MeraPahad Community Of Uttarakhand Lovers

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


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

 Folklore, Folktales, Folk Ballads, Folk Stories of Human Behavior, Human Emotions, Human Relationship, Human Psychology, Human Sensitivity, Human values, Human Sacrifices, interpersonal bond from Haridwar,   Garhwal, Kumaon (Uttarakhand) – 13 


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

                                        By: Bhishma Kukreti

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

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

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

मानी  कंपासी गाथा

   (ताल -चांचरी )

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

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

Copyright (Interpretation) @ Bhishma Kukreti, 24/06/2013
Folklore, Folk Legends, Folk Myths of Kumaon-Garhwal-Haridwar (Uttarakhand) to be continued…67 
Folklore, Folktales, Folk Ballads, Folk Stories of Human Behavior, Human Relationship, Human Psychology, Human Sensitivity, , Human values, Human Sacrifices,  interpersonal bond  from Haridwar,   Garhwal, Kumaon (Uttarakhand) –14
   
                                  Curtsey and references
 
Dr. Krishna Nand Joshi, Kumaon ka Lok Sahitya (Folklore texts of Kumaon)
 Dr Trilochan Pandey, Kumaoni Bhasha aur Uska Sahity(Folklore literature of Kumaon )
Dr Shiva Nand Nautiyal, Garhwal ke Lok Nrityageet  (Folk Songs and Folk dances of Garhwal )
Dr Govind Chatak, Garhwali Lokgathayen (Folklore of Garhwali)
Dr. Govind Chatak, Kumaoni Lokgathayen (Folklore of Kumaoni)
Dr Urvi Datt Upadhyaya, Kumaon ki Lokgathaon ka Sahityik Adhyayan (Literary review of Folklore of Kumaon)
Dr. Dip Chand Chaudhri, 1995, Askot ka Palvansh , Gumani Shodhkendra, Uprada, Gangalighat
Dr. Prayag Joshi, Kumaon Garhwal ki Lokgathaon ka Vivechnatmak Adhyayan (Critical Review of Folklore of Kumaon and Garhwal)
Dr Dinesh Chandra Baluni, Uttarakhand ki Lokgathayen (Folklore of Uttarakhand)
Dr Jagdish (Jaggu) Naudiyal, Uttarakhand ki Sanskritik Dharohar, (Partially Folklore of Ravain) 
Ramesh Matiyani ‘Shailesh’ 1959, Kumaun ki Lok Gathayen
Abodh Bandhu Bahuguna, Dhunyal (Folklore and Folk Songs of Garhwal)
Shambhu Prasad Bahuguna, Virat Hriday
Kusum Budhwar, 2010, Where Gods Dwell: Central Himalayan Folktales and Legends 
C.M. Agarwal , Golu Devta, 1992, The God of Justice of Kumaon Himalayas
N.D .Paliwal, 1987, Kumaoni Lok Geet
E.S. Oakley and Tara Datt Gairola 1935, Himalayan Folklore
M.R.Anand, 2009, Understanding the Socio Cultural experiences of Pahadi folks: Jagar Gathas of Kumaon and Garhwal
Dr. Pradeep Saklani, 2008, Ethno archeology of Yamuna Valley
Shiv Narayan Singh Bisht, 1928, Gadhu Sumyal, Banghat , Pauri Garhwal
Kumaon: Kala, Shilp,aur Sanskriti         www.himvan.com/webpages/dana.htm
Anjali Kapila (2004), Traditional health Practices of Kumaoni women
Bhishma Kukreti, Garhwali Lok Natkon ke Mukhy Tatva va Vivechana
Helle Primdahi, 1994, Central Himalayan Folklore: folk Songs in Rituals of the Life Cycle
Hemant Kumar Shukla, D.R. Purohit, 2012, Theories and Practices of Hurkiya Theater in Uttarakhand, Language in India Vol.12:5: 2012 Page 143- 150
Dev Singh Pokhariya, 1996, Kumauni Jagar Kathayen aur Lokgathayen
Madan Chand Bhatt, 2002, Kumaun ki Jagar Kathayen 
Bhishma Kukreti, Garhwal ki Lok Kathayen, Alaknanda Prakashan
Bhishma Kukreti, Notes on History, Folk Literature of Haridwar
Khima Nand Sharma, Veer Balak Haru Heet, Kumauni Sahitya Sadan, Delhi, 1980.
Xx                                             xx                                             xx
 Notes on Sad folk Song arose by pain of separation; Oriental Sad folk Song from Talla Johar, Kumaon arose by pain of separation; Asian Sad folk Song from Malla Johar, Kumaon arose by pain of separation; Asian SAARC countries Sad folk Song from Talla Johar, Kumaon arose by pain of separation; Asian Indian subcontinent Sad folk Song from Goriphat of Johar, Kumaon arose by pain of separation; Asian Indian Sad folk Song from Milam, Johar, Kumaon arose by pain of separation; Asian North Indian Sad folk Song from Milam, Johar, Kumaon arose by pain of separation; Asian Himalayan Sad folk Song from Lwan, Johar, Kumaon arose by pain of separation; Asian Central Himalayan Sad folk Song from Martoli, Johar, Kumaon arose by pain of separation; Sad folk Song from Ralam, Shumdu, Johar, Kumaon arose by pain of separation; Asian, Uttarakhandi Sad folk Song from Ganaghar Johar, Kumaon arose by pain of separation   

