Author Topic: Tantra and Mantra of Garhwal, Tantra and Mantra of Kumaun, Tantra and Mantra of  (Read 80492 times)

Bhishma Kukreti

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Dear Dobriyal ji

Thank you sir

You are right that many great mantrik and Tantrik have been from Rajkil as Bhairvagdh temple was a kind of university for matrik education in past

I heard it from my elders when i was child (Jaspur Dhangu)

Shri Peetambar datt Dobariyal is preast of Bhairv mandir if I am not mistaken .shri Prem Ballabh Dobriyal (now at gopeshwr ) has also good knowledge of Nathpanth literature

Apart from these , following persons or their forefathers had Nathpanthi or tantra-Mantra literature (as Per Dr Vishnu Datt Kukreti of Barsudi Langur Valla )

1-  Adity Ram kukreti Village Barsudi , Langur Valla : nadbud, Dariywali and Dyat Pujan

2- Anand singh : village Bagda , Veeronkhal , PG : Bhairavwali

3- Gokuldev bahuguna or his forefathers : Jhala, Chalansyun PG : Indrjal, Narsinghvali, Mahavidya, Jantr Vidya, Netrpali, Virvali, Rakhwali, Saidwali, Den ki Rakhwali, Jurtodi, Fodi Bayali, Selividhi , Bhairavastak , goril mantra , Panchmukhi Hanuman

4- Late Dharma Nand Jakhmola , vil Jaspur , Malla Dhangu, PG : Rakhwali, Good Mantra, Doodh mantra , Gaunt mantar

5- Gobardhan Pd Nautiyal : vil Patali, Kandarsyun PG, Ghatsthapana , Kurmashtak, Sarvjadu, Ukhel , Kali ko rakhwali, Ashtavali maimanda Rakhwali, and other total seven manuscripts are with him

6- Govindnath vil Uneri, Bichla Badalpur, PG, Rakhwali, Olyachar

7- Jeetnath : vill, Amadi, Dabralsyun Vaidai Pariyun kee , Anchharvali and Dalyaun ka Sahity

8- Late Parmanath , Vill Raneth, Malla Dhangu, PG All Dalyaun ka Literature

9- Dharma nand Pasbola : vill . Naini , Langur, Banghat, Nadbud, Samain and many mantras

10- Late Pabbunath : vill Adali, Dadamandi , PG, Shankrachary Vidhi ( Netrpali,

11- Budhanath, Uneri, Badalpur : Chhidrwali, Samain, Mantravali, Chaudiyaveer , and many Mantras

15- Mohanlal Nautiyal : Chauranginath ka tisala

16- Late Radhakrishn kukreti, vill Barsudi  Langur Valla, Pg, Nadbud, Ganitprakash, Dariyau, Chhidrvali, Seli, Bayali, Narsingh appraksha, Hanumant, Chudail ka mantra etc

17- Saty Prasad Juyal vill Nairul malla Dhangu PG, Dariyamantra and Juyals of Nairul were also famous for many mantras in the area

18- Satyprasad Bahuguna vill, Maihalyonri , Chalansyun PG, saidwali, Mochwali

19- Harigaon, vil Amgaon, patti Udaypur, PG : Many Mantras

20- Lalit mohan Kukreti, Bhimsinghpur , Kanvghati PG Mahanirvantantr, yogini Mantra, Kularnav Tantr, Avdhut Geeta

Dr Purushottam Dobhal mentioned the following historical tantrik or mantrik of garhwal (aitihasik tantr vidya ke vidwan)

Badaru Sweelyal

Vasvanand Baluni

Chuplyaji ,

 Madu Pandit

Atmaram Thapliyal

Sannadas

Mangalu

Rudiya

Avataru Raut

Maundas

Chheludas

Dikkudas

Garhwalis provided  the following New Original Tantra to the world

Manini

Pingal

Neel

Sarswati

Cheen

Meru

Rudralay

Kali

Bhishma Kukreti

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Mantra and Tantra Literature of Kumaun - Garhwal

   Suar ka Bhed: A Mantra Protecting from Wild Animals and its Similarity with Vedik Mantra

  सुअर  का भेद : जंगली जानवरों के  रोकथाम वाला मन्त्र व अथर्ववेद के मंत्र से समानता

                          (Mantra Tantra in Garhwal, Mantra Tantra in Kumaun, Mantra Tantra in Himalaya )

                          Commentary : Bhishma Kukreti

                         Collected and  Publiched by Dr Vishna Datt Kukreti and manuscripts available from Dharma Nand Pasbola, Naini, Banghat, Pauri Garhwal  and late Ram Krishna Kukreti, Barsudi , Dwarikhal, PG

   This Mantra is part of ' Mantravali'  a literature of hundreds of miscellaneous mantras of Kumaun and Garhwal. Unfortunately it is not discovered the full Granth of mantravali . The various mantriks have manuscripts in parts of this wonderful Mantravali literature . There are Mantras as Suar ka Bhed, tota Bhagane ka mantr , Jwar ka mantra , Ghunand ka Mantra etc . It is also sure that Mantravali is not created by one creator but many Mantriks as language and deities differ from one Mantra to other

 Take example of Suar ka Mantra , the start is by Shri ganeshay namh and there is prayer of Shri ram Chandra, Seeta, Lakshman and Hanumant . This clearly shows the effect of Vaishnava Panth on Nathpanth.

