उत्तराखंडी ई-पत्रिका की गतिविधियाँ ई-मेल पर

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उत्तराखंडी ई-पत्रिका

उत्तराखंडी ई-पत्रिका

Thursday, March 26, 2009

जन्म दिन

जन्म दिन

तुम सबने मिलकर
मेरे ५०वे साल ग्रह पर
एक षड़यंत्र रचा
मुझ को बूडा करने का --

ताकि, मै
हमेशा ------
आज के बाद बार बार
पीछे देखा करूंगा
अपने भबिष्य में
तरसता रहूंगा ....
अपने बचपन और जवानी के दिनों को
कि
हाय .. क्या दिन थे वे ?

अरे -- निर्दियो ....
थोडा तरस तो खाते
मेरी इस ठलती जवानी पर !

बूढा तो हो ही रहा हूँ
और हो भी जाउंगा
परन्तु ,
तुमारे बाप का क्या जाता
अगर तुम मुझ को ----
जवानी के भ्र्हम में
कुछ और दिन जीने देते !


पराशर गौड़

भूख

भूख

जब कोइ मुझ से पूछता है कि,
क्या, तुमने . कभी
नियति को देखा है ?
तो,
न जाने क्यूँ तब
मेरी निगाहें बरबस
मेरी हथेलियों कि रेखाओ पर जाकर टिक जाती है
और
ढ़ुढ़ने लगती है उन रेखाओ के बीच फसे
मेरे मुक्कदर को ...

सुना है रेखाए भाग्य की
प्रतिबिम्ब होती है
जिसमे छुपा होता है हर एक का कल !

कल किसने देखा है
आज जिंदा रहूंगा तो कल देखूंगा ना
अगर बच गया तो,
फिरसे सारे सब्द , नियति ,सयम ,परितार्नाये
रचने लगेगे अपने अपने चकबयूह
मुझे घेरने का !

इससे अछा तो मै
अपनी हथेलियों को बांध करदू
ना बजेगी बांस , ना बजेगी बांसुरी
आज फसर के सो जाता हूँ
कल की कल देखेंगे
नियति से कल निपट लेगे !

पराशर गौड़

"हळ्या"

"हळ्या"

हळ्या दिदा का मन मा लगिं छ,
हौळ लगाण की झौळ,
कथ्गै मौ कू हौळ लगाण,
ऊठणि छ मन मा बौळ.

बल्दु की जोड़ी हळ्या गौं मा,
खोजिक छन द्वी चार,
सैडा गौं कू हौळ लगान्दा,
मुलाजु या लाचार.

कथ्गै मौ की पुंगड़ी बांजी,
हौळ भी कैन लगाण,
हल्यौं कु अकाळ होयुं छ,
कैन बोण आर बाण.

हल्सुंगी ढ़गड्याण लगिं छ,
पड़नी छन ढळ डामर,
हळ्या दिदा तंगत्याण लग्युं छ,
जन हो ज्युकड़ी मा जर.

हळ्या का मन मा कपट निछ,
मन मा छ हौळ की झौळ,
सुबर ब्याखना हौळ लगैक,
ऊठण लगिं छ बौळ.

हळ्या दिदा सोच्दु छ मन मा,
दग्ड़या मेरा सैरू बाजारू मा,
मैं बंण्यु छौं हळ्या,
गौं वाळौं मैं जु चलि जौलु,
गौं छोड़िक दूर देश,
चुचौं! तब तुम क्या कल्या.

बल्द हर्चिगिन, हळ्या भि हर्चला,
देखण लग्युं छ "जिग्यांसु",
पुंगड़्यौं मा कबरी हौळ लगै थौ,
आज औणा छन आँसू.

सर्वाधिकार सुरक्षित,उद्धरण, प्रकाशन के लिए कवि की अनुमति लेना वांछनीय है)
जगमोहन सिंह जयाड़ा "जिग्यांसु"
ग्राम: बागी नौसा, पट्टी. चन्द्रबदनी,
टेहरी गढ़वाल-२४९१२२
निवास:संगम विहार,नई दिल्ली
(21.3.2009 को रचित)
दूरभाष: ९८६८७९५१८७

"बिछोह"

"बिछोह"

निष्ठा की मैंने की, प्यार किया तुमसे,
तुम्हारे गाँव से,
गाँव मैं बसे सीधे रिश्तों से,
टेढ़े मेढ़े घूमते रास्तों से,
गीली माटी से, कच्चे पक्के घानों से,
हरे चीड़ के झड़े पत्तों से.
कोशी मैं तैरते झड़े अखरोट के दानों से,
प्यार किया मैंने,
बूढ़ी आखों से, नन्हे क़दमों से,
झोडों पर थिरकते वे सुंदर पाओं
और उन पाओं पर खनकती पायलों से,
बुरांस के खिले फूलों की तरह लाल सुर्ख गालों से,
सच, प्यार किया मैंने.
सभी कायम रहे अपनी जगह अपनी रीढ़ पर,
बस, हमारी तुम्हारी दोस्ती ही गुम हो के रह गई,
इस शहर की भीड़ मैं, ना जाने किस मोड़ पर.

(स्वरचित)
मोहन सिंह भैंसोरा
सेक्टर-९, ८८६-आर.के.पुरम, नई दिल्ली
26.3.2009

Wednesday, March 25, 2009

कार्टून - Cartoon

कार्टून - Cartoon


Copyright@Hemchandra Kukreti

Monday, March 23, 2009

सौगात

सौगात

सौगात
कई सालो के बाद
गया था भारत - सोचा
कुछ रेस्ट करूंगा
मिलकर पुराने मित्रो से
पुरानी यादे ताजा करूंगा !

उन दिनों वहा
शादियों का था मौसम
बातावरण सुवाहने थे
ऐसे में हमको शादियों में सम्मलित होने
इनविटेशनो पे इनविटेशनो आ रहे थे !

एक शादी में तो हमको
विषेशरूप से था बुलवाया गया
ये है विदेश से .......
इनका विशेष ख्याल रखा जाया
एसा सब से कहा गया !

