MeraPahad Community Of Uttarakhand Lovers

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

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

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

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

Kumaoni, Garhwali Folklore about Anchheri /Matri (Fairies)

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

                                        Bhishma Kukreti
 Believing on fairies is common belief in all regions. For example, in Irish folk literature there is mention of that fairies were both feared and respected. The si or Irish fairies were is invisible for mortals; fairies lived in chariot and were involved in human activities. Many calamities were believed due to curses of fairies. The Irish folk literature mentions that there was tension between fairies and mortals. The boys used to dress females dress for protecting them from fairies as it was believed that fairies would choose boys before girls.

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

        अंछेरी गाथा गीत

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

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

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

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


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

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

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

Gangnath –Bhana Prem Jagar Gatha: A Love Folk Story in Folk Song Form

Folklore, Folk Legends, Folk Myths of Kumaon-Garhwal, Haridwar, Uttarkahnd-53

Love Folklore, Folktales, Love Ballads, Folk Stories of Love, Adoring, Affection, Fondness, friendliness, Liking from Haridwar,   Garhwal, Kumaon (Uttarakhand) – 9 
The write up is dedicated to Dr. Trilochan Pandey who brought the hidden Folklores of Garhwal and Kumaon and analyzed them)

                                        By: Bhishma Kukreti

               The folk society of Kumaon and Garhwal took each event as it is too. Gangnath is worshipped as deity. However, the society also talks about his extra marital affair (Parkiya Prem) and in this Jagar (folk song), the deity got severe punishment too for his wrong doing.

          कुमाऊं, गढ़वाल ,हरिद्वार  की लोक गाथाएँ  -53       
                    गढ़वाल , कुमाऊं ,  हरिद्वार, की प्रणय  लोक गाथाएँ -9   
             गंगनाथ देव और भाना की परकीया प्रेम कथा
 (सन्दर्भ: डा. त्रिलोचन पांडे , कुमाउनी  और उसका साहित्य )


एरे गांगु डोटी को रौताग छीये,
छै पालिया दीवान छीये,
बाबू भवैचना को कुंवर छीये,
बुबू केसरी चना छन
गांगू कि उदेख बैराग लागो त्वींकै ।
डोटी गढ़ में गाँगु तेरी पूर्वा जनम कि
बैरी निकली भाना बामणी।
दन्या कुड़कौली बटी दुल जोशी की चेलि
भाना जोश्याण भान बामणी
स्वैणी स्वप्न में ऐगे डोटीगढ़ में।
भूली डोटीगढ़ रौ छीये , खाट तुला सेर छीये
गांगू काटी हानी रवीण आब,
कुमूँ कुम्याण ऐ गे भाना जोश्याण
ज्यूण मैय को च्योलो होलै,
म्वार ध्वाका आये दन्या कुड़कौली मैय
दुल जोशी की चेलि छूं मैं।
मरि मैय को च्यलो होलै त
डोटी में पडि रये भुली ---- 

                 Maharaja Bhavaichand the king of Dotigarh was prosperous king. For many years he did not father the child. He goes to Haridwar. Then Fyunli queen becomes pregnant. When she delivered a son there was sudden darkness that was sign of auspicious child.
 The queen advised the king to know from astrologer about the future of child. The astrologer told that the child had exclusive stars. Astrologer told that the child would rule for twelve years but later on some odds would happen. The child was Gangnath.
     Gangnath was flirt too. His father received complaints of his son flirting.

            One day, Gangnath was sleeping. In dream, the daughter of Bhavani Pant and wife of Kishan Bhana come in his dream. Bhana put a blood written letter below his pillow. Gangnath awoke and saw the letter. After reading letter, Gangnath became restless. Gangnath started playing his nine tone flute. The first one reached to Indra in heaven, the second tone reached to the hell and third tone reached into palace. His mother asked the reason to Gangnath for his flute play in that dark night.