Krishna Janma Jagar Gatha: Asian, Garhwali Folk Ritual Song about Krishna Birth


Folklore, Folk Legends, Folk Myths of Kumaon-Garhwal, Haridwar, Uttarkahnd-68

Pauranic /Epic, Marathon, Classic, Impressive, Grand, Mahabharata Folklore, Ramayana Folklores, Folktales, Folk Stories of Haridwar,   Garhwal, Kumaon, Uttarakhand – 5 

(The write up is dedicated to Dr. Shiva Nand Nautiyal for his extensive works on Kumaoni-Garhwal I Folk and Modern Literature)
                                         By: Bhishma Kukreti

               Krishna is worshipped as Nag (Snake) in Garhwal and Kumaon. Whenever, there is Ghadela for Nagraja ritual performance the Jagari tells the story of Krishna.  The following folk song is about Krishna birth. There is local folk  touch on this universal story.
           कुमाऊं, गढ़वाल ,हरिद्वार  की लोक गाथाएँ  -68     

  ( गढवाली लोक गीत, कुमाउनी लोक गीत, उत्तराखंडी लोक गीत , हिमालयी लोक गीत, हरिद्वार से लोक गीत ,मध्य हिमालयी लोक गीत , हिमालयी लोक गीत,उत्तर भारितीय लोक गीत, भारतीय लोक गीत श्रृंखला ) 


                     कुमाऊं, गढ़वाल ,हरिद्वार  से पौराणिक लोक गाथाएँ - 4
   
                           नागराजा कृष्ण जन्म गाथा


            सन्दर्भ : डा शिवा नन्द नौटियाल , गढ़वाल के लोकनृत्य गीत
           (इंटरनेट प्रस्तुति; भीष्म कुकरेती )
 
                 
               
