Author Topic: Uttarakhand Bajuband-Chahari-Jodha Literature - उत्तराखंड का संगीत काव्य बाजूबंद  (Read 14119 times)

एम.एस. मेहता /M S Mehta 9910532720

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दोस्तों,

हमारे वरिष्ठ सदस्य श्री भीष्म कुकरेती जी हमें इस पोर्टल में उत्तराखंड के हर विषय में बहुत दुर्लभ जानकारी यहाँ पर प्रस्तुत कर रहे है!  जहाँ एक एक ओर उत्तराखंड के वर्तमान लोक संगीत में बाजू बंद, चाचरी, झोडा, खुदेड़ आदि कम दिखने में आ रहे है, वही दूसरी और भीष्म जी का यह प्रयास सराहनीय है !

हमे उम्मीद है हमारी नई पीड़ी को भीष्म जी द्वारा जो इन्फोर्मेशन यहाँ दी जायेगी वह प्रसंद आएगा!

एम् एस मेहता
 

Bhishma Kukreti

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Garhwali Folk Literature-6
======================

Bajuband poetry or Geet : The Initial Garhwali Folk Poetry/Songs

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(This write up is dedicated to late Shri Mal Chand Ramola who collected and published more than 250 gaarhwali bajuband poetry. here you will know about Garhwali primitive verses, Folk Love  Poems, Love Poems of Uttarakhand Garhwali Folk Songs)

                                                              Bhishma Kukreti


The folklores as Bajuband Geet in Garhwal are earlier than the alphabets would have started (Ramola, 1989). Ramola provides example of saying by Sinjwik that Bajuband folk songs are earliest for of Garhwali folk songs“ ..These folklores are older than literature, older than alphabet .It is lore and belongs to the illiterate folks”.

                          Ramola says that these folk songs are there in Garhwal from the initiating point when the human beings started to live there in Garhwal .  

   Govind Chatak  and Shiva Nand Nautiyal state that Bajuband Geet are equal to Nyaoli of Kumaun. Nautiyal  (1981) positions  that Dudo or teedu/teedo are another style of Bajuband Nritya Geet (Dance-Song).

    Chatak, Nautiyal and Ramola agreed that these songs have been part and partial of Garhwali society. However, Nautiyal states that there is no more existence of dance, drama with these songs . Nauiyal and Chatak states that Bajuband but not Deedo/teedo are love-dance-songs are of  Ravanee -Jaunsar-Jaunpur but Ramola proves that these are common songs of each Garhwali folks. This author also supports Ramola that even today, at one or more times a common Garhwal creates Bajuband poetry in his/her lifetime. The process of being poetic is nothing but to create Bajuband song or verse. It is natural to create poetic statement by all. Though, Ramola says that education becoming the medium of educated Garhwalis to ignore these initial Garhwali rhymes, however this writer feels that Garhwalis are not stopping to create newer types of Bajuband verses and these educated Garhwalis may not be using these verses as entertaining and communicating medium as used to be in older Garhwal.

  No body will disagree with Ramola that there is musical experiencing in Bajuband songs . Ramola says that Bajuband songs are poetry by providing examples of Sanskrit experts
      “ vakya rasatmak kavya”, which means that the sentence which provides delight is poetry and “ Ramaniyarth pratipadakah shabdah kavyam’ ad it means that when the meaning of words provide delight , the composition of words is poetry.

   The Bajuband songs are truly expressions of emotions, perceptions, knowledge of the creator and the wordings for Bajuband verses originate from the heart and not by intellect.
Ramola says that we should put Bajuband Kavya in the category of Mukta Chhand or stray poems.    
    There are two stanzas in Bajuband (couplets in Hindi) poem but the first part does have any relation with the poetry except it provides the musical alliteration or the first part of Bajuband poem is used for rhyming for the poem. Second part is meaningful. That is why it is said:

Bajuband ka geet jan rambans ka teer

Dikhan man chhwata ghau karam man ganbheer

Means the last stanza of Bajuband is smaller but is full of meaning.