  Gangnath told that Bhana came in his dream. Fyunli queen became worried and asked his son that she would bring seven wives for Gangnath. She cautioned Gangnath not to visit Joshikhola where Bhana was there. Fyunli cautioned her son that there were twenty two brothers of Bhana who would kill him.
   Gangnath took the gold from palace and asked the gold smith to make ornaments for a monk. The goldsmith requested Gangnath not to renounce. However, Gangnath did not listen the goldsmith. In monk dress and ornaments, Gangnath went to Sitavani. There he bowed before his Guru.  Gangnath took renouncement.
  Gangnath went towards Joshikhola. On the way, plough man Jhakruva met him who informed that husband of Bhana Kishan Joshi had gone to Haridwar.   
           Gangnath reached to Joshikhola and visit Bhana’s house. Bhana offered tasty food to Gangnath. Gangnath lived there for months. 
  Joshi brothers came to know that Gangnath was hiding inside house with Bhana. Joshi brothers threw stones. Gangnath ran from there. Joshi brothers ran after him. They killed him by stones in Vishwanathghat. Joshi brothers killed Jhakuruva too. They brought out the child inside Bhana. They killed the embryonic child.
   It is said that on third day, Gangnath took rebirth along with the child. The child took rebirth as Barmi. As soon as they took rebirth there was earthquake and much unrest in Joshikhola.
 Later on Joshis bowed down before Gangnath. Gangnath became deity. 


Copyright (Interpretation) @ Bhishma Kukreti, 10/06/2013
Folklore, Folk Legends, Folk Myths of Kumaon-Garhwal-Haridwar (Uttarakhand) to be continued…54 
Love Folklore, Folktales, Folk Stories of Love, Adoring, Affection, Fondness, friendliness, Liking from Haridwar,   Garhwal, Kumaon ( Uttarakhand ) to be continued…10 
   
                                  Curtsey and references
 
Dr. Krishna Nand Joshi, Kumaon ka Lok Sahitya (Folklore texts of Kumaon)
 Dr Trilochan Pandey, Kumaoni Bhasha aur Uska Sahity(Folklore literature of Kumaon )
Dr Shiva Nand Nautiyal, Garhwal ke Lok Nrityageet  (Folk Songs and Folk dances of Garhwal )
Dr Govind Chatak, Garhwali Lokgathayen (Folklore of Garhwali)
Dr. Govind Chatak, Kumaoni Lokgathayen (Folklore of Kumaoni)
Dr Urvi Datt Upadhyaya, Kumaon ki Lokgathaon ka Sahityik Adhyayan (Literary review of Folklore of Kumaon)
Dr. Dip Chand Chaudhri, 1995, Askot ka Palvansh , Gumani Shodhkendra, Uprada, Gangalighat
Dr. Prayag Joshi, Kumaon Garhwal ki Lokgathaon ka Vivechnatmak Adhyayan (Critical Review of Folklore of Kumaon and Garhwal)
Dr Dinesh Chandra Baluni, Uttarakhand ki Lokgathayen (Folklore of Uttarakhand)
Dr Jagdish (Jaggu) Naudiyal, Uttarakhand ki Sanskritik Dharohar, (Partially Folklore of Ravain) 
Ramesh Matiyani ‘Shailesh’ 1959, Kumaun ki Lok Gathayen
Abodh Bandhu Bahuguna, Dhunyal (Folklore and Folk Songs of Garhwal)
Shambhu Prasad Bahuguna, Virat Hriday
Kusum Budhwar, 2010, Where Gods Dwell: Central Himalayan Folktales and Legends 
C.M. Agarwal , Golu Devta, 1992, The God of Justice of Kumaon Himalayas
N.D .Paliwal, 1987, Kumaoni Lok Geet
E.S. Oakley and Tara Datt Gairola 1935, Himalayan Folklore
M.R.Anand, 2009, Understanding the Socio Cultural experiences of Pahadi folks: Jagar Gathas of Kumaon and Garhwal
Dr. Pradeep Saklani, 2008, Ethno archeology of Yamuna Valley
Shiv Narayan Singh Bisht, 1928, Gadhu Sumyal, Banghat , Pauri Garhwal
Kumaon: Kala, Shilp,aur Sanskriti         www.himvan.com/webpages/dana.htm
Anjali Kapila (2004), Traditional health Practices of Kumaoni women
Bhishma Kukreti, Garhwali Lok Natkon ke Mukhy Tatva va Vivechana
Helle Primdahi, 1994, Central Himalayan Folklore: folk Songs in Rituals of the Life Cycle
Hemant Kumar Shukla, D.R. Purohit, 2012, Theories and Practices of Hurkiya Theater in Uttarakhand, Language in India Vol.12:5: 2012 Page 143- 150
Dev Singh Pokhariya, 1996, Kumauni Jagar Kathayen aur Lokgathayen
Madan Chand Bhatt, 2002, Kumaun ki Jagar Kathayen 
Bhishma Kukreti, Garhwal ki Lok Kathayen, Alaknanda Prakashan
Bhishma Kukreti, Notes on History, Folk Literature of Haridwar

