MeraPahad Community Of Uttarakhand Lovers

Veer Balak Haru Heet: Lyrical Folktale/Folk Song about Adventurous deeds of a Brave Young man
Folklore, Folk Legends, Folk Myths of Kumaon-Garhwal, Haridwar, Uttarkahnd-63

 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) – 10 


(The write up is dedicated to Shri Khima Nand Sharma for his extensive works on Kumaon-Garhwal Folk Literature)

                                        By: Bhishma Kukreti

             Khima Nand Sharma wrote along poetry on the basis of folktales .The book was published by Kumauni Sahitya Sadan, Delhi, 1980.
  The events of story are from Gujdu Kot, Salt area of Almora.
The story starts as -


                     कुमाऊं, गढ़वाल ,हरिद्वार  की लोक गाथाएँ  -63       

                            गढ़वाल , कुमाऊं ,  हरिद्वार, की मानवीय संवेदना आधारित  लोक गाथाएँ -10

                         (सन्दर्भ :खिमा नंद शर्मा , बीर  बालक हरु हीत )
                                      (इंटरनेट प्रस्तुति एवं व्याखा : भीष्म कुकरेती )
         वीर बालक हरु हीत
 गोरखा लै जित जब अल्मोड़ा गढ़वाल।।
तै बखत समर सिंह गुज्डू कोट मज,
सात च्यल सात ब्वारी चार पट्टी रज।।
तल्ली पट्टी सल्ट मज समरू छी हीत।
कस छी  बखता भया कसी छी ओ रीत ..
गज्डू कोट सल्ट मज छिय तैंक बसनाम।
चार दिन दुनिया में चले गया नाम।
सात च्याल , सात ब्वारी खूब झर फर।
चार पट्टी मालिक छ कैकी निहै डर।
कुणखेत बारैड़ में कमै खणी स्यरा।
गज्डू कोट मज है रै अनधनै ढेरा।
भारी सुख चैन हैरी भारी छी सम्पति।
जब आनी  बुरा दिन बैठी जै कुमति।
सात च्याला समरू का भारी शूरबीर।
आई गय अभिमान निल्यना खातिर।
आणियाँ जाणियाँ लोग है गई हैरान।
हमारी पुकार न्है जो इश्वरा दरबार।
गज्डू कोट मज हैरो कस अत्याचार।। 

             Samar Singh of Gujdu Kot had seven sons and seven daughters in laws. They were very prosperous with crops and domestic animals. They seven brothers become proud and started harassing common men. People were afraid to go here and there due to their oppressive deeds. People of Gujdu Garh were miserable and God heard their voices. There was epidemic in the region. All the seven brothers fell ill and died. At last, Samar Singh died too by shock.
              Samar Singh had a younger child Haru Heet. All widow sisters in laws and mother were now dependent on him. 
     When Haru Heet became young, he told to his sister in laws that he was going to Talla Salt to collect tax from farmers under his territories. He ordered in Salt to pay tax. All farmers obeyed his order. Now, the farmers requested Haru Heet to find bride for him.
       The news reached to his sisters in laws through an enemy. The enemy Haiti told his sisters in laws that now wife of Haru Heet would rule on those seven women.
     All the sisters in law started walking away from their hose. They reached to Chanikhet. There were two brothers who had herds of buffalos- Hama and Dhama. Two brothers met these seven women.  They took those seven widow women for them. Seven widow women were enjoying milk and milk products.
               When Haru returned to his home he found that his sisters in laws were missing. Haru Heet went for search of his sister in laws.  He reached to Chanikhet.
  Haru Heet asked his sisters in laws to come back. However, Hama and Dhama resisted. There was fierce fight between Hama-Dhama and Haru Heet. They killed Haru Heet.
             He goes to his mother in dream. His mother got him alive. Haru Heet killed Hama and Dhama.
  Haru Heet brought back his sisters in laws.
           Jealously, furiously, his sisters in laws advised him to marry Malu Rauteli of Bhot country. Haru Heet was ready to go Bhot des. His mother cautioned him not go Bhot des as in habitants of Bhot Des are having black magic.
              On an auspicious day, Haru Heet started his journey for Bhot Des. Crossing many hills, and rivers, Heet reached to Bhot Des. First he visits the Goddess temple and prays to Devi. There he meets Malu Rauteli. Haru Heet tells her his motto for coming Bhot Des.
                Malu Rauteli hid Haru by magic power in her palace.
        Kalu Sauk the father of Malu Rauteli comes to know about Haru Heet hiding the palace of his daughter. He attacks to Haru by magic power. Malu diffused her father’s magic power.
         Haru Heet comes in open to fight with Kalu Sauk. Haru Heet killed Kalu Sauk and his soldiers.
     Haru Heet and Malu Rauteli came back with wealth to Gujdu Kot. On the way, Haru Heet offered a gold umbrella to Bageshwar Devi. 
  One day, Haru Heet went to Bhabhar with his goats. His sisters in law dumped Malu Rauteli into lake. Malu comes in the dram of Haru Heet and tells the truth.