                                         जमुना पार होलू कंसु को कंस कोट
                                          जमुना पार होलू गोकुल बैराट
                                          कंसकोट  होलू राजा उग्रसेन
                                          तौंकी राणी होली राणी पवनरेखा
                                          बांयीं कोखी पैदा  पापी हरिणा कंश
                                          दांयी कोखी पैदा देवतुली देवकी
                                           ओ मदु बामण लगन भेददा
                                            आठों गर्भ को होलू कंसु को छेदक
                                       हो बासुदेव को जायो प्रभो , जसोदा को बोलो
                                       देवकी नंदन प्रभो , द्वारिका नरेश
                                        भूपति-भूपाल प्रभो , नौछमी नारेणा
                                        भगत वत्सल प्रभो , कृष्ण भगवान्
                                        हो परगट ह्व़े जाण प्रभो, मृत्यु लोक मांज
                                         घर मेरा भगवान अब , धर्म को अवतार
                                         सी ल़ोल़ा कंसन व्हेने , मारी अत्याचारी
                                          तै पापी कंसु को प्रभो कर छत्यानाश
                                          हो देवकी माता का तैंन सात गर्भ  ढेने
                                          अष्टम गर्भ को दें , क्या जाल रचीने
                                          अब लगी देबकी तैं फिलो दूजो मॉस
                                           तौं पापी कंस को प्रभो, खुब्सात मची गे
                                           हो क्वी विचार कौरो चुचां , क्वी ब्यूँत  बथाओ
                                           जै बुधि ईं देवकी को गर्भ गिरी आज
                                            सौ मण ताम्बा की तौन गागर बणाई
                                             नौ मण शीसा को बणेइ गागर की ड्युलो
                                              हो अब जान्दो देवकी जमुना को छाल
                                             मुंड मा शीसा को ड्युलो अर तामे की गागर
                                             रुँदैड़ा लगान्द पौंछे , जमुना का छाल
                                              जसोदा न सुणीयाले देवकी को रोणो 
                                             हो कू छयी  क्या छई , जमुना को रुन्देड
                                              केकु रूणी छई चूची , जमुना की पन्दयारी
                                             मैं छौं हे दीदी , अभागी देवकी
                                              मेरा अष्टम गर्भ को अब होंदो खेवापार
                                              हो वल्या छाल देवकी , पल्या छाल जसोदा
                                               द्वी बैणियूँ रोणोन जमुना गूजीगे
                                               मथुरा गोकुल मा किब्लाट पोड़ी गे
                                               तौं पापी कंस को प्रभो , च्याळआ पोड़ी गे
                                               हो अब ह्वेगे कंस खूंण अब अष्टम गर्भ तैयार
                                               अष्टम गर्भ होलो कंस को विणास
                                                अब लगी देवकी तैं तीजो चौथो मॉस
                                                 सगर बगर ह्व़े गे तौं पापी  कंस को
                                                 हो त्रिभुवन प्रभो मेरा तिरलोकी नारेण
                                                 गर्भ का भीतर बिटेन धावडी लगौन्द
                                                  हे - माता मातेस्वरी जल भोरी लेदी
                                                  तेरी गागर बणे द्योलू फूल का समान
                                                 हो देवकी माता न अब शारो बांधे याले
                                                 जमुना का जल माथ गागर धौरयाले
                                                  सरी जमुना ऐगे प्रभो गागर का पेट
                                                    गागर उठी गे प्रभो , बीच स्युन्दी माथ
                                                     हो पौंची गे देवकी कंसु का दरबार
                                                    अब बिसाई देवा भैजी पाणी को गागर
                                                     जौन त्वेमा उठै होला उंई बिसाई द्योला
                                                  गागर बिसांद दें कंस बौगी गेन
                                                   अब लगे देवकी तैं पांचो छठो मास
                                                    तौं पापी कंस को हाय टापि मचीगे
                                                   हो- अब लागी गे देवकी तैं सतों आठों मॉस
                                                   भूक तीस बंद ह्व़े गे तौं पापी कंस की
                                                    हो उनि सौंण की स्वाति , उनि भादों की राती
                                                   अब लगे देवकी तैं नवों-दसों मास
                                                  नेडू धोरा ऐगे बाला , तेरा जनम को बगत
                                                  अब कन कंसु न तेरो जिन्दगी को ग्यान
                                                   हो! पापी कंस न प्रभो , इं ब्युन्त सोच्याले
                                                    देवकी बासुदेव तौंन जेल मा धौरेन
                                                    हाथुं मा हथकड़ी लेने , पैरूँ लेने बेडी
                                                   जेल का फाटक पर संतरी लगे देने
                                                   हो उनि भादों को मैना उनि अँधेरी रात
                                                   बिजली की कडक भैर बरखा का थीड़ा
                                                    अब ह्वेगे मेरा प्रभो ठीक अद्धा रात
                                                      हो , हाथुं   की हथकड़ी टूटी , टूटी पैरों की बेडी
                                                    जेल का फाटक खुले धरती कांपी गे
                                                     अष्टम गर्भ ह्व़ेगी कंस को काल
                                                      जन्मी गे भगवान् प्रभो , कंसु की छेदनी

