabyun ka eksani gyan ch chhwara
Kaffu lagani kaga tain dhai, bhali buri yakh jawan ch chhwara
Gaidi Dhair: Robert Harris (1990)  explains the job of satirist in “ The Purpose and Method of Satire” , “… the specific targets in satire are often used to instruct and correct the general populace..”. Harish Juyal is not behind the saying of Robert Harris:
Ini tham chor gundon ka note sahi adim tain de le bhote
Pas huno ku mantar seekh, mixie man ni pees silvat ma ghot
Seekh: A teacher does not leave his properrties even after his death and same is applicable to Juyal. By profession, he is teacher and does not leave the habit of teaching and preaching , though, with wits and humor in his poem Seekh, where he also  uses the folk story of Garhwal with ease:
Bhair tala lagyan yakh bhitar human chhan khandwar
Talu twakan valu dida dil ku khwalan seekh
Kiali dhareen takk teri paraya banthun hatyana ki
Sat gwairun apas man tillu danI bantan seekh
Vandana : Willium Hass says In “Some Characteristics of Satire” that  the application of the satiric method is more of attitude or stance than a gener or type of literature (“ It is not bounded by form and structure but exists as an approach to the situation which can be present in any of the many literary forms” ). If Harish Juyal prays or worships a god or goddess, his prayer or worship definitely will have irony, humor, wit .
Jayati jay jay man siSwati jai kumau Garhwal ji
Kukur bi naadi bukhai gen haman jaunthe pali ji
Sel: The best satire is which irritates the audience for knowing the evil in the atmosphere and though the audience knows it but feels the pinch after poet shows the evil indirect method. Harish is expert of pinching the public by his poems:
Halwa khaiki dant pisena chhan, ghisena chhan
Adai samjhaik nauna bayena chhan t bayen dya
Gairal: There have been many satiric  scenes in various Hindi movies against big family or more children by a couple . Same way in Garhwali literature, a couple of poets tried to criticizing the more numbers of children however, but Harish ’Kutz’  goes ahead of all in creating humorous satire  against big family and supporting small family by using  inflation, exaggeration and best uses of symbols and images  .
Panchaun funkara maran lagyun , chhayun chhati fulanu
Sataun  afat kaurige syu abi lpyan myal ma
Khani peeni kya ch apdi twaima sach bwanu chhaun
Min tibasi bhat khayi ek daduli dal ma
Bikhili Dunya: When a poet becomes straight as truth teller, his poem becomes very sharp .Samuel Sullivan tells that undeserved merit is satire and we may experience what Samuel means by reading harish 
Pap k bhitar raibasu kaurik
Sachai ki delim thukani chh dunya
Aadim aadim tai ghulan lagun chha
‘Juyal’ dunya thain ghulani cha dunya
Sach ki Ankhi Motiyabind: Harish is also the master of mock encomium and since, the reader feels that the poet is sincere his narration is well understood by readers without any difficulty. Feinberg , Pfaff, Simpson  cautions that if there are miscues and errors in the mind of audience or readers, the deadpan or satire does not make any effect and audience struggles either to understand or just reject the subject even if it has lot of humor. Harish provides full of cues through conventional symbols , images, proverbs to his audience  in his satiric poems even they are with values and preaching:
Sach ki ankhi moribund jhutha ankha chhala chhan
Burai chamkani cha chamm bhalai farai jala chhan
Baila-banja ghas peendu khaiki utana human chhan
Jaunl annai danI kamai unka giccho mwala chhan
Bakkibat: Exaggeration  creates humor and satire too provided the poet is wise using right and with words of cues:
Kukar-kakhad ek bhadlind mund kucheki dagdi parali chatna chhan bakkibat
Ichchadhari chhpodyaman hamari gaun man nai nai laguli katana chhan bakkibat
Au Rai Au : In Garhwali as in other languages, the same sentence or group of words have double meaning and the tone is the only way of differentiating of real meaning . Harish did an experiment by using “Au Rai Au’ group of words very effective to create satire with hmour:
Hamari kakhdi chwarnu chhe tu au rai au!
Sular putuk dharnu chai tu au rai au!
Kana garud t tyara human chhan yar dost
Ar hadki ghughtyon ki twadni chai tu au rai au!