दोस्तों .............
वो शादी येसी हुई
जिसमे सब कुछ गडबडा गया
हम - हम ना रहे .......
हमारा थोबडा तक बिगड़ गया !

जैसे पहुंचे वहा
बोले सब आओ आओ
अम्मा बहुत दिनों के बाद आये हो
शादी का लुफ्त उठाओ !

पाच बजे से पहले तक
मिल रहे है थे एक दूजे से गले
कुसल छेम पूछ पूछ कर
नहीं वो थकते थे
है कितनी चिंता उनको उनकी
येसा प्रेम जता ते थे

जैसे ही सूरज ढला
बाराती बोले.......
अरे .., कहा है दुल्हे का बाप
पूछो उससे कहा है इंतजाम
कहा है .... बोत्तले !

बैठक में था खाने-पिने का
आयोज़म ......
रंग-बिरंगी बोत्तालो के साथ
था रखा तरह तरह के ब्यंजन !

ढकन उखड़े ...
बोत्तले खुली
पैग पर पैग चले
मुर्गी की टाँगे हिल्ली !

एक दो पैग तक तो
सब ठीक थे ....
दो चार के बाद तो
कोइ आडा , तो कोइ तिरछे हो रहे थे

कि, तभी ...
जाने बातो बातो में क्या बात होई
बाक युद्ध होते होते
हात्ता पाई सुरों हो गयी
देखते देखते ....
बैठक बन गयी अखाडा
किसीने किसी कि तोडी बहे
तो किसीने किसीका जबडा उखाडा !

पैंट पतलून और कुरते कि
हालत देखते बनती थी
किसीका कालर गायब
तो किसी कि बाहा फट्टी थी !

कही चावल बिखरा था
तो कही बिखरी थी दही
ऐसे में कुर्ता कुर्ता न रहा
पतलून पतलून न रही !

थे सराबी छुम रहे थे सब
चडा नासा था गाडा.....
एक हाथ से थामे गिलास
तो दुसरे से पकडे नाडा !

खैर .................
जैसे तैसे बरात चली
होते होते मोहला- गली-गली !
पहुँचते ही दुल्हन के घर
फिर शराबी फ़ैल पड़े
मार मार के भडके
एक दुसरे पर टूट पड़े !

हाथ जोड़ दुहाले का बोला बाप
अर्र रे .. ये क्या हो रहा है
कुछ तो शर्म करो
क्यूँ हमारी इज्ज़त का तुम
सर आम फलूदा बना रहे हो !

रुको रुको ये भाई ....
हम बदनाम होजायेगे
रुके बात हमारी मान जाइए
तभी एक शराबी बोला
.".अछा.............. "
ये बात है तो हमें
एक पावा दो हम चोप होजायेगे !

किसी तरह मामला सुलझा
सब सुस्ता ये
पाणिग्राहन के समय
कोइ सज्जन हमें अंदर ले आये !

बैठे थे चुपचाप सभी
कि अचानक ..
एक आवाज़ आई तभी
" कोई हमें छेड रहा है "
बाराती कोइ शरारत कर रहा है !

इतना कहना था कि ...
दुल्हन्वाले बारातियो पर टूट पड़े
जिस को जो मिल्ला वो
उसी पर पिल पड़े
हम भी लपेट में आये
घुसे लात भाया ...
खूब बरसे- खूब खाये !

मै -- बोला भाई
ज़रा छमा करो
हम विदेश से आये है
तिनिक रहम करो !

मारके घुसा हमें दबोच लीया
मचाके शोर कहने लगा ..
किथी जिसने शरारत
पकड लिया... पद लिया !

हमें दे कितनी सफाई
पर वो एक न माने
जो भी आता हमें
धुन के जाते !

किसी तरह हम
बच बच्चा के वहा से निकले थे
मुह पर हाथ लगाया तो
ओंठ फटा , दो दांत गायब थे
भारतीय शादी का लुफ्त
गए थे किसी तरह झूटे
टूटे दांतों कि सौगात लेकर
भया वाह से लौटे !

Parashar Gaur

Garhwali-Poet-10

Chakradhar Kukreti : the poet of teaching and pathos
Bhishma Kukreti


Many of my Garhwali writing friends asked my the reason behind not writing about famous poets of Garhwali language literature but write about unknown entity. Very reason of writing about Garhwali poet in English language and posting those for the blog is that the author feels that time has come that the International viewers also know about Garhwali language and its published literature. Fifty percent of Garhwali youth born in other places than Garhwal is comfortable in Hindi speaking but are definitely uncomfortable in reading Devnagri script (Hindi or Garhwali). Therefore, writing in English about Garhwali literature for communicating to the Garhwali youth across the world is the best choice. The purpose of this column is also that the world knows about those Garhwali prose or verse creators who could not get their dues in Garhwali creative field due to many reasons.

The biggest problem in Garhwali language literature is that from 1860 (when publication of Garhwali verses started ) to till date, there is limitation of publishing medium for Garhwali literature. There is a proverb among Garhwali language creative that a Garhwali poet creates thousands of poems, could publish a couple of poems and his wife uses bundles of other poems as fuel for baking the bread (roat). Once, this author sketched a cartoon on this subject about late Vinod Uniyal (Amaldu, Dabralsyun, Pauri Garhwal) the editor of Mandan a Garhwali monthly magazine that his wife trying to burn his poems as fuel for roasting the bread but the Garhwali poetry paper bundles were not catching fire. So, Vinod’s wife said, “ chhI bhai tumari kavita na t logun samaj man andan naee yi kagaj aag jalanau kam aandan” . When this author went to meet him in Delhi (Goal market) ,his father told me in jolly mood, “ kya bhai Bhisham! hamari bhitarai chhween bhair lijani che-You are displaying our secrete before whole world.” Chakradhar Kukreti is not exception in terms of creating more than hundred of Garhwali poems