A few examples of Bajuband poems are  as follows  :

1- Dahi khaee makhyun- duniya khandi gichhan tu khandee ankh
2-Dathuda ki dhar-ankhi teri futi jaya najar ni mar
3-banduki ku gaj- galvadi ko til, mukhdi biraj
4-khandit kadhaee-onthano par onthani mili, dantuni na ladaee
 By analyzing we may understand that the second part of Bajuband is effective .the last stanza has five to seven words and are enough to express the whole expression of communicator.
  There are all types Bajuband poems in Garhwali that there are  all types of raptures
i.e. love, wrath, humor, tragedy, abhorrence, chivalry, humour and surprise. However, the rapture of love is found more  prominently.
Some example of other raptures in Bajuband song are:
1-Paliingo sag-- mankhi jauli maya hondi purush jaula bhag
2-Pani bharun dibul-nag dikhya taiku pakyun timul
3-Panch ar panch das--kha guaoko ras
4-ringali ki mani-bain ankhi  farki sua aund jani

Shiva Nand Nautiyal provides an astounding knowledge that there used to wars between two or two groups through Bajuband or Duda Dance-Song.

  The Bajuband poetry is our heritage and the sensitive Garhwalis should not only take care in preserving or protecting these poems but there should not be stoage in creation of these poems

References:

1-Ramola, Malchand, 1989, Bajuband-Kavya,
2-Nautiyal, Shiva nand, 1981, Garhwal ke Lok Nritya Geet,page-279
3-Chatak, Govind, Garhwal ke Lok Geet, page 132-135

Copyright@ Bhishma Kukreti, Mumbai, 2009

  

Bhishma Kukreti

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Bajuband kavya, Love Oems from Garhwal, Garhwali Love Poems, Folk Love Poems from Uttarakhand

नयन बाण (आंख्युं  आंख्युं मां सैन )

८- हिसर की गोंदी: आंखी तेरी तुरबन्द कैकी मौ खोंदी
९- दही खाई माखियून : दुन्या खांदी गिच्चन तू खांदी आंखियुन
१०-दाथ्डी  की धार : आंखी तेरी फूटी जैन नजर ना मार
११-बाखारा की सींगी : मयालु की माया आंख्युं आंख्युं रिंगी
१२-दरजी की कैंची : मायादार आंखे मै दियाल पैन्छी

Curtsy and collected by : Mal Chand Rramola's book

Bhishma Kukreti

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Garhwali  Love Poems , Folk Love Poems of uttarakhand


केहरी कटी (शेर की  कमर या पतली कमर अथवा आकर्षक कमर)
१-आँखों को रतन: पतली कमर हिट्नू  जतन
२-पानी भार्या भर :पतली कमर tutnou  डर
३-लगुली को मोड़ : पतली कमर टूटी जाली को लगालू जोड़
             दंत छटा
१- मांजी जाली छन्नी : रुब्सी दान्त्युन्  हंसी दही खतेनी जनी
२-सुतरा कु तार : दान्तु चौक खुली मुखडी उदंकार
            केश -पाश
१-दाठुडी दराज : स्युन्द की लटुली छुटी अर मुखडी बिराज
                          
             तिल सौंदर्य
१-बन्दुकी कु गज : गल्वाडी कु तिल, मुखडी बिराज

Bhishma Kukreti

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Garhwali  Poet

   Mal Chand Ramola : Who Collected Garhwali  Bajuband Kavya (Folk Love Poems )
                                                                        Bhishma Kukreti