Jhail: It seems as if  Stanley Lane Poole read Jhail poem of Juyal and that is why Stanley  says that satire has a power of fascination that no other written thing posses and . Jhail is perfect humorous poem without any twist and complexity. Though this poem is somehow a love poem by using  different - different figures of speech, the poem became a pure humorous poem and a Garhwali will laugh loudly after listening or reading this poem
Log bwaldan ki jwan dhung ma ag hond
Takk lagaiki ayee ar parekh jai
Parmesur :The saying of Nathaniel Hawthorne applies to the poem Parmesur, “Of a bitter satirist it might be said that the person or thing on which the satire fells shriveled up as if devil had spit on it”
Khadu lagaunlu tyara nauku jab bipakhsyun ki
Nikal delu jhiran-kiran parmesur
Matlab yoch : In Matlab ya ch , Juyal tenors soothingly rebukes the frivolous  life of rural Garhwal in his present time . This poem reminds us the poems of Pope’s Rape of the Lock (1714)
Karjpat l dabe gin bhula myara sukila din
Myar banth andhyari rat udankar ni ayee matlab ya cha
Padhan Bada : Padhan Bwada is not satire in its full sense but a sad story of aged person of villages of Garhwal whose children are migrated in plains and the aged persons spending their life in loneliness. Samlaun is also same type of poem
Gura Vandana :Dr Shantarani Says that satire is the strong weapon for showing antagonism and hate  and we may experience the odium and animosity against the social  system at the fundamental or base level  but vital rank of democracy i.e.  inhabitants   of village :
Ajanau tain katan wala tyara dant todi delu
Juyal thain dhann podalu juttu hath manija
Bhaut Badhiya: The collector of Amar Kosh, Shankar Puntambekar states that “ The satire is the razor-sharp expression for the  era for criticizing the wrong happenings in the society. The satire hits very effectively where there is injustice, inequality, abuses, exploitations,  immorality, nepotism, factionalism, corruption, classicism, hoardings, red tape, unemployment, drought, flood, food scarcity, adulteration, family dynasty ism, ..”Harish hits on the above wrongs in the society through his poem “ Bhaut Badhiya”
Butpujai: First  prime Minster of India late Jawahar Lal Nehru said about the famous cartoonist Sahnkar, “ ..a true cartoonist (satirist)  is not just a maker of fun but who sees the inner significance of an event and by a few strokes impresses on others…”  Harish Juyal has also the power of showing us the inner significances of wrong happenings in our allowing superstitious (andhvishwash)  in our society in Bhutpuja poem :
Gaudi kilai latyani cha, kilya pooj kali rat
Jagardar murga kunai, hudkya da palya le hath
Desh ka hal: Dr Alka K Dange says, “ The satire without humor becomes abuse and desiccated.”. Harish knows mixing of humor in dry subject and expertly makes such subject as entertaining as joy as in Desh ka Hal:
Jaun saanki bhakk bilki desh ka
Voo dyabta banya chhan re desh ka
Aibi Goar: Harish has gifted competence for using Garhwali words which make the satire as entertaining as bad-badan’s folk song as Issar Evan says, “ The satire becomes entertaining and tasty when it has natural humor”.
Abinda anbolya youn gorun tain dekhi dekhik
Bagh bujya putug khitgani  marana chhan
 Little Peg: M S Abrams describes satire as the literary art of diminishing or derogating a subject by making it ridiculous and evoking towards it attitudes of amusement. Harish makes the reasoning of taking alcoholic drinks as ridiculous  as top most  satiric poets  of world class poetries did in their language poems:
Little peg pen pwadal bwe ka saun, tab talak ju tvai chwadalu bwe ka saum
Yanl pet ki kidi mwardan kuch ni hondu, tyara saun ju jhoot bwalalu bwai ka saun
Kushal Kamana : It is not that Harish can not create serios and inspirational  poems, his kushal kamana is the proof that Harish is master of other branches of poetry other than humor and satire
Apan banth ku gham meel sabyun thainki
Kaunpun ni ra kwee tyaru myaru bhai tab
Choosi Ja :Dr Suresh Maheshwari says that the poet gets inspiration for writing satire when there is conflicts and struggle between idealism  and reality, thoughts and implimentative actions and it is sure that Harish got inspiration to write the poem Choosi Ja by observing many conflicting struggle, obligationlessness and deceptive nature and mannerism in the society:
Jaun thain taranai vee duban lagyan chhan
Chhal paunchhi hamthain baglike bwagan choosi ja
Daundya dancer: It seems, as far as satire poem creating is concerned,  Harish Juyal runs on the line of great poet Lord Byron who said , “Fools are my theme, let satire be my songs” and Harish creates poem criticizing the youth who are forgetting the natural etiquettes of society or arts
Myalu chati deli meri ek khanate ma , ar moch dyakho Rana pratap jan bananu chhe
Kandud chhan byanda chhan tyara dhameli chhwadin cha teri dhoti pair chuwa kyonki sharmani chai
 Dhad : Dhad poem is humorous and satirist as well and with full of conventional abuses of Garhwali are used by him in Dhad and  every Garhwali reader whether he speaks Garhwali or not that Garhwali will enjoy the poem .