Born in 1934, Chakradhar published his eighteen Garhwali verses along with his other Hindi poems in a poetry collection, “ Kavita Prasoon” in the year 2003. Chakradhar left his village Gweel after passing high school and became gram-sevak and posted in various parts of Chamoli Garhwal but he could never forget his village Gweel and Jaspur the native village of all Kukretis . In his first poem of his above cited compilation, he sets a prayer for all deities of Gweel and Jaspur area including great grand mother of Kukretis who became sati on her own wish after the death of her husband. Kukretis of Jaspur and Gweel built a sati temple called ‘sati ku math’ in the area called Danguld of Jaspur village . If you are a Kukreti belonging to Jaspur or Gweel then you will have to remember the deities as Gwill, Nagraja, Narsingh, Bhumya, Bhairava, two Shivalayas built by the ancestors of padhan (thokdar or jameendar), Khsetrapal and Budhrol (where , centuries back a Buddhist monk took Samadhi. He prays these all deities of Jaspur -Gweel in his poem, ‘jagaran‘:

Biji jawa he! Gaon ka devta, shivala ka Shambhoo, Narshingh Dev ji, Nagraja, sati Mata ji, Samadhi Budhraul, Bhumi ka Bhumiyan, gaon ka Bhumiyan, gaon ka Bhairaun dev, Khsetrapal.

Garhwalis and even the Kukretis of Jaspur and Gweel will be shocked after reading the poem ,’jagaran’ that Chakradhar Kukreti did mention of all prominent deities of a normal Garhwali village but did not mention the name of ’Devi’ a very important goddess of a normal Garhwali village. The basic reason for not mentioning the name of goddess ‘Devi’ is that the migrated Kukretis of Barsuri (Langoor patti) from Jaspur theft the idol of ‘kul devi’ of Kukreti from the temple of Devi at Jaspur in a night. From that day, Kukretis of Gweel-Jaspur do not worship Devi in traditional way of ghadela or roat katan rituals. The ‘Kuldivta’ of Kukreti is ‘Gwill’. However, Chakradhar forgot to mention the name of ‘Gwill’ in his ‘Jagran’ poem, though in his introduction of the collection, he mentioned that this poem is about all deities of Gweel and Jaspur villages. After asking by this author, Chakradhar explained that he ignorantly forget to mention Gwill . another reason he told to author that Gwill temple is situated at Tankan area far away from Gweel village .

In his ‘man’ (brother) verse, he praised the characteristics of a mother and her sacrifices for her children and other family members.

man cha devi-swaroop saxat, man tain binganu bhaut mushkkil I
Brahma si goodh shubhkari, asheeshon ku hi bhandar cha man II


Uttho poetry is all about the wakening subject for Garhwali youth and the poet preaches for adapting, acquiring, adopting, :

Uttho gadhdesh ka rahan walo ! uttho veer vikram bahduro I
Kheti karnai ku dhang naya kai sikhik hamutain chhodi ali bhaut pichhnai .


The effect of literature related to Indian freedom movement on Garhwali creative for many decades of getting freedom, wherein the creative used to preach, teach, advice was common. Born in the era of freedom movement , Chakradhar kukreti followed the idealistic life and advices others for following ideal or idyllic life. chaunka, chalo re chalo, utth kisan , jindagi ki daud are again of teaching, advising, instructing poetries for the society to follow symmetry life .

Many marketing critics criticized the marketing capabilities of ’family planning’ campaign of Indian government. However, the author can vouch that the campaign was successful. When a Garhwali poet of remote village born in 1934, starts advocating for small family in his ’ pariwar kalyan ’ poetry; we should understand that the family campaign was successful. The following verse is nothing but the reflection of Indian family planning slogan- of ’ hum do mare do’

Are bhai too sun, tai mukh ni kuka kuan I
Too garib chhe par tera chhan , adha darjan nauni-nauna I


One subject is almost, common with all Garhwali language poets that each one shows worries about the worsening condition of Garhwali villages due to heavy human migration from the villages. Chakradhar Kukreti the son of Khima Nand and Sateswari Kukreti lives in Kotdwara and regularly visits his village Gweel. He does cropping of medicinal and commercial plants in his village. Therefore, he experiences the loss, a Garhwali village witnessing due to heavy human migration. In his “lauti ala ek din”poem, Chakradhar hopes that the migrated ones will return back their native places and will live there. The readers may understand easily what will be there in the poem by reading these initial lines of the said poetry:

Ek din ju undu daudin , ubb ala ek di oo,
Gaon-gaulau, kudi-pungadi tabb khujyala ek din oo I


In this poem, the poet compares the distressful city life and the peaceful village life.

The poem is sumptuous or rich in detailing the comparison of metro and village life. However, the author has full objection on the word ‘lauti’ of the poetry heading. Chakradhar mentioned that he uses ‘salani’ dialects in his verses in his introductory note of the collection. However, ‘lauti’ is neither a ‘salani’ nor Garhwali word. The correct word is baudi for ‘lauti’ and even after heavily Hindizition of Garhwali, the people of Malla Dhangu (the native region of Chakradhar Kukreti) use baudi word for lauti (returning back). This author as commentary maker can not question for the poet using Hindi word in creating verses but the author feels pain by seeing that a Garhwali poet living in Garhwal for his whole life using a Hindi word in the poetry caption. The author takes this opportunity for asking the Garhwali language creative the reason behind the uses of Hindi words in place of available Garhwali words. Fine ! A poet or prose maker of Garhwali language can use Hindi, Urdu or English word in their creative in case, there is no available Garhwali word. However, uses of Hindi words do not have any relevancy , significance, importance, meaning, worth or connection, when there are available Garhwali words in Garhwali vocabulary.