      In any Mantra the following ten aspects are important :Janan (Generation) , Deepan (enlightenment or Illustration) , Bodhan (understanding ) , Tadan (Blow, Whip, Great Sound) , Abhishechan, Vimalikaran (Cleaning ) , Jeevan (life) , Tarpan (sacrifice or Offering) , Gopan (Twist, secret, )  and Apyayan (causing Fulness)

                                           सुअर का भेद

       श्रीगणेशाय नम : ॐ नमो आदेस . गुरु जी कू आदेस . एक बालकनाथ चले खेत बिच , उजाड़  खाई बालकनाथ की पड़ी दुबाई , फाणी सा हनोमान की पड़ी दुबाई बंध बंध  रे बाबा  हणीमंत बाबा सुंगरी की सूंडी कू बंध  रे बाबा दांतुणी कु बंथ रे बाबा चार पुर पैर कू बंध रे बाबा . नजर बंध करी नील्याई तो गुरु महादेव की जटा काटी पारबती पीड़ा फोड़ी खाई उधो अजनी बोलाई मेरा काम करी नील्याई तो रजा रामचंद्र की आज्ञा नी पाई सीतागावरग दांत लगाई जती लक्ष्मण की आज्ञा नी पायी . सुंगर कू बंध नी  ल्याई तो राजा रामचंद्र ज्यांक जड़ाऊँ हीरण चीतळ वार से मिर्ग्याले कू बंध के नी ल्याई तो मूरत जल्या तेरी कार दुबाई मैमंदा तेरी कार दुबाई इस सुंगर कू बंध नि कराई नी ल्याई रे बाबा हनोमान गुरु मादेव पारबती की कार दुबाई. चार खूंट को बंध नि ल्याई तो गुरु महादेव पारबती जी तुमारी कार पड़ी जाई फोरमन्त्र इश्व्रोवाच : यीं राखे बार बभूत मंत्रणी २१ चार राड़ा चारों खूंट मा रखणो  एक राड़ा बीच खेत मा रखणो पांच रोट पांच राड़ा कि पूजा ल़ाणी खरवा कि झोली करणी पांच आना भेंट करन भेद सुअर को छ

   Now you may find similarity between this  Suar ka Bhed Mantra in Vedik Mantra

                            अथर्ववेद , आठवां अध्याय , चौथा सर्ग

                     

(ऋषि - चतन . देवता इन्द्रासोमदयो मंत्रोक्ता . छंद -अनुष्टुप , जगती , त्रिष्टुप )

हे इंद्र १ हे सोम ! राक्षसों को दुःख दो , उन्हें नष्ट करो ... भक्षण करने वाले राक्षसों को मारकर हमारी ओर धकेलो और उनके पक्ष को अत्यंत निर्बल कर दो ......

  उलोकी के समान जो राक्षसी रात्री में हमे मरने दौड़ती है और अपने को अदृश्य रखती है ... वह सोम कूटने वाले पाषाण के शब्द से दुष्ट राक्षस स्वयम ही नाश को प्राप्त हो

 This is one example that the mantra of Garhwal and Kumaun are in the same pattern in terms of psychological effects as mantras of Vedas

Copyright @ Bhishma Kukreti , bckukreti@gmail.com

Bhishma Kukreti

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Mantra Tantra Literature of Kumaun -Garhwal

                     Samain : A  Rare Collection of Mantras and Yantras (Jantras)

                     समैण : मन्त्रों  और यन्त्रों का अनोखा संग्रह

                     (Mantra Tantra in Garhwal , Mantra Tantra in Kumaun, Mantra Tantra in Uttarakhand, Mantra Tantra in Himalaya ) 

                           Bhishma Kukreti

                Dr. Pitambar Datt Barthwal,  Abodh Bandhu Bahuguna and Dr Vishnu Datt Kukreti apart from Dr Shiva Nand Nautiyal , Dr Govind Chatak and Mohan Babulkar are mainly credited to provide description of Mantra and Tantra of Garhwal-Kumaun . However, Dr Vishnu Datt Kukreti provided full knowledge about Mantras in Garhwal and Abodh Bandhu Bahuguana provided lterature in historical aspects of Garhwali literature 

   Dr Vishnu Datt Kukreti wrote about Samain in his classical book Nathpanth : Garhwal ke Parpeksh men  and Abodh Bandhu Bahuguna published the whole Mantras of Samain in Kaunli Kiran

      As far as manuscript of Samain is concerned Dr Kukreti describes that the size of manuscript is 20x12 centimeter . There are ten lines in each page and in quite a few pages, there are eleven lines of mantras The manuscript is of 53 pages.