                     At this Yamuna bank there was Kanskot of king Kansa and other side of Yamuna was Gokul Bairath.
               Ugrasen was the king of Kanskot and his queen was Pawan Rekha. . Sinful Kansa was born from left uterus of Queen Pawan Rekha and virtuous Devki was born from right uterus. The future teller astrologer informed that the eighth son of Devki would kill Kansa. The whole Kanskot was worried. Many plans were created. Devki was married with Vasudev. Vasudev was told to live in Kanskot.
              Kansa was sinful. He started killing his sister’s children in embryonic condition. When Kans came to know that his sister Devki was pregnant eighth time. He got made nine ton copper vessel (gagar) for carrying water and nine ton plumbs Deela (base for vessel to be kept on head). Now he asked Devki to carry water on the vessel.  Weeping, Devki reached to Yamuna bank. The child inside her told her not to worry as he would reduce the weight. Devki carried water to Kanskot. Kans was shocked. While taking vessel from her head the water spilled away and many assistants of flew into the spilled water. 
           When Devki was nine month pregnant, Kansa kept Vasudev and Devki in the prison.
    It was Bhadon night. There was heavy storm. There was heavy rain. Krishna took birth in the Rohni nakshatra. The door opened automatically. Krishna was incarnated to diminish Kansa.             
                 


Copyright (Interpretation) @ Bhishma Kukreti, 26/06/2013
Folklore, Folk Legends, Folk Myths of Kumaon-Garhwal-Haridwar (Uttarakhand) to be continued…67 
Folklore, Folktales, Folk Ballads, Folk Stories of Human Behavior, Human Relationship, Human Psychology, Human Sensitivity, , Human values, Contemporary subjects, Human Sacrifices,  interpersonal bond  from Haridwar,   Garhwal, Kumaon (Uttarakhand) –14
   
                                  Curtsey and references
 
Dr. Krishna Nand Joshi, Kumaon ka Lok Sahitya (Folklore texts of Kumaon)
 Dr Trilochan Pandey, Kumaoni Bhasha aur Uska Sahity(Folklore literature of Kumaon )
Dr Shiva Nand Nautiyal, Garhwal ke Lok Nrityageet  (Folk Songs and Folk dances of Garhwal )
Dr Govind Chatak, Garhwali Lokgathayen (Folklore of Garhwali)
Dr. Govind Chatak, Kumaoni Lokgathayen (Folklore of Kumaoni)
Dr Urvi Datt Upadhyaya, Kumaon ki Lokgathaon ka Sahityik Adhyayan (Literary review of Folklore of Kumaon)
Dr. Dip Chand Chaudhri, 1995, Askot ka Palvansh , Gumani Shodhkendra, Uprada, Gangalighat
Dr. Prayag Joshi, Kumaon Garhwal ki Lokgathaon ka Vivechnatmak Adhyayan (Critical Review of Folklore of Kumaon and Garhwal)
Dr Dinesh Chandra Baluni, Uttarakhand ki Lokgathayen (Folklore of Uttarakhand)
Dr Jagdish (Jaggu) Naudiyal, Uttarakhand ki Sanskritik Dharohar, (Partially Folklore of Ravain) 
Ramesh Matiyani ‘Shailesh’ 1959, Kumaun ki Lok Gathayen