‘sandan ka dola’ , ‘jindagi ki daud’ , ‘ghughti na bas’, khud(Yad), lauti ao’ kakh yaad tab ali’ are the poems of pathos. The verse maker uses Garhwali symbols for creating pathos in his lyrics. He could create a feeling of pain in separation , in memorizing beloved ones far away from us, the future would be pain in separation. These poems are classic examples of pathos rapture in Garhwali poetry.

ai ni bas ghughti rumjhum, myar maita ka desh rum hum,
Meri manji sunali rujhum, manji ansdari dholali rum hum I


Chakrdhar kukreti is also best in creating satire and humor in many of his poetries. His satire and humor is in tender form and provide the itching as we get itching from the ear-corn of barleys. You may feel the satire and humor in his poems but the wound or pain is not the wound created by sword:

Ye hi janan man karile ju karnai, you hi cha mauka ju, dunya thagnai,
Ye hi janam man t udan-bichhan, aagla janam t kya pata kujan I


The basic reason behind tenderly humor or satire in his such poetries is that Chakradhar never leaves teaching morality in creating humorous poems as agilo janam, sarg dida pani pani, kusawor, ku-shiksha. The poem ku-saor reminds us the sharp satire of the first modern Garhwali story ‘Garhwali That’ written by Sada Nand Kukreti .

Jatranama poet is all about spirituality , philosophy and preaching of morality .

Chakradhar kukreti creates poems in geet, kundali and doha forms. He does not do any new experiments in creating Garhwali verses. He based his poems on old Garhwali symbols easily .

Chakradhar Kukreti is truly Gandhian poet and mixes philosophy, pathos and preaching easily in his creation

@Copyright-Bhishma Kukreti, Mumbai, India, March,2009

क्यों बचपन के साथी,

क्यों बचपन के साथी,

क्यों बचपन के साथी,
योवन में माटी से मुंह मोड़ लेते हैं,
जनम लिया इस धरती पर,
और खेले कूदे मेरी गोद में,
चलना सीखा, पढना सीखा,
जीवन का हर जज्बा सीखा,
लोट पोट कर मेरे आँगन में,
बाल्यकाल का हर सपना देखा,
उत्तरायनी का कौथिक देखा,
पंचमी का भी किया स्मरण,
फूल्देही पर भर भर फूलो की टोकरी,
गाँव गाँव भर में घुमते देखा,
बैशाखी पर पहने कपडे नए,
भर बसंत का आनंद लूटा,
क्यों चले आज तुम ये झोला लेकर,
क्या रह गयी कमी मेरे दुलार में,
क्या मेरी माटी में नहीं होती फसल,
या फिर ये है समय का चक्र चाल,
गंगा जमुना और बद्री केदार की धरती,
गांवो में आज वीरान सी पड़ी है,
कभी आना मेरे देश लौटकर ए मुसाफिर,
यदि लगे तुम्हे परदेश में ठोकर,

@Vivek Patwal

Role of Non-Resident Uttranchalis (NRUs) in Uttranchal Tourism Development

Role of Non-Resident Uttranchalis (NRUs) in Uttranchal Tourism Development
Bhishma Kukreti


The migration is the first step of involvement of any society in becoming the part of global economy for the development of a region or nation. To develop the region, Uttranchalis have been migrating from its root to various other regions for a century. We should accept the real fact that the migration from Uttranchal will not stop but it will increase by manifold. We should not take the migration of human power from Uttranchal as the misfortune but a fortune for Uttranchalis because accepting the reality is the best way to adapt ourselves for the future competitiveness. If we do not accept the realism of migration, we shall live in the past and will not prepare our future generation to become the most competitive community to face the global competition.

If the migration from Uttranchal is a reality, the attachment by the non-resident Uttranchalis with Uttranchal forever is another reality. The attachment with their roots by Uttranchalis will provide the same advantages, which provided the advantages to the migrated Jews.

The economical & social development and fame of Uttranchal especially in foreign countries is very much essential for non-resident Uttranchalis because the development and fame of Uttranchal in other regions and countries provide the followings advantages and benefits to the NRUs:

The fame of Uttranchal is the strong media for enhancing the self-esteem or self-validating statement for the non-resident Uttranchalis.

The fame of Uttranchal in India and abroad provides a strong platform of identity for the NRUs. The identity is the strong tool of getting many jobs done easily.
The prosperous Uttranchal will be helpful in lessening the economical burdens on the Non-Resident Uttranchalis. Definitely, the poor brothers of Uttranchal increase the economical burdens on the Non-Resident Uttranchalis by many means.

The rich brother in Uttranchal will help the poor Non-Resident Uttranchali brother. In case of exigency, the Non-Resident Uttranchalis can get help from rich resident Uttranchalis. For this type of financial and economical help for the NRUs from native Uttranchal, it is essential that Uttranchal becomes richer than the present form.

Many Non-Resident Uttranchalis are prosperous economically but they do not get trusted base or platform for further investment. The prospering or developed Uttranchal will provide such Non-Resident Uttranchalis the most trusted medium for investment.

Many NRUs wish to return to their natives but do not find the suitable infrastructure there and could not fulfill their wish to return to Uttranchal. Developed Uttranchal is one of the important means to invite back many NRUs.
Non-Resident Uttranchalis can get all the benefits from the rich Uttranchal, which any non-resident human beings get the benefits from their rich natives.

Tourism as Back Bone of Uttranchal Economy

The geographical, social and cultural aspects of Uttranchal direct that the tourism and associate industry is the backbone of Uttranchal economy. The richness among all the Uttranchalis will come by development of excellent tourism industry in Uttranchal. The state government took positive steps in planning and execution of tourism development in the state.

For Mumbaikars, who are not aware about the plan and policy of Uttranchal government, the attached list will be an additional knowledge about the role of tourism for economical growth in the state. The attached list will also provide an outline the agenda of the state authorities for the growth of tourism in Uttranchal.
To gain the above benefits from developed Uttranchal, the non-resident Uttranchalis may be a tool of enhancing the developing tourism in Uttranchal.