    The booklet is devided into three parts Yantr Vidhaan, Samin Vidya and Dhamdev ki Ker

    The first part of Samain is upto 21 pages and there are many Yantras . These Yantras (Jantar) are to avoid/stop/finish -- various deseases, . bringing prosperity, having child by women who dont have child for many years, commanding over king, and Ashtbhairv jantr, Aanchhari Jantr nadbud jantra, Narsing Jantra, . There also Beej Mantra in the picture of yantras

  Secondpart is samain which starts from अथ समैण लिषित : ॐ नमो आदेसम .. and ends राजा रामच्न्द्रिकाय नमह ......फुर्र मंत्र इश्व्रोवाच इति शंकर्चार्ज विधि लेषित मंत्र झूठा जाई त देव मधे महादेव कि आण  पड़े जाई तारा मधे शुक्र कि जाण पड़ी ब्रिछ मधे चन्दन कि आण

  The literature is nathpanthi literature and language is Braj/Khadi Boli mixed with garhwali words . There are many historical aspects described in Samain as about two wices of king Ajaypal. There is description about Kantyuri Kings Peetam Dev, Dhamdev and Brahmdev of Kumaun region.

  Rare  of rarest is that there is descrition of Shankarchary . It shows that the literature is written after fifteenth century as there is description of Ram chandra too The booklet is important to know mid age history of Garhwal and Kumaun

 Dr Kukreti posted the manuscripts available with Shri Maheshanand Baluni of Uttinda Dhangu Pauri Garhwal,  Shri Gobardhan Prasad Nautiyal of Patli-Bali, Bichhla Badalpur Pauri Garhwal , Dharma nand Pasbola , Naini, Banghat Pauri Garhwal, Boodhanath, Unneri, Bichhla badalpur Pauri Garhwal  also had Samain manuscript with them

  I shall be forwarding mantras of Samin to you very soon.

Bhishma Kukreti

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Culture of Kumaun and Garhwal
 
                      Kamardani Mantra

                      क्मरदानी मन्तर 
 
(Mantra Tantra in Garhwal, Mantra Tantra in Kumaun, Tantra Mantra in Uttarakhand, Tantra Mantra in Himalaya )

                     Presented by Bhishma Kukreti

         Collected and edited by Abodh Bandhu Bahuguna

   

      When this author started providing the information about Mantra in Garhwal Kumaun the aim was information about language and contribution of nathpanth in development of culture in the region. However, when many readers showed interest to know more and many readers oppose the subject as Andhvishwash, the author has to do more research on the subject

    It is surprising that all Mantras in Kumaun and Garhwal are philosophical, historical, spiritual in nature

Take the example of following mantra which will tell that mantras in Kumaun and Garhwal are philosophical and spiritual in nature . the Kamardani Mantra is created in eighteenth century as the language is dominated by Garhwali of Pauri Shrinagar side .the legacy of Braj/Khadiboli language is also seen in this mantra .  The creator is definitely a Brahmin who is Shakt too . The Mantra also indicates that in that time Hanuman also becoming famous deity as happened in other part of India. It is general awreness that Hanuman became special deity only after Tulsidas created Hanuman Chalisa

   There are mentions of Bharon and Khetrpal in this mantr which is common in Nat
 
                                  कमरदानी   मन्तर
 
   ॐ नमो गुरु जी को आदेस . गुरु को जुवार विद्वामाता को नमस्कार . पैल कामरू कामरू थै : मेगल दानौ कामरू लै : छेपक दानौ करे को उजाला असी दानौ कामरा पारा: मेगल दानौ चाड़ण   लागदा डांडा दानौ हलकण लागदा : बटुक भैरों हंशदो   आयो चल हळव्या   दिन छोड़ण  लायो : घर घर देवी पूजा लायो : तुमेरू तुमे रक्षा फुर हो माई . गुरु का वाक: एक दोसरी कामरू थै : गेग्ड़ दानी कामरू लै : छेपक दानौ मारू छाल :  . कामरू प्रचंडा कामुस्या हठ : जब हणुमंत  शकिर ह्व़े नौलक दानौ भागी गे भागवा दानौ भागण लागवा : उबा भैरों परबत जाग्वा: भैरों खोले रथ फुर मन्तर इश्वरो वाच : तीसरी कामरू कामरू थै ; मेगल दोनों कामरू लै : गोला दानौ भयवार  : बस्तरी दानौ कामरू पारा : पैरो दानौल लियो औतार : कावर देस्तो आयो भैरव खेत्रपाल : घांडी घुन्गरी उठे रिमीझिमीकार : राख देवी पारबली हमारा नाऊँ छेली  मुड़ी भैसा दानौ लखब्याबद कामरू जाग्वो बटुका भैरों कामरू जाग्वों बतीस ब्यादी न्ठ्या भाग्वा बंदी जम्पो नगर जाई बतीस ब्यादी खुली जाई अप बति श्री राम की कार : ब्यादी नियो दोसरी बार : आवे कावरू अहोहार : अरहर कम्पे मेरु मन्दिर बजरंगी पार : मेगल दानौ हंकारो जाई : कावरू देसते खेड़ पेडाई   : कपिला भैरों पाँव तो आयी सौल से ब्यादी लिच्ली लायो कपिला गोरिला दानौ मिल घटगडा विका वत हिंट . बावरी चोडा चड़कण :  लाग्यो थरहर मन्दिर कम्पण  लागवा गोठ गया इड दानौ मारा बाबरु भितर जीउराँ मार्या अब पवंति श्री रात की कार : ब्यादी नि अवे दोसरी बार : फुट मन्तर इश्वरो वाच : चौथी कामरू कामरू थैई चौडिया खेत्रपाल : गूंगी daanकतमरु  लेई : गोला भैरों मन्दिर ठोई : टं का सबद ना जाने कोई फुर मन्तर इश्वरो वाच : पांचो कामरू थैई चौडिया खेत्रपाल कामरू लैई गूंगी दानौ कुंकारो  ध्याऊं असी मसाण को भयो मिलाऊं : सिंगी चेडा हुकुम करे : नौलक दानौ थरहट पड़े : लुवारन  घण गडायो तब असी दानौ की गल में पैराया माठल   मुठल भैरों खेत्रपाल पवन्तो आयो वार ब्यादी लिली आयो ब्यादी रिबेसुर पूछण लायो : घर घर पूछे रिषेस्वर ब्यादी : नौलक दानौ लियो सादी : ब्यादी रिषेस्वरन लाया ताड़ा तब आयी पौंछे मदेस भराडा  : आदा डमरू तिरसूल धारा बतीस ब्याधि लिचलेसमोदर पारा तब बीररूपी हणिमंतन   लियो औतार : लेयिक मुगदर कामरू गये कामरू थरहर आणे सौल ब्यादी लोटो धरणे तले देहि बजरंगी श्री राम की कार : ब्याधि नी आवे दोसरिवार : रिख बंध थिर बन्धु बंधौ  दौं दौं कार ; कामरू प्रचंड का मुख्या बीर खेत्रपाल : तब ब्यादी रिषेसुर कामरू गये घर घर तनो की पूजा लागी तब हणीमंतन मारी उछाल कम्पे कामरू मछ पाताळ  : कम्पे कामरू डूंक हलाई पौन का सबद चलेच लेय्यीक मुकदर कामरू गये हणीमंत मुदगर दिनी ताल : सर्वब्यादी लिचले समोदर पार : फुर मंतर इश्व्रोवाच :