Gudaru Bir: Religious Folklore about the Chief Subordinating Brave Man of Folk Deity Pavasi Masu

Folk Literature of Ravain/Rawaeen, Yamuna-Tons Valley Region, Garhwal -16

Jagar Gatha (Prose Folk Ritual Sayings) from Ravain/Rawaeen, Yamuna -Tons Valley, Garhwal Region-9

            Song collection by late Dr. Jagdish Prasad ‘Jaggu’ Naudiyal 

                 Translation, Interpretation by: Bhishma Kukreti

  In Ravain region of Uttarkashi, Garhwal, Uttarakhand; there are four Masu deities. Every Masu deity has his own subordinating brave man.
          Gudaru Bir is the private brave man of Pavasu Masu deity.


         रवांइ गढ़वाल क्षेत्र का प्रचलित   लोक गीत- 16
रवांइ क्षेत्र से जागर या धार्मिक अनुष्ठान के लोक गीत/कथायें    -9 
 
   
(मूल -डा जगदीश 'जग्गू' नौडियाल)
( इंटरनेट प्रस्तुति  एवं अतिरिक्त व्याखा - भीष्म कुकरेती )

 गुडारु बीर

गुडारु बीर जाई तेरी।
तू पवासी को बीर जाई तेरी।
चिड़गाई  न करी बीर जाई तेरी।
गुडारु बीर जाई तेरी।
तेरी पूजा यो रौ यो धूप।
गुडारु बीर जाई तेरी।
उग्र रूप शांत कर।
गुडारु बीर जाई तेरी।
पवासी तेरो देव बीर।
गुडारु बीर जाई तेरी।
 Cheers to Gudaru brave man of Pavasu Masu deity.
Cheers to Gudaru! You are brave man of Pavasu Masu deity.
Cheers to Gudaru! O deity brave man! Please don’t be angry! 
This is worshipping gifts for you.
This is ‘Dhup’ for you.
Cheers to Gudaru! Please be calm and don’t agitate.
 Cheers to Gudaru brave man of Pavasu Masu deity!



Copyright for interpretation @ Bhishma Kukreti 11/6/2013

     References:
Dr Jagdish Prasad Naudiyal, Uttarakhand ki Sanskritik Dharohar  (Ravain Kshetra ke lok sahitya kaa Sanskritik Adhyayan
Folk Literature of Ravain/Rawaeen, Yamuna -Tons Valley Region, Garhwal to be continued…17
Jagar Gatha (Prose Folk Ritual Tales) from Ravain, Yamuna-Tons Valley, Garhwal Region to be continued…10