Abodh Bandhu Bahuguna, Dhunyal (Folklore and Folk Songs of Garhwal)
Shambhu Prasad Bahuguna, Virat Hriday
Kusum Budhwar, 2010, Where Gods Dwell: Central Himalayan Folktales and Legends 
C.M. Agarwal , Golu Devta, 1992, The God of Justice of Kumaon Himalayas
N.D .Paliwal, 1987, Kumaoni Lok Geet
E.S. Oakley and Tara Datt Gairola 1935, Himalayan Folklore
M.R.Anand, 2009, Understanding the Socio Cultural experiences of Pahadi folks: Jagar Gathas of Kumaon and Garhwal
Dr. Pradeep Saklani, 2008, Ethno archeology of Yamuna Valley
Shiv Narayan Singh Bisht, 1928, Gadhu Sumyal, Banghat , Pauri Garhwal
Kumaon: Kala, Shilp,aur Sanskriti         www.himvan.com/webpages/dana.htm
Anjali Kapila (2004), Traditional health Practices of Kumaoni women
Bhishma Kukreti, Garhwali Lok Natkon ke Mukhy Tatva va Vivechana
Helle Primdahi, 1994, Central Himalayan Folklore: folk Songs in Rituals of the Life Cycle
Hemant Kumar Shukla, D.R. Purohit, 2012, Theories and Practices of Hurkiya Theater in Uttarakhand, Language in India Vol.12:5: 2012 Page 143- 150
Dev Singh Pokhariya, 1996, Kumauni Jagar Kathayen aur Lokgathayen
Madan Chand Bhatt, 2002, Kumaun ki Jagar Kathayen 
Bhishma Kukreti, Garhwal ki Lok Kathayen, Alaknanda Prakashan
Bhishma Kukreti, Notes on History, Folk Literature of Haridwar
Khima Nand Sharma, Veer Balak Haru Heet, Kumauni Sahitya Sadan, Delhi, 1980.
Xx                                             xx                                             xx
गढवाली लोक गीत, कुमाउनी लोक गीत, उत्तराखंडी लोक गीत , हिमालयी लोक गीत, हरिद्वार से लोक गीत ,मध्य हिमालयी लोक गीत , हिमालयी लोक गीत,उत्तर भारितीय  लोक गीत, भारतीय लोक गीत श्रृंखला जारी..
Notes on Oriental/Asian, Garhwali Folk Ritual Song about Krishna Birth; Oriental/Asian, Garhwali Folk Ritual Song from Chamoli Garhwal about Krishna Birth; Oriental/Asian, Garhwali Folk Ritual Song from Rudraprayag Garhwal about Krishna Birth; Oriental/Asian, Garhwali Folk Ritual Song from Pauri Garhwal about Krishna Birth; Oriental/Asian, Garhwali Folk Ritual Song from Tehri Garhwal about Krishna Birth; Oriental/Asian, Garhwali Folk Ritual Song from Uttarkashi Garhwal about Krishna Birth; Oriental/Asian, Garhwali Folk Ritual Song from Dehradun Garhwal about Krishna Birth; Oriental/Asian, Garhwali Folk Ritual Song from Kotdwara Garhwal about Krishna Birth; Oriental/Asian, Garhwali Folk Ritual Song from Lansdowne Garhwal about Krishna Birth; Oriental/Asian, Garhwali Folk Ritual Song from Rath Garhwal about Krishna Birth; Oriental/Asian, Garhwali Folk Ritual Song from Kedar Ghati Garhwal about Krishna Birth; Oriental/Asian, Garhwali Folk Ritual Song from Gongotri Garhwal about Krishna Birth; Asian, Garhwali Folk Ritual Song from Joshimath Garhwal about Krishna Birth; Oriental/Asian, Garhwali Folk Ritual Song from Badiyargarh about Krishna Birth; Oriental/Asian, Garhwali Folk Ritual Song from Rishikesh Garhwal about Krishna Birth 
 