       कन्च मन्तर काली मसाण : कामरू प्रचंड कामुख्या थान : भाज्दो , सीद कामरू जान : बोले देवी मन्दिर हाकि ललु ब्यादी न्ति या भागी : महाविद्या महादेवन उपाई व्यादी रिसेसुर का गल मा पिराई गोरक्नाथ समरो अब मैं तैं धुते सिषी खेत्रपाल भयो आदि सगती को पूत :टनेल सुमरी कामरू की सेउले खेत्रपाल लेखा निरंजन भयो : फुर मन्तर इश्वारोवाच : छटी कामरू कामरू थैई गेवर दानौ कामरू लेई : सुमरा दानौ करे अजाला : चौंडा दानौ कामरू पारा : चिलिमिली दानौ वसत्री दानौ को भयो मिलाज : सुमरा दानौ आदरु आयो वर्मा दानौ लेषण लागो चलहल  चलणे लगा चार ब्यादी छोड़ण लाग्यो : आगे कामरू कामरू थै सुमरा सेट करौं विकराळ : लह लह हर्ट भर्यो विकराल़ा खंड प्रखंड कीय फाळ : सीद आसीद तब भयो विकराळ तब सरे व्यास्दी मरे श्री राम का काज ; हणमंत करे गुरु का वाक् : सीद की कार तब हणिमंत ल्क्नका पर जालि ट : लंकुट भैरों वा दोसरा सेट फुर मन्तर इश्वारोवाच

        सातो कामरू कामरू थै सूद्र दानौ कामरू ल़े , इनल वीनल रूप उरावल खंडित मंडित सीदत सादत : बारा ब्यादी रिषेसुर पारसुर दानौ भयो : साट भाग्वे ज्युन्रा बतीस कोष : आपै वर्मा सबद फुराऊं : कामरू दानौ शंकर भैरों असरन कुंडली खेत्रपाल भैरों जेमला दानौ करे सुम्रिता त्रीण   पाताळ का मरु गंजे सीदु शर ; बतीस ब्यादी लीच्ले समोदर पार जब चले बीर रूपी ह्न्मन्त चले लेईक मुदगर  कामरू गये हणमंत  मुदगर व्याधि णे ताल , सर्व व्याधि जी चले शगती पाताळ : सीव की अंग्वा ईश्वर की वाच्या फुर मन्तर इश्व्रोवाच : आटो कामरू मैगल दानौ कामरू लई रगत द्वि तुमको जै जैकार : तुन्मको नमस्कार बंदी कासमरी देस की विधी उखेल , मारूवाड़ देस की विद्या उखेल , कुंकुम छल़ा  की विध्या उखेल जलन्द्र देस की विध्या उखेल : गोरष खंड की विध्या उखेल स्वा लाख परबत की विध्या उखेल बार लाख बैराड़  विध्या उखेल लुवार लाख भोटन्त  की विध्या उखेल साट लाख सलाण की विध्या उखेल पांच लाख पछाड़ की विध्या उखेल . नौ लाख दुभाग की विध्वा उखेल मान्सरी वर की विध्वा उखेल फुर्मन्त्र इश्व्रोवाच : नौं कामरू कामरू थैं शनेशर दानौ कामरू लाई मन्दिर बैठा थ्य्र सौल हो गोपी भयो ध्यार : जमरघंटा दानौ भरे सेला काळ जिनुरा तनौ से डरयो : महाविद्वा महादेवन उषाई : व्याधि रिषेसुर का गल मा पैराई. हामू सुमरो कामुख्या माई लोचडि   लोचडा भस्मत हो जाई : श्री श्रेष्ठ भैरवो वाच : फुर मन्तर इसुरोवाच . इति कमरदानि मन्तर सम्पूर्ण : शुभम

Bhishma Kukreti

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Folk Literature of Garhwal, Uttarakhand

                  Tantric Centers in  Garhwal and Kumaun

(Tantra in Garhwal, Tantra in Himalaya, Tantra in Uttarakhand Tantra in Kumaun )

                     Bhishma Kukreti

              Tantra means a system of exortce practices involving yoga, meditation, hypnosis, autosuggestion, asans, exercises, self control, for fulfillment of worldly desires as well spiritual experiences.