Jail hamaroo banthu chorik khan bhare
Vaiki patt gand mori jan bhare
Hey Ween : Clark says that satire need have no moral lesson or didctic purpose but be aggressive or critical to situations and harish is expert of creating such satiristic poem which attacks the situation or society in Hey ween
Chauchhwadi hamari chhween var pwar he veen, ram dain log bhaut jaltmaar hey veen
Jarasi jai din bitai ham ufran baithi, sya unka mukhund jhwalu pod , hey veen
Myara Mulak: Late Kanhaya Lal Dandriyal wrote a timeless poem for describing Garhwali (myaro Gadhwal, Bharat ko Bhal…). After that the satiric poets in Garhwali, habitually, write poem to describe Garhwal this way or that way but no body could provide such a witty poem as Dandriyal could offer. Juyal also wrote the poem for description of Garhwal and he showed the respect to Dandriyaal in his Myara Mulak  poem, which again shows the effect of Dandriyal on his successors in satire verses:
Dandriyal ji ki gicchi podin aunla danee, bachyun nirbhagi maryun bhagyan myara mulak
Juyal rai santula jan cchvaun cchwan ni kaur samali ki rakh apni gicch myara mulak 
Chor Chatva : Maynard Mack says about satire, “ Satire .. Asserts validity and necessity of norms , systematic values and meaning that contained by recognized codes.” Harish Juyal proves the validity of saying of Mack in his poem where he pins point on the continuous erosion of social simplicity and increasing double standard in the society and at the same time provides the solution to check the erosion too:
Birala doodh ka jagwal karna chhan, kana dai jamana chhan, gura raudi thamik bhitryun bhitaryun chinch chhulana chhan
Golan lagan ni bisari ‘juya’ bhitar bite chital rai aunsi ki rat chor chatva tyar dwar Khulna chhan
Maya Ku Fikval: This poem is different because from just reading it you will feel it is a
love poem and aimed for an extreme love of a lover with lot of humor and wit without attacking anybody:
Chauk teer klai ai tu junyali rat ma
Bhagwan jani jun  far tidwak aige
Bandarya saloot: The specialty of Harish is to attack with humor on double standard , deceitfulness and trickiness in the society . Ravindra Ryagi a Hindi satirist says, “ Satire is the best medium for  exposing the wrongs or misconducts  in the society. If there is humor in the satire, it becomes more sharper and effective” . The poem ‘bandrya saloot ‘ of Juyal is the true witness for the saying of Tyagi
Bhair satkar karna chhan bhai log bag bhitar fitkar marna chhan log bag
Rwai rwai ka  puchhana raundan hal chal, haisi hainsik morna chhan bahi log bag
Mera Dukh : If we analyze in depth the tragedy is the mother of satire and humor . Mera Dukh and Jikudi buthyanu aige poems are the examples of inner pain, hopelessness but uses of symbols (exaggeration ) and images for creating humor :
Myara  dukh ithga jathga gaina asman ka
Riti Bhandi: Eminent Hindi and Marathi satire critic Alka Dange says that according to learned knowledgeable, there are seven elements of satire “ reality, seriousness, sensibility, mature language, intellectuality, allusiveness and neutral analysis . Riti Bhandi is  one of the examples of poems created by Harish that he fulfills the literary norms of satire creation
Khud: Harish is a insightful poet and can write tragic poem too. Khud is not satiric and humorous poem but a poem of sadness for emptiness because of something lacking in an individual. The poem  Ulyara Paran, Gani, Gijar  poems  come under this category .