  Haru Heet comes to his village and killed his sister in laws. At the end, he also ends his own life.
This way it is  sad end of story.
       
   
           

Copyright (Interpretation) @ Bhishma Kukreti, 21/06/2013
Folklore, Folk Legends, Folk Myths of Kumaon-Garhwal-Haridwar (Uttarakhand) to be continued…64 
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) –11
   
                                  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.
Xxx    xx
Notes on Lyrical Folktale/Folk Song from Kumaon about Adventurous deeds of a Brave Young man; Lyrical Folktale/Folk Song from Bhikiya Sain Almora, Kumaon about Adventurous deeds of a Brave Young man; Lyrical Folktale/Folk Song from Ranikhet, Almora, Kumaon about Adventurous deeds of a Brave Young man; Lyrical Folktale/Folk Song from Salt, Almora, Kumaon about Adventurous deeds of a Brave Young man; Lyrical Folktale/Folk Song from Chaukhutiya, Almora, Kumaon about Adventurous deeds of a Brave Young man; Lyrical Folktale/Folk Song from Someshwar, Almora, Kumaon about Adventurous deeds of a Brave Young man; Lyrical Folktale/Folk Song from Dwarhat, Almora, Kumaon about Adventurous deeds of a Brave Young man; Lyrical Folktale/Folk Song from Bhanoli, Almora, Kumaon about Adventurous deeds of a Brave Young man; Lyrical Folktale/Folk Song from Jainti, Almora, Kumaon about Adventurous deeds of a Brave Young man; Lyrical Folktale/Folk Song from North India  about Adventurous deeds of a Brave Young man; Indian Lyrical Folktale/Folk Song from Almora, Kumaon about Adventurous deeds of a Brave Young man; South Asian Lyrical Folktale/Folk Song from Almora, Kumaon about Adventurous deeds of a Brave Young man; Oriental Lyrical Folktale/Folk Song from Almora, Kumaon about Adventurous deeds of a Brave Young man

Maletha ki Kool; Folk song/Folktale about great Social Work and Sacrifice 

Folklore, Folk Legends, Folk Myths of Kumaon-Garhwal, Haridwar, Uttarkahnd-65

 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) – 12 


(The write up is dedicated to Bhola Datt Devrani for his works on Garhwal Folk and Modern Literature)

                                        By: Bhishma Kukreti

            The present story is related to brave Bhad Madho Singh Bhandari who dug the tunnel to bring water canal up to his village Maletha. Usually, Bhad Madho Singh Bhandari of Garhwal army and Bhad Madho Singh Bhandari of Maleth village are said to be same. However, the history does not match with folk sayings for two great personalities being same.