 Nathpant sect is mainly responsible for developing tantric philosophy in Garhwal and Kumaun . The period from8th century to twelfth century is called Siddhi Period in Garhwal and Kumaun when Nathpanthi dominated spiritual domino in Kumaun and Garhwal

 Garhwal contributed significantly to Tantra philosophy in quality and quality . There have been creation of new Tantras like Manini, Pingal, Neel , Sarswati, Cheen , Meru, Rudralaya, Kali and many more created in Garhwal by various Garhwali tantric as Badru Selyal, Vasbanand Baluni, Chuplya Joshi, Madu pundit, Atmaram Thapliyal, Mangalu Rudia,, avtaru raut, Maundas, Chheludas, Dikkudas ( Dr Purushottam Dobhal )

    The following famous Tantric centers were there Garhwal and Kumaun before Shaivyas and Shakt sects became dominant 

Kalimath,Chandravadani,Jwalpadevi,Hariyani, Surkantha,

Badrinath, Kedarnath kansmardani temple, hanumanu tall, Hanumanu Uparta, Keshoray, Kamleshwar, Bridhkedar, Juntar, Nagasur, Dakshina Kali, Mahishmardani, Nanda devi, Sheetaldevi, Vishweshar,

Bharat Mandir Rishikesh , Gorakhnath Temple Shrinagar,

Devalgarh, Shrinagar, haridwar, beengadhara, Jogivada, Navasu, Bhairav garh or Langurgarh, Sidhpeeth

Chauranginath Uttarakashi,

 In Kumaun , the following places were main Tantric centers of Nathpanth

Bageshwar, Jogeshwar, Katyur Baijnath, Someshwar –gannath,  Champawat, Baleshwar,

References

Dr Pitambar Barthwal

Dr Shiv Prasad Dabral

Dr Purushottam Dobhal

Dr Vishnu Datt Kukreti

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Folk Culture of Garhwal

                Panyuli , Jagudi were Originally Nathpanthi and Kukretis have Strong Link with Nathpanth

(Mantra Tantra  in Garhwal, Mantra Tantra Mantra Tantra in Himalaya, Mantra tantra in Uttarakhand )

                                Bhishma Kukreti

  Nathpanth or Guru Gorakhpanthi had been an important sect of Garhwal from 8th century to twelvth century and this period is called Siddh Kal /Siddh Period of Garhwal. Every  Garhwali whether in Garhwal or in other parts of India is affected by Nathpanthi philosophy or Nathpanthi Karmkand .

  For example, a prominent Brahmin castes of Garhwal Painyuli has link with Nathpanth. Dr Vishnu datt Kukreti an only contemporary expert of Nathpanth,  proved by reference of Pundit Harikrishna Raturi ‘s book Garhwal ka Itihas, in his book Nathpanth : Garhwal ke Paripeksh me and an article that the first person of Painyuli Brahmnath Ji was Nathpathi who settled in village Panyala , Patti ramoli of Tihri Garhwal.in 1200 Ad . Dr Kukreti states that Painyulis still worship Trishul Nishan of Gorakhpanth . Sameway, Jagudis of Uttarkashi area worships Trishul Nishan and they are followers of Brahmnath Ji

  Kukretis have a strong link with Nathpanthis or Dalya . There is Math of Dalyas (where Dalyas are buried)   in village Jaspur Malla Dhangu , PG  a original village of Kukretis . The name of place is also Math. It is believed that in this are you cant be effected by Bhoot Pret at all. The story is that long back a brother Randev ji Kukreti started using Nathpanthi Mantras and Tantras in wrongful direction or harmful to humanity. Kukretis out casted him and sent him exile to nearby place Raneth . Later on Randev ji became prolific Dalya Guru and became famous not only in Gangasalan but in other places of Salan too . he requested his family members to have Math in Jaspur as he was great lover of his village .

 Same way , there is place Dalyan near Khaman Dabralsyun where Kukretis were migrated from Jaspur and in Dalyan there are Dalyas gurus . Their first ancestor was also Kukreti of Khaman or Jaspur

Dobriyals have strong links with Nathpanth sect as Bhairavgarh or Langurgarh temple LanguValla was prominet  centre for developing and publicizing Mantras and Tantras of Nathpanth. Dobriyals are the priests of Bhairavgarh from the start

Reference:

1- Dr Vishnu Datt Kukreti , Nathpanth : Garhwal ke Paripeksh me Page 31

2- Bhishma Kukreti , Garhwal ki Lok Kathayen

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Culture of Garhwal and Kumaun

                         Understanding Bhairav

                          Bhishma Kukreti

 Bhairav or Bhairon is the most important deity,Kuldevta of each Kumauni or Garhwali whether they are believers or non-believers.