   There have been  many Garhwali folk  literature lovers who collected, reviewed the Garhwali Folk Songs, Folk Stories, Folk Arts , Proverbs but the author is witness that there have been only on Garhwali folk poetry lover and his name  is Malchand Ramola. Ramola is also famous for creating Garhwali Dictionary,  creating modern Garhwali poetry, publishing articles in Garhwali in regional periodicals, reading commentary on various subjects and Garhwali folk poems in All India Radio (Akashvani)
     The literature of any language develops when its primitive literature is published and popularized among not only among its inhabitants but to other areas too. Malchand Ramola is credited to collect the primitive forms of Garhwali poetry ( which is still created in rural of Garhwal by its inhabitants) an dmaking it popular among Garhwalis and non-Garhwalis
   One of the true and dedicated Garhwali folk literature lovers Malchand Ramola was born on 19th November 1915 in village bangdwara, Patti Dharmandal of Tihri Garhwal, Uttarakhand, India. After passing High School from Pratap Inter College Tihri, he joined Uttar Pradesh government Police services. He retired as Sub Inspector of Uttar Pradesh Police.
      As a cop man , Malchand Ramola had to travell various remote areas of Tihri Garhwal and used to come with various types of people and the Garhwali  literature lover Malchand took the opportunity for knowing various types of Garhwali folk literature, vocabulary of Garhwali  specially poetic verses. Most of the knowledgeable Garhwalis did not take much interest in knowing all about Gbajuband Kavya or Garhwali Folk verse. Ramola  took keen interest in Garhwali Bajuband poetries which is normally called  Garhwali Love poems. However, Ramola found that the Bajuband poems are not only limited to love poems but the Garhwali folks have been creating Bajuband verses in all fields of subject.
He was influenced by great poet Turudatt  who advocated folk poems in the following lines:
Absurd may be the tail I tell
It’ll suited to marching times
I love the lips from which it fell
So let it stand among my rhymes
  Malchand Ramola will always be remembered in Garhwali literature for collecting the folk poems called Bajuband kavita and publishing two hundred fifty one such poems and then distributing the book free of cost that people know that Garhwal had a treasure of  folk poems , which a re exclusive from common folk songs.
Bajuband poems are couplets and the first part does not have any relation to the second or last line. The last line has meaning in Bajuband verse.
Malchand Ramola not only collected folk poems of Garhwal but he reviewed each Bajuband verse by telling meaning of words and hidden meanings in Hindi,. He also compared each poem with poems of other languages.
Let the author shows one example of his work in reviewing the garhwali folk poems
 fulee jaai lai---taruni Javani ko saj maya deni laai
He explained the poetry, compared this poem with a Braj Poem that the poet spent four stanzas in explaining same emotion ,  similarity with   four lined verse of  Vidyapati Thakur (Maithali ) , a Couplet of Das of Hindi, correspondenced  with   ‘Shers or gazals’  of famous Urdu poets Ustad Jauk, and Ustad Shauki, paralleled  with the poem of English poet Lord Tennyson , evaluated with  the couplets of Kabeer das, and measured with the poems of Raskhan Khan Khana.
 The readers may understand the sound work of Malchand for reviewing each couplet of Garhwali Bajuband or Folk poem.
Though, now, Malchand Ramola is no more with us in this world but his contribution has been praised by eminent knowledgeable personalities of Garhwal as captain Shr Beer Singh brother of ex King of Garhwal , Dr Mahavver Prasad Gairola a prominent signature in Garhwali literature, Abodh Bandhu Bahuguna the top most literature creative of garhwali language, Arjun Singh Gusain the editor of Hilans, Ishwari Prasad Uniyal the editor of Garhwali daily paper  Gadhaina and many more. Bhishma Kukreti wrote a fine commentary on this book Bajuband Kavya in Gadhaina and Ramola wrote that Bhishma Kukreti understood the urge of Ramola for publishing such a fine book in the history of Garhwali literature
Coyright@ Bhishma Kukreti, Mumbai, India, 2009





Bhishma Kukreti

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Love Poems of Garhwal , Garhwali Love poems, Folk Poems of Uttarakhand
Bajuband Kavya
Prsented by : Bhishma Kukreti
Collected by : Malchand Ramola
 चाल या हिटन, Walking of Lover. beloved one

१- घट को भगवाडी : रुब्सी खुट्योंन तू चल अग्वाडी
२-बन्दूक कु गज : तू चल अग्वाडी मैं देखलू सज
            मधुर  वाणी
१-केला तोडी फली --- कै  जगह सुणेली तेरी मोछंग सी गौल्ली (मोछंग एक वाद्य का नाम है )
२- घुघती को घोल ---गुद-बुद्या गिच्चिन हैक्कू बोल बोल
३-घुघती को घोल--- पाथो रुपया पड़ी जयां तेरी जुबानी को मोल  (पाथो --अनाज नापने का लकडी का बर्तन )
४- बाखरी को रान : सौ रुप्यौं की दांती हजार की जुबान
              सुकुमारता
१-साग लाई तोर --- नाक -डंडी tutige नथुली का जोर
                    कुच-कांति अथवा स्तन सौंदर्य
१-धनिया को बीज ----छाती का अनार तेरा तर्सौनिया चीज

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 यौवन मद-जवानी की बौल (नशा, मदहोशी , Premagni) 
१- गुलेर कु गारू --- ज्वानी को नशा चढी पिलो फूल की सी दारू
२-साग लाये आलू ---ज्वानी को धध्कारू सौण सी छालू (धध्कारू ---एकदम पकडी आग)
३- कुठारी कु देण  -- तरूणाई  जवानी तेरी कैक होली देण
४-मोल गाडी भेली ---द्वी दिन की ज्वानी , रणु हंसी खेल
५-साग लाई कोइ --ज्वानी को मडू द्वी दिन को होई
६-डाल्ला पक्या आम --तरूणी जवानी उड़ीगे ऊड्यारी  सी घाम  (उड्यारी ---गुफा )