Notes on Religious Folklore about the Chief Subordinating Brave Man of Folk Deity Pavasi Masu; Religious Folklore about the Chief Subordinating Brave Man of Folk Deity Pavasi Masu from Radhi-Danda, Ravain/Rawaeen, Uttarkashi; Religious Folklore about the Chief Subordinating Brave Man of Folk Deity Pavasi Masu from Yamunotri ,Ravain/Rawaeen, Uttarkashi; Religious Folklore about the Chief Subordinating Brave Man of Folk Deity Pavasi Masu from Kharsali, Ravain/Rawaeen, Uttarkashi; Religious Folklore about the Chief Subordinating Brave Man of Folk Deity Pavasi Masu from Janki Chatti, Ravain/Rawaeen, Uttarkashi; Religious Folklore about the Chief Subordinating Brave Man of Folk Deity Pavasi Masu from Ful Chatti,  Ravain/Rawaeen, Uttarkashi; Religious Folklore about the Chief Subordinating Brave Man of Folk Deity Pavasi Masu from Hanuman Chatti, Ravain/Rawaeen, Uttarkashi; Religious Folklore about the Chief Subordinating Brave Man of Folk Deity Pavasi Masu from Gangnani, Ravain/Rawaeen, Uttarkashi; Religious Folklore about the Chief Subordinating Brave Man of Folk Deity Pavasi Masu from Barkot, Ravain/Rawaeen, Uttarkashi; Religious Folklore about the Chief Subordinating Brave Man of Folk Deity Pavasi Masu from Naugaon, Ravain/Rawaeen, Uttarkashi; Religious Folklore about the Chief Subordinating Brave Man of Folk Deity Pavasi Masu from Lakhamandal, Ravain/Rawaeen, Uttarkashi; Religious Folklore about the Chief Subordinating Brave Man of Folk Deity Pavasi Masu from Purola, Ravain/Rawaeen, Uttarkashi; Religious Folklore about the Chief Subordinating Brave Man of Folk Deity Pavasi Masu from Jarmola Dhar , Ringali danda, Ravain/Rawaeen, Uttarkashi; Religious Folklore about the Chief Subordinating Brave Man of Folk Deity Pavasi Masu from Mori, Tiyuni,  Ravain/Rawaeen, Uttarkashi; Religious Folklore about the Chief Subordinating Brave Man of Folk Deity Pavasi Masu from Naitwad, Ravain/Rawaeen, Uttarkashi; Religious Folklore about the Chief Subordinating Brave Man of Folk Deity Pavasi Masu from Anhol, Ravain/Rawaeen, Uttarkashi to be continued…

Goridhana: A Sad Poetic Folk Story about Brother-Sister Love   

Folklore, Folk Legends, Folk Myths of Kumaon-Garhwal, Haridwar, Uttarkahnd-56

 Folklore, Folktales, Folk Ballads, Folk Stories of Human Behavior, Human Emotions, Human Relationship, Human Psychology, Human Sensitivity, Human values, Human Sacrifices, interpersonal bond from Haridwar,   Garhwal, Kumaon (Uttarakhand) – 3 

(The write up is dedicated to Prayag Joshi for his works on Kumaon-Garhwal Folk Literature)

                                        By: Bhishma Kukreti

             To have son is not the desire from parents in Central Himalayan society but the sisters too desire to have her brother. The custom of brothers taking gifts for their sisters in specific months in Garhwal and Kumaon also inspire married women to have brothers. There a brother sister folk love stories in each region of Kumaon and Garhwal. Gordhana folktale of Kumaon is one of the well sung folktales about sister –brother love. 
  The folk song is quite old related to ancient Nag Vasnhi community of Kumaon.
         In this story form folk song, initially there is prayer of various folk deities and goddesses. There are lines for illustrating seasons and nature images of Kumaon in this tale form folk poem. The story starts at later stage.
 
              कुमाऊं, गढ़वाल ,हरिद्वार  की लोक गाथाएँ  -56       

               गढ़वाल , कुमाऊं ,  हरिद्वार, की मानवीय संवेदना आधारित  लोक गाथाएँ -3   

                     गोरीधना  लोक  गाथा
(: सन्दर्भ प्रयाग जोशी , कुमाऊँनी लोक गाथाएँ )

को रे बार मेंना मथि को रितु?
को रे मेंना जेठो होलो रितु ?
मैंना में को जेठो मेंना रितु,
राज में रंगीलो बैशाख रितु।
xxx     xxx
भितर पलंग गोरीधना रोलि रितु।
बास बास कफू चाड़ा म्यर मैत बास रितु।
बाबु सुणला भाया भेंट लाला रितु।
द्युराणि जेठानी का भै भेँट ऊँनन  रितु।
मै भयुं निराश बैना रितु।
न कोखी बालो न पीठि भायलो रितु।
को ऊंछ भेटुली  रितु।
आंसू पड़ी जून बाबुक घर रितु।
लाड़ली चेलिया भालाघर छेदन रितु।
मै बेचीं खायूं ये चौ गंगा पार रितु।