 However, a few understands the meaning of Bhairav

   Vigyan Bhairav or Bhairav Tantra text defines Bhairav as

Bhaya sarvan ravayati sarvado –vyapako khile

Iti bhairavo shbdasya santatocharacchivah

Swami Laxman jee a profound scholar and practitioner of Bharav Tantra interprets  Bhairav as

“ Bhairav is one who with fear (bhaya) makes every thing resound (ravayati) and who pervades the entire universe. He who utters this word ‘Bhairav ‘unceasingly becomes Shiva”

 The first syllabus ‘Bhai ‘ means fear and also means refulgent light and both meanings refer the nature of Bhairav

Rava means resound .

That means Bhairava means that by using fear we can get delightment (aseem anand ) 

 That is why in Nathpanthi literature of Kumaun and Garhwal based on Bhairav Tantra , there is  some  kind of common fear which has to be transformed into  relief by Mantra or tantric process

Bhishma Kukreti

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Garhwali Lok Mantra:  Useful Book for Preserving Garhwali Culture

             ( AReview of Garhwali Lok Mantra compiled by Dr Nand Kishor Dhoundiyal and drManorama Dhoundiyal)

     (Garhwali Tantraand Mantra, Mantra and Tantra of Kumaun, Mnatra and Tantra of Uttarakhand,Himalayan and Nepalis  Tantra and Mantra)

           

                                               Bhishma Kukreti

                     There is a misconception that Mantra or Tantra started from Vedic erathrough creation of Vedas. In fact, the human being started singing Mantra fromthe time human beings got consciousness of autosuggestion.  There have been Mantra in local languages allover world and Veda creators refined them through Vedic Sanskrit and wrotescript on Bhojpatra or so.Even today, each human being sing or utter Mantra may be created by himself.

 The record statesthat in Garhwal, Mantra creation and singing them or uttering them were popularin Khas , Kinnar, Kanaiti, Kaintura culture. The Ghantakarn temple and Ghantakarnworshipping is the proof.

                       After sixth century, the Nathpanthis popularized Braj language Mantra inGarhwal, Kumaun and Nepal and this is the reasons that till date, most of theseMantras are in Braj language. There may be exception in few cases.

              HistoricalBackgroundof   Compilation and Editing of Mantrasof Garhwal

 Brahma Nand Thapliyalpublished Dhol Sagar in 1932

   Dr pitambar dattBarthwal made Folk Mantras of Garhwal  base for his book ‘ Uttarakhand ke Santmat’

 Dr Govind Chatakprovided glimpse of  Mantras of Garhwalin his brilliant book ‘ Garhwal ke Lok geet’.

  Credit also  goes to Abodh Bandhu Bahuguna for initiatingcollection, compilation and publication of Mantras of Garhwal. Bahugunacompiled a few Mantras in Dhunyal (1956) and then Gad Matyeki Ganga and KaunliKiran too.

Dr Shiva Nand Nautiyal, Keshav Anuragi published a couple ofMantras of Garhwal in their folk literature analysis .

 Dr Dinesh ChandraBaluni published Matras of Garhwal in his book ‘Uttarakhand ki Lok Gathayen’

 Dr Krihna Nand Joshipublished many Mantras of Kumaun in his well read book ‘ Kumaun ka Lok Sahitya’

                 DrVishnu Datt Kukreti compiled tens of Mantras of Garhwal in his book ‘ Nathpanth: Garhwal ke Paripeksh men’

                   Bhishma Kukreti popularized Mantras of Garhwal on Internet medium.

 Shrimati VinitaSemwal did research on Mantras of Garhwal for her M.A degree from HNB GarhwalUniversity.

                    Dr Nand Kishor Dhoundiyal and Dr ManoramaDhoundiyal will always be remembered for compiling various types of Mantras intheir well researched book ‘Garhwali Lok Mantra ( Ek Sanklan)’ in 2009 AD.

                         The Book ‘GarhwaliLok Mantra ( Ek Sanklan)’

   Dr Nand KishorDhoundiyal a Garhwali literature historian, historian, literature critics, poetand essay writers and his wife dr Manorama Dhoundiyal collected, compiled andedited a fine collection of Mantras of Garhwal.

 The editors explainsin details about the philosophy of Mantras ans little bit of Tantras too inintroductory chapters.

  The book containsthe following Mantras:

1-Sarp vish Nivaran Mantra

2- Bichhu Vish Nivaran Mantra

3-Peeliya (Kaunlbai) Jhadne ka Mantra

4-Dag Utarne Ka Mantra (najar utarne ka Mantra)