  कुमाऊं, गढ़वाल ,हरिद्वार  की लोक गाथाएँ  -65       

                            गढ़वाल , कुमाऊं ,  हरिद्वार, की मानवीय संवेदना आधारित  लोक गाथाएँ -12

                         (सन्दर्भ: भोला दत्त देवरानी , मलेथा की गूल   )
                               (इंटरनेट प्रस्तुति एवं व्याखा : भीष्म कुकरेती )

 मलेथा की कूल:  समाज सेवा गाथा
(Tal-Thadya Geet)

धौळि का छालु पल्ले किनारो,
उंच माँगे मलेथा क सेरो,
सैणु छ, स्वाणु रौंतेलु गौं च।
एक दिन छ्यू भूखो मलेथो,
आज सि पाणि सेरो कुल्यांदो,
तै दिनों छैयु नि स्यो मलेथो।
कोटू गत्थूक गाँव छया,
धान नि नौऊँ कु होंद छैया,
दूर बटी सारि मुंडा मुगैई,
लांद छै पाणि पीणा कु तैइ ।
तब की बात तख रैंदु छयो,
माधु भंडारी मासूर छैयो।

              One day, Bhad Madho Singh Bhandari returned to his village from court. He was tired. Bhad Madho Singh Bhandari asked his sister in law for meal. His sister in law offered him bread without vegetable. Unhappily, he asked vegetable. Sarcastically, his sister in law tells that there is no water canal in his village that the villagers would enjoy vegetable a s spinach, onion, garlic and other green vegetables.
                          Madho Singh Bhandari felt insulted. He tells his sister in law to dig canal. She tells that it is the job of men to dig canal.
            Second day, Madho Singh Bhandari reached to court. The court men insulted him that there is no water canal in his village.
              Madho Singh Bhandari took vow to get water canal in his village.
                There was a hill in between Chandrabhaga River and his village. Bhandari performed necessary rituals. Bhandari took necessary appliances and started digging tunnel to get Chandrabhaga water to his village Maleth. Slowly, slowly he started to cut hill for making tunnel. After watching his hard work, villagers also came to help him.
            One day, he took his son Gaje Singh with him.  He and villagers were busy in cutting the hill for making tunnel. In the mean time a stone ascended on the head of Gaje Singh.  Gaje Singh died there only. He completed the work of tunnel making work on the same day.
              Water started reaching to Maleth from Chandrabhaga River.
              Now Maletha village was able to grow various types of vegetables and rice.
 कसो छ भंडारी तेरो मलेथा ?
गौं मूड़ को सेरो मेरा मलेथा।
गौं मथे मेरा मलेथा।
ऐ जाणू रुकमा मेरा मलेथा।
पाळिङ्गा की बाड़ी मेरा मलेथा।
लासण की क्यारी मेरा मलेथा।

             Madho Singh Bhandari is one the great Indian personalities who showed the world about taking cause till it is finished.


Copyright (Interpretation) @ Bhishma Kukreti, 23/06/2013
Folklore, Folk Legends, Folk Myths of Kumaon-Garhwal-Haridwar (Uttarakhand) to be continued…66 
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) –13
   
                                  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 Folk song/Folktale about great Social Work and Sacrifice from Tehri Garhwal; Garhwali Folk song/Folktale about great Social Work and Sacrifice from Tehri Garhwal; Garhwali Folk song/Folktale about great Social Work and Sacrifice from Kirtinagar Tehri Garhwal; Garhwali Folk song/Folktale about great Social Work and Sacrifice from Badiyargarh Tehri Garhwal; Garhwali Folk song/Folktale about great Social Work and Sacrifice from Dangchaunra Tehri Garhwal; Garhwali Folk song/Folktale about great Social Work and Sacrifice from Kalidhari Tehri Garhwal; Garhwali Folk song/Folktale about great Social Work and Sacrifice from Ghandyaldhar, Tehri Garhwal; Uttarakhandi Folk song/Folktale about great Social Work and Sacrifice from Tehri Garhwal; Central Himalayan Folk song/Folktale about great Social Work and Sacrifice from Tehri Garhwal; Himalayan Folk song/Folktale about great Social Work and Sacrifice from Tehri Garhwal; North Indian Folk song/Folktale about great Social Work and Sacrifice from Tehri Garhwal; Indian Folk song/Folktale about great Social Work and Sacrifice from Tehri Garhwal; Indian subcontinent Folk song/Folktale about great Social Work and Sacrifice from Tehri Garhwal; South Asian Folk song/Folktale about great Social Work and Sacrifice from Tehri Garhwal; Asian Folk song/Folktale about great Social Work and Sacrifice from Tehri Garhwal; Oriental Folk song/Folktale about great Social Work and Sacrifice from Tehri Garhwal   

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;