Role of Non-Resident Uttranchalis in Tourism development
The non-resident Uttranchalis (NRUs) can contribute for speedy growth in tourism by many means. Surprisingly, their contributions for the growth of tourism in Uttranchal will not hurt the local sentiments of the present residing place or region of a NRU. The following means are a major means for contributing for speedy development of neo- tourism in Uttranchal:

Conceptual Contribution:

Any region ambitious to become a global power in the field of tourism requires a conceptual mentality in the society. Such society should acquire a global mentality and character and should have a clear vision of future tourism in the area. The society should acquire the specific characteristics for global competitiveness to create a global tourist destination. One of the characteristics of global mentality for creating an area as global travel destination is to reduce the dependency of on the government and should create self-built infrastructure for the tourism development of the region. There are many concepts, which help the society for becoming a global power in a specific field or many fields.

Our Uttranchal society requires aggression in acquisition of global mentality and characters. The non-resident Uttranchalis can popularize the global mentality and character among NRUs and the natives in Uttranchal by many means. Even, a casual talk among our village fellows or a simple message to the fellow brothers and sisters in Uttranchal by NRUs about creating Uttranchal, as global destination is enough to popularize the phenomenon of acquisition of global mentality and character in the society. As per a rough estimate, there will be a million of NRUs or two lakhs NRUs families out of Uttranchal. If a family sends a message of the need for globalization of tourism in Uttranchal in a year to a single family in Uttranchal, the two lakhs families in Uttranchal will be inspired for building Uttranchal as global power in tourism.

The NRUs should contribute their share by way of conceptual funding the region in the area of tourism. The intellectual funding by the NRUs was a strong medium for popularizing Uttranchal movement. Same way, the non-resident Uttranchalis can contribute by providing various old and new concepts in developing Uttranchal as a global tourist destination.

Suggestion for building the infrastructures in an unknown but viable tourist destination by NRUs to the local authorities or fellow persons is a kind of conceptual contribution by NRUs to the development of tourist industry in Uttranchal.

Enhancing Social Awareness:

Usually, the non-resident Uttranchalis are deeply involved in many activities of their villages. The NRUs can inspire their village-fellows to build tourist houses in each village of Uttranchal. Imagine! If each village in Uttranchal builds a community rest house or tourist house with moderate or modern facilities for tourists, many non-residents who usually, do not go for holidays in Uttranchal, will they not plan for holidaying in their villages. By having a village community owned rest house or tourist house in each village, many non-resident Uttranchalis can take their friend families of other region to their villages. This concept will help in enhancing the growth of tourism in Uttranchal.

The NRUs can inspire the native fellows of Uttranchal to build small or medium tourist infrastructures and destinations surrounding their villages to attract the tourists from plains of Uttranchal, Delhi or Uttar Pradesh.

Contribution by Investment in Tourism:

Many non-resident Uttranchalis are lucky enough to have spare money and they may invest in the tourism services in Uttranchal. The NRUs can invest directly in hotel industry, transport, sport, and hospitality or communication industry in Uttranchal.

Returning Uttranchal to start a Tourist Business in Uttranchal is an ideal contribution by a NRU.

Motivating Non-Uttranchalis for Investments:

The NRUs should motivate the non-Uttranchali investors in India and abroad, to invest for developing the infrastructures of Uttranchal tourism industry.

Opening Tourist Agency out of Uttranchal:

Many non-resident Uttranchali entrepreneurs can contribute their share in speedy tourism development in Uttranchal by opening tourist agencies or by becoming as operators. These agencies out of Uttranchal owned by NRUs may work for developing the network for inviting non-Uttranchalis as tourists for Uttranchal.

Acting as Promotional Medium or Source of Information:

Each NRU can become a medium of promotion for Uttranchal tourism by inspiring the non-Uttranchalis to visit Uttranchal for holidaying.

The NRUs should posses the details of tourist destinations and facilities in Uttranchal to distribute among non-Uttranchalis.

Public Relation Works or becoming Ambassador for Uttranchal:

The best medium of promotion is mouth-to-mouth publicity for the growth of tourism. The NRUs can contribute in developing tourism Uttranchal by writing articles about the Uttranchal tourist destinations in print media of other regions. The NRUs can contribute by showing slides or documentary films of Uttranchal tourist destinations to the various groups of non-Uttranchalis. For example, the NRUs of Mumbai can arrange a film show about Uttranchal tourism to the non-Uttranchalis at the time of Ganpati festival in Garhwal Darshan, Mumbai where hundreds of non-Uttranchalis come to watch the Ganpati idol and Ganpati-festive-event. Same way, with the help of Garhwal Vikas Mandal Mumbai, the residents of Garhwal Darshan can distribute the literature about Uttranchal tourist destinations to the non-Uttranchalis visiting the above site.

Many non-resident-Uttranchalis are having access of internet facilities. These lucky Uttranchalis should send relevant messages about Uttranchal tourism to various agencies, portals and individuals in India and abroad.

Spreading Uttranchali Food and Souvenirs:

One of the medium of popularizing the tourist destination is to popularize the food, drink and souvenirs of the destination. The NRUs should find the ways and means of popularizing the ethnical foods, sweets, drinks and souvenirs of Uttranchal among non-Uttranchalis.

Popularizing Uttranchali Literature, Art, Sport, and Music:

The popularization of art, music and literature of a tourist destination plays a positive role in publicizing the tourist destination. The NRUs should take various steps in popularizing the literature, art, music and films related to Uttranchal. The conference arranged by Uttranchal Vichar Manch, Mumbai for the release of a novel Pandera written by Shri Rajeshwar Uniyal, wherein many non-Uttranchalis were invited, is one of the examples to popularize the regional literature, art or music among non-Uttranchalis.

There is an urgent need of evolution for the works of late shri Mukandi Lal Barrister and Shri Gairola about Garhwal paintings. The popularization of Garhwali paintings and sculpture art abroad by NRUs is one of the ways to popularize Uttranchal as global tourist destination.

Producing Feature Films for International Audience:

Many NRUs are busy in producing Garhwali or Uttranchali feature films. In my opinion, they should produce the Garhwali or Kumayan feature films for the international film festivals with the same budget. The releases of Garhwali feature films in the international film festivals will be a great help to the Garhwal for popularizing it as global tourist destination.