Samali Jai Ho: The eminent Hindi satirist Sharad Joshi  says, “ The main element of satire is that it should be attached to struggle of life or attached to an average life. If the subject and description of literature is not attached to life, there is something wrong with the satire”. Samali ja Ho is a love poem but with wit, humor, sensibility, struggle and  liveliness of life. If Sharad Joshi would have alive he would have said that he defined satire by reading the poem Samali Jai Ho by Harish Juyal
Athgarai: When the  prominent Hindi prose satirist of India , Harishankar Parsai says, “ satire shows us life , criticizes life, wrongs, lies, heresy, humbug etc” it  means his saying is also dependent on the poem Athgari of juyal wherein he attacks on the trouble of big family and non-application of family planning devices , alcoholism, taking money from money lenders, gambling, bureaucracy, inflation, discrimination in the society and so on . Chhenja poem is also best example of such type of satire, which Parsai said
Didactic Poems by Harish : Sacha bol, bird naya sal ka are not satiric nor humorous poems, which show his capability for creating different types of poems
Meru Bachpan; Meru Bachpan  is an autobiography of an average Garhwali’s childhood and wordings, symbolic approach make this poem readable and enjoyable .
                       

               What  Harish Juyal ‘Kutz’says about his works
(this is translation of Harish’s saying “ apni bat or my words’ in this collections of poetries )
  In my opinion, to communicate the tragedy, pain, imbalances and, laughter -happiness of my own heart to the hearts of others is poetry.
 Today’s human being is not living the life but he is cursedly struggling for the life .because, these days, there is anxiety , disquiet in the life of an average human being. ….I understand that every person is under the attack of anxiety, worries, unease .
    Today, there is wrongs everywhere in religious, social, economical, ethical, political circles . The illiterates are the teachers and authority for providing the knowledge to the knowledgeable. There is dirt and bad smell in the wrongs happening in the whole society and we have to close our nose to avoid such wrongs happening in the society.
  I write poems because through, I can attack fierce fully on the bad happenings, wrong approaches, malpractices, who are busy damaging the basic norms of ethics and at the same time not understanding the good changes in the society or government administrations …..
For me, the poetry creation is also a way of being exclusive from the masses  .
Another secret is that by creating poetry I feel liberated from the tension arose because of  the bad happenings here and there and everywhere .
                       Brief About Harish Juyal
  Date of Birth: 21 September, 1969
Place of birth; Malla Tasola, Badlpur, Pauri Garhwal
Education : graduate and diploma in Education administration/teaching
Literature: writes poems in Hindi and Garhwali and is famous poet in Kavi Sammelan
Awards: he received awards
1- Aditya Ram Navani Purushkar for his book ‘Uktatat’
2- Chandra Kumwar Puraskar for hindi poems
                                           Conclusion
  Harish juyal is son of soil and he did not leave anything even the remotest of garhwal in his poetries -geography, social structure, agriculture, languages, culture, rituals, arts and so on
 Juyal is perfect and eminent gazal creator in Garhwali language . His language is pure Garhwali even in Gazals
His way of creating poems are his own and that is why he is called the exclusive poet of his time
From form and style point of view, he uses all forms and styles found in contemporary Garhwali poetic field.
In a very few words he is capable of saying big story and big meaning and this capability was with only great poet of the world Kanhaya lal Andria (Kukreti says that Dandriyal is one of topmost 200 poets of world poets) . He maintains disciplines of poetry but it does not mean Juyal does not do experiments as and when required for the benefits of Garhwali and poetic field as whole
Though he uses Badalpuria Garhwali I.e Salani or Garhwali of south Garhwal but it is going nerer to Shrinagarya and tiryali, which is good sign of completing the process of Standardization of Garhwali language .
              His uses of symbols, images, figures of speech, constructions, style, autonomy, wholeness, uses of right references , conflicts and contradiction, meanings, lucidness in the poems, shock treatments to the readers all make Harish Juyal different gene among other his contemporary  Garhwali  poets.
 His poems show that Juyal is sensitive about wrong happenings, he is knowledgeable about all fields of Garhwali . He is concerned about culture, environment, benfits of beneficiary changes taking place in the world by at the same time cautious abour wrong changes too. His deep knowledge about human psychology is always visble in his each stanza and this specific knowledge makes him great poet of India
 His choosing the right words make him the attraction of kavi sammelan and he has capacity to increase the crowd in any Garhwali kavi sammelan