5-Bhoot Bhagane ka Mantra

6- Ratva Mantra

7-Mirgee Jhadne ka Mantra

8-Hook Jhadne ka Mantra

9- Vishwa ka Mantra , Khurpaka aur Ghav , Keede jhdne kaMantra

10- Doodh Fool Ko Mantra

11- Chhaya Mantra

12- Ghat ko Mantra

13- Chaubatiya Mantra

14-Pan Mantra

15- Bairi vinash Mantra

16-Vithya Poojan Mantra

17-Jagar Mantra

18- Babhoot Mantra

19-Babhoot Mantra

20- Chhal ka Mantra

21- Bandhana /Banth ka Mantra

22- Anchhari Mantra

23- Dag Mantra

24-Katora Chalane ka Mantra

25- Ukkhel Mantra

26-Masan Mantra

27- Kali Mantra

28- Ban mantra

29- Rai Mantrane ka Mantra

30- Ukkhel Mantra – 2

31- Mahadevi Babhoot Mantra

32- Moch or Baccha Bachane ka Mantra

33- Nal Utarne ka Mantra

34- Ranso Mantra

35- Keri ki rakhwali mantra

36- Pooja Mantra

37- Bairi Binash Mantra

38- Lgan thamon ka Mantra

39-Ukkhel ka Mantra -3

              Dr NandKishor Dhoundiyal and Manorama Dhoundiyal should be congratulated forcollecting and publishing Mantras of Garhwal that the folk literature is preserved.

Book is Available with

Himadri Prakashan

C/O Shailvani

Devi Raod

Kotdwara

Pauri Garhwal

Contact  Number of DrNand Kishor Dhoundiyal

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Bhishma Kukreti

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Dear Dani ji

Thanks for mail

First of all I would like to appolgige for my mails if those hurt anybody personaly

now , i once again would like to explain that I have been there analysing these Mantras  as literature which were there from the begining when human began to live there. Those may be right or wrong from today's point of view

My first objective of analyzing mantra literature was to oppose scholars as dr Chatak, Abodh bandhu bahuguna, Dr shiva Nand Nautiyal , Dr Vishnu datt Kukreti who put these mantras as literature of Original Garhwali (Ad garhwali) or supported that these are garhwali folk literature

While,most of the Mantras are neither in Kumauni or Garhwali language of any age but , yes! they they have been part and parttial of our culture and we cant detach them in the name of modernity

These mantras are medium of directing us to know many historical aspects of Kumaun and Garhwal . Historians as Rahul, Dabral, Rawat , Pandey, Bhatt, kathait took clues from mantra to describe historical changes in both the areas of Uttarakhand

Mantras also tell us the nature of cultural differences between jaunsar babar and Garhwalis of other part . Nathpanthi started to come in jaunsar babar around 6th century but in Garhwal and Kumaun they came near 8th century

There are Mantras which also suggest time of their creation and by that we can guess changes in dresses, weapons, worshiping style and forms.

The language of Mantras also suggest the chronologicalchanges came in garhwali and Kumauni including Nepali and also the influences of languages of other parts on these three languages

Mantras also suggesting how and when (guess work) a sect affected the culture of garhwal, Kumaun and Nepal . If you might have read the mantras without bias, you might have knew the mixing of Shakt, vaishnavi culture into the culture of these three areas

If some one would studied Bhotantik Mantra we could also find how Bhotia culture affected our culture too.

Study of these Mantras also suggest the nature of cultural integration in all India or Jamboodweep

Take example, of Hanuman . Hanuman was not a mjor deity in Hindu or sanatani sect but as soon as Tulsidas created Hanuman Chalisa Hanuman became major deity all across India . Study of these mantras can detect the migration theory in and out of Kumaun, Garhwal,

Many mantras as Dhamdev ki Ker also suggest an integration of culture of Kumaun, Garhwal and Nepal

Most of Mantras which are in garhwali or Kumauni languages tell some local legendary story which have opened many secret of our history Take example of Surji Kaunl, Rajula Malusahi etc

i request you all modern and intellectual members to take mantra as literature and come forward to open more secret than just philosophy

Even if those want to oppose they should study Mantras very seriously that they get logical  weapons to oppose .These Mantras and Tantras will be strong weapons to oppose Dhong and Dhakosala . Without understanding them you cant oppose logically

My request is please be intollerance for these Mantras as these may be harmful if you take them for harmful purposes as Bujina or Ghat Gahaln.

These mantra and Tantras are bad when you leave medical aid and believe on these only for remedies of illness, bad time etc

These mantras and tantras are bad if Mantriks and tantriks exploit the society in the name of luck etc

these Mantras are bad if you sleep, become Alsi and hope that God will do better for you as ---koi karena Chakri -----Das Maulka Kah gaye Sabke Ram

I was not in the field of Mantra tantra or culture literature. Only a couple of friends suggested me that i should inform my knowledge of such literature to MIGRATED UTTARAKHNADIS who are born and brrought here in Pardes so that at least they get some glimpose of language, art, old knowledge of Kumaun and Garhwal

If you all want that i should forget about cultural literature I shall devote myself writing management articles based on our spiriual litertaure as vaishishiki, Narad bahkti Sutra etc and will also make some money. i used to earn money by publishing Management theories based on old scripture and now i am not getting any money from uttarakhandi medium but ........

Can you all suggest me --- should I go for management literature and earn money or write about garhwal, garhwalis and dont earn money?????????????????????