  The folk song starts by worshipping various folk village deities.
        Then there is a season description in this traditional poem.
       At the arrival of spring, lord Shiva asks,” Where does Raimasi flower bloom?” There is blossom in flowers in spring season. There are bees roaming around flower bunches. Nyoli and Kafu (Cuckoo) sing in valleys and hills. Ghughtee sing in our courtyard.
    At this time, Goridhana becomes sad. She speaks to Kafu,” O Kafu! Visit my mother’s village. Tell my father to send gifts of Bhentula month for me. “
                   Goridhana thinks that the bothers of her Jethani and Devrani (wives of husband’s brothers) had come here and brought gifts for their sisters. Nobody is there to bring gifts of Bhentuli month for Goridhana .Her elder brother is in army. Her younger brother is very young.
               One day, Basaldev the twelve year old younger brother of Gordhana went to grazing land at Yamuna bank for grazing animals.  His mates made fun of him as he did not have sister and did not allow him his cows mixing with their cows.
           Weeping, Basaldev reached to his mother and asked about his sister. His mother informed him that his elder sister Goridhana is married to Kalinag very far away from here.
  Basaldev told his mother that in coming Chait month he would go to his sister with lot of gifts.
     In Chait month, Basaldev took gifts in a basket, hung the basket on his back and started his journey to meet his sister. 
    After crossing various hills and rivers, Basaldev reached at the border of in law village of his sister. He sat on a platform under large Fig tree (pipal).
                    The sister in law of Goridhana informed that her brother is there under fig tree. Goridhana ran to see her brother. She hugged her brother.
  When Goridhana was hugging her brother the Kalinag snake came there. Kalinag suspected that his wife has relationship with other man. Kalinag cobra bites Basaldev. Poison started effecting   Basaldev. Basaldev crushed Kalinag. Both died there.
  Goridhana took both dead bodies in her each hand and died there only.


Copyright (Interpretation) @ Bhishma Kukreti, 13/06/2013
Folklore, Folk Legends, Folk Myths of Kumaon-Garhwal-Haridwar (Uttarakhand) to be continued…57 
Folklore, Folktales, Folk Ballads, Folk Stories of Human Behavior, Human Relationship, Human Psychology, Human Sensitivity, , Human values, Human Sacrifices,  interpersonal bond  from Haridwar,   Garhwal, Kumaon (Uttarakhand) –4 
   
                                  Curtsey and references
 
Dr. Krishna Nand Joshi, Kumaon ka Lok Sahitya (Folklore texts of Kumaon)
 Dr Trilochan Pandey, Kumaoni Bhasha aur Uska Sahity(Folklore literature of Kumaon )
Dr Shiva Nand Nautiyal, Garhwal ke Lok Nrityageet  (Folk Songs and Folk dances of Garhwal )
Dr Govind Chatak, Garhwali Lokgathayen (Folklore of Garhwali)
Dr. Govind Chatak, Kumaoni Lokgathayen (Folklore of Kumaoni)
Dr Urvi Datt Upadhyaya, Kumaon ki Lokgathaon ka Sahityik Adhyayan (Literary review of Folklore of Kumaon)
Dr. Dip Chand Chaudhri, 1995, Askot ka Palvansh , Gumani Shodhkendra, Uprada, Gangalighat
Dr. Prayag Joshi, Kumaon Garhwal ki Lokgathaon ka Vivechnatmak Adhyayan (Critical Review of Folklore of Kumaon and Garhwal)
Dr Dinesh Chandra Baluni, Uttarakhand ki Lokgathayen (Folklore of Uttarakhand)
Dr Jagdish (Jaggu) Naudiyal, Uttarakhand ki Sanskritik Dharohar, (Partially Folklore of Ravain) 
Ramesh Matiyani ‘Shailesh’ 1959, Kumaun ki Lok Gathayen
Abodh Bandhu Bahuguna, Dhunyal (Folklore and Folk Songs of Garhwal)
Shambhu Prasad Bahuguna, Virat Hriday
Kusum Budhwar, 2010, Where Gods Dwell: Central Himalayan Folktales and Legends 
C.M. Agarwal , Golu Devta, 1992, The God of Justice of Kumaon Himalayas
N.D .Paliwal, 1987, Kumaoni Lok Geet
E.S. Oakley and Tara Datt Gairola 1935, Himalayan Folklore
M.R.Anand, 2009, Understanding the Socio Cultural experiences of Pahadi folks: Jagar Gathas of Kumaon and Garhwal
Dr. Pradeep Saklani, 2008, Ethno archeology of Yamuna Valley
Shiv Narayan Singh Bisht, 1928, Gadhu Sumyal, Banghat , Pauri Garhwal
Kumaon: Kala, Shilp,aur Sanskriti         www.himvan.com/webpages/dana.htm
Anjali Kapila (2004), Traditional health Practices of Kumaoni women
Bhishma Kukreti, Garhwali Lok Natkon ke Mukhy Tatva va Vivechana
Helle Primdahi, 1994, Central Himalayan Folklore: folk Songs in Rituals of the Life Cycle
Hemant Kumar Shukla, D.R. Purohit, 2012, Theories and Practices of Hurkiya Theater in Uttarakhand, Language in India Vol.12:5: 2012 Page 143- 150
Dev Singh Pokhariya, 1996, Kumauni Jagar Kathayen aur Lokgathayen
Madan Chand Bhatt, 2002, Kumaun ki Jagar Kathayen 
Bhishma Kukreti, Garhwal ki Lok Kathayen, Alaknanda Prakashan
Bhishma Kukreti, Notes on History, Folk Literature of Haridwar
Xxx    xxx