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


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

           Internet Presentation: Bhishma Kukreti

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

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

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

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

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

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

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

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

Devi Divta Geet: Asian Folksongs from Ravain, Garhwal for Worshipping Deities and Goddesses

Oriental/Asian Folk Literature from Ravain/Rawaeen, Yamuna-Tons Valley Region, Uttarkashi, Dehradun, Garhwal -31 

Asian/oriental Jagar Gatha (Lyrical Prose Folk Ritual Sayings), Religious Traditional Songs, Customary Sacred Songs from Ravain/Rawaeen, Yamuna -Tons Valley, Uttarkashi, Garhwal Region-25

            Folk Songs/Folktales collection by late Dr. Jagdish Prasad ‘Jaggu’ Naudiyal 

                 Translation, Interpretation by: Bhishma Kukreti


   There has been classification of Garhwali folk songs including Ravain folk songs.
       
 Classification of Garhwali Traditional Songs: A Debate 

                                            Garhwali folk songs are so varied and are in such numbers that there had been debates and discussions for classifying Garhwali folk songs 
             
                     Taxonomy by Abodh Bandhu Bahuguna (1954):
             Analysis of Garhwali folk songs started by Abodh Bandhu Bahuguna:  Dhunyal (1954) is first work of analyzing and classifying the Garhwali Folk Song . Abodh Bandhu Bahuguna classified Garhwali Folk Songs on the following types:
1- Mangal (auspicious folk songs)
2-Kula char (Introducing and description of family tree related folk song)
3-Panwada (praising achievers folk song)
4-Khuded (sad folk song)
5-Jagar (Awakening songs sung in Ghadela folk song)
6-Tantra Mantra
7-Hori (Humrous and sung at Holi time folk song)
8-Chakhulya (Personification of animals folk song)
9-Naya Geet (New folk song)
  The main flow on this classification is that it is not analyzed on scientific basis but on conventional basis .
Classification by Dr Govind Chatak  (1956)
                  Dr Chatak is credited for doing depth research, study in collection and analyzing Garhwali folk songs. Dr Chatak classified Garhwali songs on the basis of local names as he accepted in introduction of his classic book ‘Garhwali Lok Geet’ and he classified the Garhwali folk songs on the following divisions:
1-Puja Geet (prayer and worshiping of deities/goddesses)
2-Mangal (Auspicious)
3-Prem, Roop, Ras (Love folk songs)
4-Chhopati folk song
5-Laman folk song
6-Vasanti (Spring folk song)
7-Bajuband folk song
8-Dampatya Jeewn ( Family life folk song)
9-Khuded folk song
10-Chhuda folk song
11-Samajik Geet folk songs
12-Vividh Geet or varied folk song
                       Classification by Dr Mohan Babulakar
           Dr Babular (1967) classified Garhwal Folk Song as below in his famous boo ‘Garhwali Lok Sahitya ka Vivechanatmak Adhyayan’ :
1-Sanskaron ke geet
2-Devi Devta stuti , Tyoharon ke Geet
3-Khuded geet
4-Ritu (season) and Virah (pain of separation)
5-samuhik Gey geet (group or community songs)
6-Tantra Mantra Geet
7-Laghu geet (short songs)
8-Jatiyon ke geet (songs created and sung by specific class)
                    Classification by Dr Hari Datt Bhatt ‘Shalilesh
                  In his book ‘Garhwali Bhasa aur uska Sahitya’ ,  (1964)D Bhatt bifurcated the folk songs of Garhwal into following categories:
1-Mangal: k-Awhahan Geet. Kh-Puja geet, G-Vivah Geet, H-Loriyan (very rare),
2-Jhumailo: (sad and Love folk songs): K-Jhumailo folk songs, Kh-Chhopati folk songs, G-Laman folk songs
3-Thadya ya Vasanti geet 1- Vasnti 2-Hori folk songs
4-Bajuband  (Rhymical dialogues) folk songs
5-Chaufala ( Achieving right objectives, ambitions, economical benefits and final solutions)
6-Khded geet Sad folk songs
7-Kulachar folk songs
8-Chaumasa (Songs of rainy season)
9-Baramasa (folk songs for every season)
10-par Updeshatmak (Inspirational folk songs)
11- Samayik (Folk Songs of contemporary subject or happenings by Badis)
12-Rashtriya geet (Patriotic folk songs)

                     Classification by Dr Shiva Nand Nautiyal
         Dr shiva nand Nautiyal had been also collecting Garhwali folk songs and his edited books are 
A-Garhwal ke Lok Geet (1964)
B-6-Garhwal ke Khuded Geet (1965)
C--Chham Ghugharu Bajala (1964)
D-Garhwali Baramasa
 Dr Shiva Nand Nautiyal never thought of analyzing Garhwali Folk Songs as his above contemporary scholars were classifying songs. Only, in 1979, dr Shiva Nand classifed Garhwali folk Songs in Garhwali Manas (1979, page 52) and surprising ly his classification is more scientific, more subtle, more clear than his contemporary researchers. He divided following folk songs and dances together as follows:

1-Mangal Geet: K-Awhahan Puja geet, Kh-Puja Geet, G-Vivah geet
2-Jagar : Narsingh, , Nagarja, Devi, Hantya, Pandav, Bhairon etc
3-Panwade (Chivalry folk songs ): Historical and non -historical
4-Tantra Mantra folk songs
5-Thadya folk songs
6-Chaufula folk songs
7-Khuded folk songs
8-Baramasa folk songs
9-Kulachar folk songs
10-Pasara folk songs
11-Vasanti folk songs
12-Hori folk songs
13-Bajuband folk songs
14-Laman folk songs
15-Chhopati folk songs
16-Lori geet folk songs
17-Patkhai men Chhuda folk songs
18-Naunyali folk songs
19-Chaumasa folk songs
20-Duda folk songs
21-Samayik or contemporary folk songs
By the above analysis we may state that Dr Shiva Nand Nautiyal’s classification is appreciable in terms of terminology and subtle .
रवांइ, उत्तरकाशी  , देहरादून गढ़वाल क्षेत्र  के  प्रचलित   लोक गीत- 31   


  उत्तरकाशी,   देहरादून  के रवाँइ क्षेत्र से जागर या धार्मिक अनुष्ठान के लोक गीत/कथायें    -24   


 
   