Uttranchal Tourism in the Agenda of NRU Community Organizations:

The non-resident Uttranchalis have established Uttranchali-community organizations in most of the Indian cities and regions abroad. There should be agenda of Uttranchal Tourism in the mission of each non-resident community organization. Time has come that the members (usually Garhwali and Kumayuni) of these organizations (usually Kumayuni and Garhwali) should enroll the non-residents of Dehradoon, Haridwar and Udham Singh Nagar (or non-pahadis of plains of Uttranchal) areas in their organizations too.

Today’s conference organized by Uttranchal Maha Sngh and including the subject of tourism for discussion is an example of including agenda of tourism with other social tasks by a non-resident Uttranchali organization.
Holidaying in Uttranchal:

One of the contributions of non-resident Uttranchalis is to go Uttranchal with their families for holidaying on regular basis.
Being Famous, Rich or Specialist:

The first act for each non-resident Uttranchali is to become famous, specialist or rich. This act is the most important act of contributing to the society by an individual. The individual fame of Jaspal Rana, Mahendra Singh Dhooni in their fields is one of the contributions for uplifting Uttranchal Tourism by a non-resident Uttranchali.

Every part of the society should contribute to develop its native place and present place. The NRUs should also find other means and ways for their contributions in building Uttranchal as global tourist destination

Copyright@Bhishma Kukreti/Mumbai/India/19/3/2009

Export from Uttranchal-7

Requirement of District Branding
Bhishma Kukreti



Today, each states of India are rushing for private investments in the state. We may feel the competition among Indian states for indigenous and foreign investments. Most of the state governments are using mass media and public relation methodology to lure the local, NRIs and foreign investors to invest in their states.

The state authorities are using the local print media to attract Indian investors for industrial investment in the state and this action is appreciable for creating awareness of productive investment among the public. However, from the branding point of view there are many flaws in such advertisements. Most of the states have been advertising the many places of the state for many industries to lure the investors. This type of advertisement of making the state as a model for industrialization is totally against gaining the required results because of the states going opposite of natural principles of branding.

Each state whether, small or big has many conducive and non- conducive perceptions among the prospective investors. When, there are many conducive or non- conducive perceptions for the state in the mind of prospective investors there is going to be either wrong logic or endless logic for the state in the mind of prospective investors. The endless or wrong logic for any objective is against enthusiasm, quick decision and clarity. The enthusiasm, quick decision and clarity accelerate the risk taking initiations in the mind of prospective investors. If there are many perceptions for a region, the investors will not take immediate decision. The single image for a region is the best aspect of branding a region for luring the investors because a single image and the least perceptions for a region create enthusiasm in the mind of investors.

If a state is interested in indigenous and foreign investments, it should choose a single district to brand for a specific industry. By choosing a single district for a specific industry as tool of branding, the state gets minimum chances of confusion, indecisiveness or endless logic in the mind of investors. The specific image of a state for specific purpose is an essential aspect for the investors to invest in a specific region. Take the example of publicity campaign of Uttranchal tourism, which advertises together the religious tourist places and adventurous places. This type of branding may save money in advertising but such advertisement does not create specific image of a state in the mind of investors. Same way, many areas, many issues or many opportunities in the same advertisement for luring many types of investors for a state will not create a specific image of the state in the mind of specific investors.

Around first year of nineties Columbia a country of Latin America required the growth in coffee export to America. The Columbian authorities heavily advertised coffee of Columbia in USA and got 40% of market share in coffee segment. By strong branding of coffee by Columbia also became the tool of attracting the attention of American tourists and investors for Columbia. Each state requires indigenous and foreign investment and for such investment, the state requires immediate decision from the side of prospective investors. The speedy decision from the side of prospective investors is possible when the state focuses on single district and only an industry at a time for its branding. Focusing on single district and a specific industry for branding the state creates a strong image in the mind of customers and investors as well.

. In branding Uttranchal, as tourist destination the authorities should not take too many diversified bases at a time for branding the state. Same way, for branding the state as a paradise for investors the state authorities should tackle one issue at a time. As far as luring the investors is concerned ‘ek sadhe, sab sadhen’ is the mantra for branding a state.

Copyright@Bhishma Kukreti/mumbai/india/19/3/2009

Digital Divide in Uttarakhand

Digital Divide in Uttarakhand
Bhishma Kukreti


Though, the term “digital divide” was in the air before nineties but it got popularity among concerned parties like schools, policy makers, social thinkers and various advocacy activists after American President Bill Clinton and his Vice President Al Gore used the term in a 1996 speech in Knoxville. The term “digital divide” is still a buzz of various media and forums and getting momentum too to bridge the digital gaps.

Usually, the term “digital divide” means the troubling and painful gap between those have ‘ever’ the access of computer and Internet and those who ‘never’ have used computer and Internet. Broadly speaking the term is meant for the difference between who have access in information and communication technology (ICT) and those who can not access ICT or can not afford to have the Internet facilities. The “digital split” is a very serious social issues for the human kind. There are already tens of gap among people across the world and Internet is becoming another medium of widening various gaps among people of same area and nations too.


Digital split is also a concern area for Uttarakhand. The time has come that the social activists, media and ploicy makers of Uttarakhand understand the concequences of digtal divide in the state. The differences between ‘haves’ and’ haves not’ in terms of ICT will create another class and caste not only in Uttarakhand, India but all over the globe.

The first and faremost gap of digital divide is lesser facilities of information and communication technology in Uttarakhand than many other states of India. The inequality of ICT facilities in Uttarakhand means lowering the growth opportunities for the telented Uttarakhandis who don’t have the access of computer learning and or computer and Internet access. The poor infrastructure for information and communication technology in Uttarakhand is a concern area in gaining various opportunities and services by Internet related services.


The biggest gap in ICT is computer learning facilities(either is or not) in various types of schools of Uttarakhand. The inequality in available facilities of computer learning in various schools and territories is the biggest apprehensive area of digital split in Uttarakhand. Those children deprived from computer learning at a particular age will face problems of contemporary competency.