Notes on Folklore, Folktales, Folk Ballads, Folk Stories of Human Behavior, Human Emotions, Human Relationship, Human Psychology, Human Sensitivity, Human values, Human Sacrifices, interpersonal bond from Haridwar (Uttarakhand); Folklore, Folktales, Folk Ballads, Folk Stories of Human Behavior, Human Emotions, Human Relationship, Human Psychology, Human Sensitivity, Human values, Human Sacrifices, interpersonal bond from Pauri Garhwal (Uttarakhand); Folklore, Folktales, Folk Ballads, Folk Stories of Human Behavior, Human Emotions, Human Relationship, Human Psychology, Human Sensitivity, Human values, Human Sacrifices, interpersonal bond from Chamoli Garhwal (Uttarakhand); Folklore, Folktales, Folk Ballads, Folk Stories of Human Behavior, Human Emotions, Human Relationship, Human Psychology, Human Sensitivity, Human values, Human Sacrifices, interpersonal bond from Rudraprayag Garhwal (Uttarakhand); Folklore, Folktales, Folk Ballads, Folk Stories of Human Behavior, Human Emotions, Human Relationship, Human Psychology, Human Sensitivity, Human values, Human Sacrifices, interpersonal bond from Tehri Garhwal (Uttarakhand); Folklore, Folktales, Folk Ballads, Folk Stories of Human Behavior, Human Emotions, Human Relationship, Human Psychology, Human Sensitivity, Human values, Human Sacrifices, interpersonal bond from Uttarkashi Garhwal (Uttarakhand); Folklore, Folktales, Folk Ballads, Folk Stories of Human Behavior, Human Emotions, Human Relationship, Human Psychology, Human Sensitivity, Human values, Human Sacrifices, interpersonal bond from Dehradun Garhwal (Uttarakhand); Folklore, Folktales, Folk Ballads, Folk Stories of Human Behavior, Human Emotions, Human Relationship, Human Psychology, Human Sensitivity, Human values, Human Sacrifices, interpersonal bond from Pithoragarh Kumaon  (Uttarakhand); Folklore, Folktales, Folk Ballads, Folk Stories of Human Behavior, Human Emotions, Human Relationship, Human Psychology, Human Sensitivity, Human values, Human Sacrifices, interpersonal bond from Almora Kumaon  (Uttarakhand); Folklore, Folktales, Folk Ballads, Folk Stories of Human Behavior, Human Emotions, Human Relationship, Human Psychology, Human Sensitivity, Human values, Human Sacrifices, interpersonal bond from Nainital Kumaon  (Uttarakhand); Folklore, Folktales, Folk Ballads, Folk Stories of Human Behavior, Human Emotions, Human Relationship, Human Psychology, Human Sensitivity, Human values, Human Sacrifices, interpersonal bond from Udham Singh Nagar, Kumaon  (Uttarakhand); Folklore, Folktales, Folk Ballads, Folk Stories of Human Behavior, Human Emotions, Human Relationship, Human Psychology, Human Sensitivity, Human values, Human Sacrifices, interpersonal bond from Champawat Kumaon  (Uttarakhand); Folklore, Folktales, Folk Ballads, Folk Stories of Human Behavior, Human Emotions, Human Relationship, Human Psychology, Human Sensitivity, Human values, Human Sacrifices, interpersonal bond from Bageshwar Kumaon  (Uttarakhand) to be continued…