(मूल -डा. जगदीश 'जग्गू' नौडियाल,  )   

( इंटरनेट प्रस्तुति  एवं अतिरिक्त व्याखा - भीष्म कुकरेती )

देवी देवताओं सम्बन्धी गाथा गीत

बल चांदा लाई  खाई,बल चांदा लाई  खाई।
बल देश सो शिंगतुरियो, बल कटे जाओ हई।।
बल डांडू मारी थ्यारी, बल डांडू मारी थ्यारी।
बल तेरी राजा कर्ण, बल देवजानी की त्यारी।।
बल बाजी जालो वाणों, बल बाजी जालो वाणों।
बल देवजानी पोड़ेले, बल चालदो बोल आणो।।
बल कांठू तोड़यो इनो, बल कांठू तोड़यो इनो।।
बल देवजानी जीतणेले, बल बालुआ पूणो सूना।। 
 The above song is in Bajuband Kavya format.
 Let all Singturia Patti fellow should gather.  King Karna is ready visiting for Devjani.
 Chalda deity is also coming to same Devjani place.
There was competition for right and might.
King Karna got gold from pebbles.
King Karna got the right on Devjani.
Copyright Interpretation, @ Bhishma Kukreti 1/7/2013 
   References:
Dr Jagdish Prasad Naudiyal, Uttarakhand ki Sanskritik Dharohar  (Ravain Kshetra ke lok Sahitya ka Sanskritik Adhyayan
2-Sudha Chandola, Some Goddess Rituals from Non Narrative folk songs of India
Xxx         xx             
Folk Literature of Ravain/Rawaeen, Yamuna -Tons Valley Region, Uttarkashi, Dehradun, Garhwal to be continued…32
Jagar Gatha (Lyrical Prose Folk Ritual Tales), Religious Traditional Songs, Sacred Customary songs  from Ravain, Yamuna-Tons Valley, Uttarkashi, Garhwal Region to be continued…26

Dali Na Todyan:  Garhwali (Indian) Folk Song about Ecology protection, Environment safeguarding, Anti-Deforestation Awareness 

            Folk Songs from Kumaon-Garhwal, Haridwar, Uttarkahnd-284 

Folk Songs, Folklore, Folktales, Folk Ballads, Folk Stories of Human Behavior, Human Emotions, Human Relationship, Human Psychology, Human Sensitivity, Human values, Human Sacrifices, Contemporary subjects,  interpersonal bond from Haridwar,   Garhwal, Kumaon (Uttarakhand) – 16 


                                        By: Bhishma Kukreti
                There are tens of Garhwali (Indian) folk songs, folktales about ecology protection, environment safeguarding and anti-deforestation.
                     The following of Garhwali (Indian) folk song is also about showing the importance of forest and tree for our livelihood. 

कुमाऊं, गढ़वाल ,हरिद्वार के  लोक गीत  -283       

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

 
   पर्यावरण संरक्षण या जंगल ना काटने हेतु  लोक गीत

(सन्दर्भ डा उमेश चमोला, उत्तराखंड के लोकगीतों में समसामयिक परिवेश)
                (इंटरनेट प्रस्तुति; भीष्म कुकरेती )

तै डांडा का पार बल, कैकी होली डाळी?
तै डांडा का पार बल, काफळ की डाळी।
काफळ तुम खांयाँ , पण डाळी न तोड्याँ।
तै डांडा का पार बल, कैकी होली डाळी?
तै डांडा का पार बल, बुरांस की डाळी।
बुरांस  तुम खांयाँ , पण डाळी न तोड्याँ।
तुम डाळि तोड़ल्या त, हम घौर बोलला।
बाबा जी का पास , बल बाबा जी का पास।   
Who is there far away on that hill? What is that tree?
 On that hill, there is Kafal tree.
Pluck Kafal fruits but don’t cut/destroy Kafal tree.
On that hill, there is Burans tree.
Pluck Burans flowers but don’t cut/destroy Burans tree.
If you destroy/cut tree we shall complain to elders about destruction of tree.
We shall complain to elders about destruction of tree, we shall complain to elders about destruction of tree.