The territorial differences in accessibility of the computers and Internet are another alarming factor of digital divide in Uttarakhand. 70% of population of Uttarakhand lives in rural area but the majority of people (living in rural Uttarakhand) don’t have the facilities of most important medium of this era. Already, there are various gaps of facilities between rural and urban Uttarakhand the differences of information and communication technology will widen the gaps of growth between rural and urban Uttarakhand.

The richer and elite Uttarkhandis may have the privileges of owning computers and accessing Internet facilities but poor, vary poor Uttarakhandis will never get the opportunities of accessing Internet the poor people of Uttarakhand will face the problems of “Information and Knowledge” poverty.

Uttarkhandis, who cannot get the opportunities of accessing Internet, will certainly become the victims of information and knowledge poverty.

There are various differences of facilities between males and females in Uttarakhand. Due to present social structure, the females of Uttarakhand are not getting equal opportunities for computer learning and accessing Internet too. This crucial aspects of ‘haves’ and ‘haves not’ of ICT will certainly widen the gender gap in Uttarakhand. In fact, the present discriminatory gaps are responsible factors for widening the gender gap for information and communication technology not only in Uttarakhand but also in other territories like Uttarakhand.

The lucrative job opportunities for computer learned youth and no opportunity for computer illiterates is another important factor of generating social division.

The Internet accessibility is below 4% of total population in Uttarakhand. Therefore, there are various emerging digital divide in Uttarakhand like age-gap, digital gaps among businessmen, ICT gaps among research centers, gaps of Internet accessibilities among gram panchayat, block-headquarters and other government or non-government institutions and the opportunity gaps for gaining various services of Internet.

Today, this digital divide is not showing any social problems but in coming immediate future this gap will create various social issues, hassles and frustrations among those who are deprived of information and communication technology. The available opportunities gaps between ‘haves’ and ‘haves not’ will divide the societies of Uttarakhand and will create various types of social unrest in the nearest future.

Internet or computer accessibility is a blessing for human civilization but it should be available to every body. The society, politicians, administrators and policy makers of Uttarakhand should come out with plan and implementing will power of those plans to bridge the digital divide in Uttarakhand. The immediate task before the policy makers of Uttarakhand is to provide competent computer learning facilities in each schools and Internet facility in each gram panchayats. The social workers and media should also come forward for creating awareness among Uttarkhandis of each age and gender to learn computer and take the advantages of Internet.

Copyright@Bhishma Kukreti/Mumbai/19/3/2009

Export from Uttranchal-11

Evolution in Tourism Culture
Bhishma Kukreti



The tourism is nothing but exporting the local services to the tourists. For development of an international destination, the local communities have to develop an exclusive tourism culture. No doubt for centuries, Uttranchal have been a famous tourist destination for Indians and up to certain extent Uttranchalis have an exclusive culture for treating tourists, however, in the global economical era the Uttranchalis have to bring fast evolution in developing the new needed tourism culture. One of the aspects of evolution of tourism culture among Uttranchalis is the need of evolution in the pattern of community involvement in developing responsible and globally competitive tourism in Uttranchal.

There are many facets of involving each communities of Uttranchal for promoting the accountable and sustainable tourism in Uttranchal. One of the important factors of involving the community into tourism is the investment of retired Uttranchalis for the tourism business. There is a regular flow of retired Uttranchalis settling down in the cities of Uttranchal. Usually, the retired Uttranchalis invest their lifetime savings in passive infrastructure like building the bungalows in cities like Dehradoon, Rishikesh, Jwalapur, Haridwar, Roorkee or Kotdwara. There is a requirement of total transformation of changing the patterns of investment in Uttranchal by retired Uttranchalis. The need of the hour for developing Uttranchal as global destination is to develop a culture of investment of retired Uttranchalis in active and new formats of Uttranchal tourism.

Building bungalow by a retired Uttranchali in a city of Uttranchal is nothing but a passive investment because the bungalow has less productivity as far as investment in tourism is concerned. No doubt, renting some part of house for the tenants is a complimentary to tourism but the renting to tenants is not called the active investment for tourism development. The investment in active tourism is which satisfies the needs of tourists of a particular destination.

The government and social elites should inspire the retiring Uttranchalis to invest their savings in active tourism business. There are tens of avenues in tourism business, which are suitable for investment by retiring Uttranchalis. For example, the retiring Uttranchalis can invest in supply chains of hotel business, telecommunications, floriculture, transport, crafts and other tourism related business.

The state government prepared appreciable plans for tourism development in Uttranchal. One of the new formats for developing a new tourist destination in Uttranchal is surrounding areas of Tihri Dam. There are tens of opportunities for retiring Uttranchalis to invest in developing Tihri dam area as excellent tourism destination. Same way, there are other opportunities in tourism for the veteran Uttranchalis for investment and at the same time securing their investment for better return than investing in passive acts such as just building bungalows for living. Opening the gust houses by retiring Uttranchalis for tourism purpose near the coming hydroelectric projects is another opportunity for securing the future by the retiring Uttranchalis.

The biggest hurdle for non-involvement of retiring Uttranchalis in investing in tourism business of Uttranchal is risk factor in the business. The Uttranchal state and social organizations should act upon to create confidence among veteran Uttranchalis that they invest in active tourism infrastructure. Forming cooperative societies or associations (as are the ex-army associations) for the retiring Uttranchalis is one of the ways to call the investment for Uttranchal tourism. The state establishment should inspire the retiring Uttranchalis for investing in the organizations as Garhwal Motor Union (GMU) or Kumayun Motor Union (KMU) so that such organizations bring the latest and modern formats of transportation in Uttranchal. The associations related to the tourism business of Uttranchal should come forward in encouraging retiring Uttranchalis to invest in their respective business. Encouragement by various trade bodies of tourism will create confidence among retiring Uttranchalis to invest in tourism infrastructure of the state.