Bhishma Kukreti

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Culture of Kumaun and Garhwal

                          The Importance of Amavsya in Garhwali Kumauni Tantrik Performances

                            गढवाली कुमाउनी मन्त्रों में अमावस्य का महत्व                         

   

                       (Mantra Tantra in Garhwal, Tantra Mantra in Kumaun , Mantra Tantra in Himalayas )

 

                               Bhishma  Kukreti

                     यह देखा गया है कि गढवाल व कुमाऊं क्षेत्र में तांत्रिक अनुष्ठान अधिकतर कृष्ण पक्ष या अमावस्य की रातों को किया जाता है   .. आज आधुनिकता के नाम पर इस विधा या अनुष्ठान को दकियानूस अथवा  अंधविश्वास का नाम दिया जाता है किन्तु वास्तव में ऐसा नही है . यह ठीक है कि चिकित्सा अथवा मानसिक दुःख दूर करने के  के नाम पर मान्त्रिक तांत्रिक ठगी करने लगे हैं . कहीं कहीं समाज चिकित्सा कि उपेक्षा कर केवल मन्त्रों या तंत्रों के भरोसे रह जाते हैं और नुकसान पा जाते हैं . किन्तु इसका यह अर्थ कदापि नही लगाना चाहिए कि शुद्ध तांत्रिक विधा में विज्ञान या मनोविज्ञान का अभाव है .

     उत्तर भारत में तांत्रिक विधा या तो वाम पंथी शैव्यों  या बुद्ध पंथियों की देन है .

       नाथपंथी शैव्य हुए हैं और उनके अनुष्ठान हठ योग आधारित हैं . इसे वाम योग या विपासना योग भी  कह लेते हैं, नाथपंथियों के प्रसिद्ध गुरु गोरखनाथ व उनके हजारों शिष्यों ने तंत्र विद्या में अभिनव अन्वेषण किये व तन्त्र विद्या को आम आदमी कि पंहुच तक पंहुचाया  .

      गढवाल कुमाऊं में भी मंत्र तन्त्र विधा को आम जन तक पंहुचाने में नाथपंथियों का सर्वाधिक हाथ रहा है , जैसा कि कहा गया है कि नाथपंथी शैव्य पन्थ के अनुचर रहे हैं अत : उनके तंत्रों में शैव्य तन्त्र का खजाना " विज्ञान भैरव"  का अर्वाधिक हाथ रहा है . विज्ञान भैरव भारत की एक ऐसी बौधिक सम्पदा है जिस पर अन्वेषण होने ही चाहिए . विज्ञान भैरव के १२३ सूत्र शरीर से आत्मदर्शन कराता है . जी हाँ विज्ञान भैरव वही वातावरण व शरीर को महत्व देता है . असीम आनन्द हेतु विज्ञान भैरव में मन व तन दोनों में से  तन को अधिक महत्व दिया गया है . विज्ञान भैरव को शिव उपनिषद भी कहते हैं जो भारतीय  तंत्र विज्ञान का जनक भी है  .

    गढवाल व कुमाऊं में अधिकतर तांत्रिक अनुष्ठान अमावश्य या कृष्ण पक्ष की रातों को किया जाता है और उसके पीछे " विज्ञान भैरव"  ड़ो सूत्र जनक हैं

     एवमेव दुर्निशाया कृष्णपक्षागमे चिरम .

     तिमिरम भव्यं रूपम भैरव रूपमध्यति

        (Vigayn Bhairv II 87II )

     In the same way, on a dark night , at the begining of the dark fortnight , while mediating on the darkness , one attains the nature of Bhairav ( Extreme Delight- No shame of past and no worry for future)

     इसी तरह अमावस्य की रात या कृष्ण पक्ष की रात में अन्धकार पर सूक्ष्म ध्यान दो तो भैरव प्राप्ति हो जायेगी

    एवमेव निमील्यादौ नेत्रेकृष्णा भमग्रत::

     प्रसार्य भैरवम रूपम भाव्यं स्त्न्मयो भवेत

      (Vigyan Bhairav , 88)

   In the same way, by first closing one's eye and mediating on the darkness in front , and then opening the eyes and contemplating the dark of Bhairava , one becomes with that of Bhairava ( Extreme Delight- No shame of past and no worry for future)

    उसी प्रकार आँख बंद कर अँधेरे पर सूक्ष्म ध्यान दो फिर आँख खोलकर   अँधेरे पर सूक्ष्म ध्यान दो , भैरव प्राप्ति हो जायेगी

      जो लोग  गढवाल  या कुमाऊँ के गाँव में रहे हैं उन्हें अकेले में कृष्ण पक्ष की रात में डर , डर को दूर करने  व अंत में सर्वाधिक आनन्द (जब भूत , वर्तमान, भविष्यकी चिंता सर्वथा समाप्त हो जाय ) का अनुभव अवस्य होगा , भैरव तन्त्र इसी अनुभव प्राप्ति की बात कर रहा है .

  प्राचीन समय में   जिन्होंने भैरव तंत्र को जिया हो  परखा हो वे चाहते रहे होंगे किस तरह,  इस तरह के आनन्द को आम जनता तक पंहुचाया जाय ! उन्होंने तांत्रिक विद्या का अनुष्ठान कृष्ण पक्ष या आमवस्य की रातों को करना शुरू किया जिससे की पश्वा (भक्त ) भी भैरव योनी (सर्वाधिक आनन्दित योनी) में पंहुच सके .

यही कारण है की अधिकतर तांत्रिक अनुष्ठान अमावस्य या कृष्ण पक्ष की रातों को किये जाते हैं

 

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