Copyright (Interpretation) @ Bhishma Kukreti, 4/7/2013
Folk Songs from Kumaon-Garhwal-Haridwar (Uttarakhand) to be continued…285 
Folk Songs, Folklore, Folktales, Folk Ballads, Folk Stories of Human Behavior, Human Relationship, Human Psychology, Human Sensitivity, , Human values, Contemporary subjects, Human Sacrifices,  interpersonal bond  from Haridwar,   Garhwal, Kumaon (Uttarakhand)  to be continued…16
   
                                  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
Anjali Kapila (2004), Traditional health Practices of Kumaoni women
Bhishma Kukreti, Garhwali Lok Natkon ke Mukhy Tatva va Vivechana
Helle Primdahi, 1994, Central Himalayan Folklore: folk Songs in Rituals of the Life Cycle
Hemant Kumar Shukla, D.R. Purohit, 2012, Theories and Practices of Hurkiya Theater in Uttarakhand, Language in India Vol.12:5: 2012 Page 143- 150
Dev Singh Pokhariya, 1996, Kumauni Jagar Kathayen aur Lokgathayen
Madan Chand Bhatt, 2002, Kumaun ki Jagar Kathayen 
Bhishma Kukreti, Garhwal ki Lok Kathayen, Alaknanda Prakashan
Bhishma Kukreti, Notes on History, Folk Literature of Haridwar
Khima Nand Sharma, Veer Balak Haru Heet, Kumauni Sahitya Sadan, Delhi, 1980.
टिहरी से गढवाली जागर, लोक गीत;  उत्तरकाशी से गढवाली जागर, लोक गीत; पौड़ी से गढवाली जागर,  लोक गीत; चमोली -रुद्रप्रयाग से गढवाली जागर,लोक गीत; नैनीताल से कुमाउनी जागर,लोक गीत; अल्मोड़ा से कुमाउनी जागर,लोक गीत;पिथोरागढ़ -बागेश्वर से कुमाउनी जागर,लोक गीत;चम्पावत , उधम सिंह नगर से कुमाउनी जागर,लोक गीत;उत्तराखंडी जागर,लोक गीत;,  हरिद्वार से जागर,लोक गीत;,मध्य हिमालयी जागर,लोक गीत;, हिमालयी जागर,लोक गीत;उत्तर भारितीय जागर,लोक गीत; भारतीय जागर,लोक गीत; एशियाई जागर,लोक गीत श्रृंखला जारी...
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Notes of Garhwali (Indian) Folk Song about Ecology protection, Environment safeguard, Anti-Deforestation Awareness; Garhwali (Indian) Folk Song from Pauri Garhwal about Ecology protection, Environment safeguard, Anti-Deforestation Awareness; Garhwali (Indian) Folk Song from Chamoli Garhwal about Ecology protection, Environment safeguard, Anti-Deforestation Awareness; Garhwali (Indian) Folk Song from Rudraprayag Garhwal about Ecology protection, Environment safeguard, Anti-Deforestation Awareness; Garhwali (Indian) Folk Song from Tehri Garhwal about Ecology protection, Environment safeguard, Anti-Deforestation Awareness; Garhwali (Indian) Folk Song from Uttarkashi Garhwal about Ecology protection, Environment safeguard, Anti-Deforestation Awareness; Garhwali (Indian) Folk Song from Dehradun, Garhwal about Ecology protection, Environment safeguard, Anti-Deforestation Awareness; Garhwali (Indian) Folk Song from Garhwal, Uttarakhand  about Ecology protection, Environment safeguard, Anti-Deforestation Awareness; Garhwali (Indian) Folk Song from Garhwal, Central Himalaya about Ecology protection, Environment safeguard, Anti-Deforestation Awareness; Garhwali (Indian) Folk Song from Garhwal, Himalaya about Ecology protection, Environment safeguard, Anti-Deforestation Awareness; Garhwali (Indian) Folk Song from Garhwal, North India about Ecology protection, Environment safeguard, Anti-Deforestation Awareness; Garhwali (Indian) Folk Song from Garhwal, Indian sub continent about Ecology protection, Environment safeguard, Anti-Deforestation Awareness; Garhwali (Indian) Folk Song from Garhwal, South Asia about Ecology protection, Environment safeguard, Anti-Deforestation Awareness; Garhwali (Indian) Folk Song from Garhwal, Asia about Ecology protection, Environment safeguard, Anti-Deforestation Awareness. Oriental , Garhwali (Indian) Folk Song from Garhwal, about Ecology protection, Environment safeguards, Anti-Deforestation Awareness;