Bhishma Kukreti

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               प्रेम (माया )
 
१--रिंगाली की माणी--जौर न मुंडारु, क्या ह्वै होलू जाणी (जुआ- बुखार, मुडारू -सिरदर्द)
2--नथुली -फूलु- डाल्ली अध्फूलीन दूली भंवर
3--फूली जाली लाई ---तरूणी ज्वानी को सज माया देणी लाई (माया -प्रेम, )
4-माच्छा मारिन ऐन---द्वालेंदू प्राण क्या बिसारी मैन
5- नथुली पंवर-- फूलूँ डाली झकझोर रिंगी जा भंवर
6- सोनू टोली रती - माया को बीज कु-जगा नि खौती
7-  लोहा गाडी छेणी --परदेशी की माया पैली जांच लेणी
८- हीरू पिस्या जीरू - इन लाण माया जू पाणी ना छिरू 
९- डान्दू मर रीक --त्वै सरीकी जोड़ी पौंदु मांगी खांदी भीक (यदि तेरी सरीखी मिलती तो भीक मांगने में हर्ज न था)
१०- छतरा को तार --त्वै जौंला भाग होंदा छुड़ी छाकदु हार (यदि तुम मिलती तो हर्ष खुसी की  कोई सीमा न होती )
Curtsey__ Mal Chand Ramola Ji's Bajuband Kavya

Presented by : Bhishma Kukreti

Bhishma Kukreti

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Garhwali Folk literature-
Garhwali folk Literature  from the Angle of a Historian  Dr Shiv Prasad Dabral
                                                        Bhishma Kukreti
         Apart from literature creative and critics, world famous historian  Dr Shiv Prasad Dabral reviewed Garhwali Folk literature from the angle of historian for understanding the social structure in Garhwal from  Vedas era.
Dr Shiv Prasad Dabral states that Garhwalis had to work hard for living in the hilly areas of Uttarakhand. The folk songs, folk puzzles, folk dance-songs and folk poems were the immense  source of  neutralizing tiredness, hardship in daily life and bringing enthusiasm, new creativity, cooperation among different demographic people of Garhwal
  Reviewing the history of Garhwal from 12th century to seventeenth century  , Dr shiv Prasad says that Garhwali language was completely developed and people of Garhwal used to create various types of oral literature such as
 1-Community songs--Jagar, cheerful, Chhoptee, Tandi, Jhumailo, Thadyaa , etc
2-Creaation of individual poems as Bajuband , Laman and Baramasa .
  According to Dr Dabral , the individual folk poems as Bajuband were the source of entertainment too.
Dabral says that Bajuband type of creation was there for centuries ago in Garhwal. Dr Dabral provided the support of Pant, Thorton etc that Bajuband and Laman poems were the part and partial of Garhwali inhabitants before twelfth century.
Refrences:
1-Dabral, Shiv Prasad, Uttarakhand Ka Itihas, Part -4, page 566
2-Pant, social economy of Himalayns, page 331
Copyright Bhishma Kukreti, Mumbai, India, 2009


Bhishma Kukreti

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                  माया --प्रेम
११- हरिया जौ का कीस--जन जन पे ठंदू पाणी तन तन बड़ी तीस
१२- यकुली को कंसो -माया लाण मन, शूरबीर  करदू सान्सू 
१३-सोना गढी संकल-- कित ब्यौना जयमाला की त रौलू खन्कल (खन्कल--अविवाहित)
१४-कुठारी कु खाना - अमीरू की माया छोडी फकीरूं बना
१५- कमोली को घ्यू --इन लाणी माया , माछी जन ज्यू
१६--- फूली जालो आरू-   गौं पर की माया नजरूं कु सहारू
१७-- बखरा की सींगी ---फूल माथि  भौंर बैठ्यूं त क्या करदी  रिंगी
१८- सेरा लाई कूल ---रस चूसी भौंर ल्हीगे , रेगे बेरस फूल 
१९- पाणी भरी घौडू-- परदेशी भौंरू  कबी नि होन्दू  अपडू
२०- बाखरा की सींगी - मायालू कु मायादार आंख्युं रिंगी
Collected  by : Malchand Ramola
Presented by : Bhishma Kukreti

 

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