Copyright @Bhishma Kukreti/Mumbai/India/19/3/2009

Export from Uttranchal-9

Campaigning for “Made in Uttranchal”
Bhishma Kukreti


The last Saturday of May o6, was a different day for Bihar and television news viewers of India. Usually, the news coverage of Bihar tends to be towards bad news for the state. However, on this Saturday, most of the Hindi news channel broadcasted the news of gifts of leechi to the Indian president, prime minister and other celebrities by the Bihar chief minister Shri Nitish Kumar. Though in India, Bihar is the largest producer of leechi, the perception among the common Indian is that Dehradoon is the main producer of quality leechi. In my opinion, the morning television news of the said day about gifting of leechi by Bihar chief ministers became one of the strongest branding campaigns for a food commodity. As a branding professional, I shall give cent percent marks to Shri Nitish Kumar for his brilliancy in branding a state related food-commodity by public relation methodology. The branding or popularization of country of origin (COO) of a commodity, product, concept or service is one of the strongest aspects of positive branding a region like Bihar, Jharkhand or Uttranchal.

In the era of stiff competition among various regions for tourism development and private investments, each region or state requires strong branding campaigns. The region or state has to spend huge money on branding the region through various available media and by creating new media .The smallness of Uttranchal and its limited resources do not permit to Uttranchal for spending huge amount of money for branding the state in India and abroad. Therefore, the public relation activities and branding for exclusive produces, concepts and services of Uttranchal are the two strong means to brand Uttranchal as an advantageous state for the investors and Uttranchal as the right destination for the tourists.

The fame of regional produces among tourists or prospective is one of the successful and tested methods for centuries to brand a region. Agra and Mathura are famous in the southern regions because of petha and peda trading respectively apart from Taj Mahal and Krishna birthplace. There are many food and forest commodities in Uttranchal, which require aggressive branding outside the state. For instance, the sukhsa (dehydrated raddish) and jakhya in food commodity and damphoo in forest commodities require aggressive branding out side the state. The branding of damphoo or rasbhari is easier than other two commodities because the non-Uttranchalis are aware about the taste of damphoo too. The branding of the said commodities will not only bring revenues for Uttranchal but branding will create value addition for the above commodities and farmers of raddish and collectors of damphoo or jakhya will get extra incentives. Value addition in marketing of such food and forest commodities is created either through processing food articles or through strong branding. Like wise, there are tens of farm and forest products in plains and hills of Uttranchal, which require professional branding for initiating export of such articles.

The branding or popularization of an article (country of origin) is an old concept in India or elsewhere. When there were least media, our ancestors used to popularize their products through different public relation means. Public relation never looses its importance in marketing or branding a commodity and the Uttranchal establishment should come out to use various types of public relation oriented methods to exploit the known or unknown produces of Uttranchal. The Uttranchalis should understand that the fame of “Made in Uttranchal” would bring new riches and new fame for them. Every sects of the society should be conscious to brand the exclusive produces of Uttranchal. We all know that pandas of Hridwar and char dham visit their yajmans all over India in every winter season. The marketing federations of farm and forest produces of Uttranchal should take help of these ambassadors (panda) to brand many Uttranchali products out side the Uttranchal. These pandas can become the medium of mouth-to-mouth publicity for popularizing many products and concepts of Uttranchal. Mouth-to mouth publicity is the strongest media for branding the produces of state like Uttranchal. The governing workforce of the state and society of Uttranchal should inspire and encourage the community as pandas to popularize the produces of Uttranchal. The government should also inspire the millions of migrated Uttranchalis to popularize exclusive produces of Uttranchal among non-Uttranchalis. Like wise there are many useful, public-relation means to popularize the concept of “Made in Uttranchal” and the concerned authorities and social bodies should come out to use such medium for popularizing Uttranchal by the help of a product or concept.

Copyright@ Bhishma Kukreti, Mumbai/India/2009

Export from Uttranchal-8

Knowledge Economy Frameworks
Bhishma Kukreti



The geographical and socio-cultural conditions of Uttranchal compel that the state should opt the non-traditional services for economic growth. The knowledge-based economy is one of the emerging tools for economic growth for states like Uttranchal in India. A Knowledge Economy (KE) is one that utilizes knowledge as the key engine of economic growth. The Uttranchal should acquire the knowledge for export, create, disseminate and use it effectively to enhance the state’s economic development.

There are four basic frame works for knowledge economy for an area. The first pillar is called the economic the economic incentive and institutional establishment that provides conducive policies for efficient creation, dissemination and use of existing knowledge. The educated and skill work force should continuously advance and adapt their skills to efficiently create and use knowledge. The third requirement of knowledge economy is the effective inventive and pioneering systems of universities, institutions and other organizations of the state that can keep up with knowledge revolution and faucet into the growing accumulation of global knowledge and adjust it to the local requirements. The forth pillar in knowledge economy is to create modern and adequate infrastructure that can make easy the effective communication, dissemination and uses at the right and required places.

The Uttranchal government, society and business communities should come forward to grow the knowledge economy. The knowledge economy may grow in the state by long-term investments in conventional and non-conventional educational institutions. The political leaders, administrators and society should understand that the future economical growth would come for the area from the knowledge work force. Hence the Uttranchal’s establishment should come forward to lure the national and international investors for creating new infrastructures in the field of education, technology and concepts.

The international investors will take risks in creating infrastructure for knowledge industries in the state provided the Uttranchal government creates infrastructures for hardware, software, network, media for collection, storage, processing, transmission and presentation of information in the form of voice, data, text and images. The state government should come forward to lay down the policies for the information and communication technologies (ICT) infrastructure before the public so that the interested investors can invest in knowledge industry.

The society and the pillars of establishment of Uttranchal should visualize the advantages and the need of knowledgeable Uttranchalis in the field of non-conventional education. In the nearest future, the education of an area should not only provide the degree holders but should provide the professionals of applied knowledge too. In near future the state, which is capable of creating a breed of applied knowledge professionals, would win the race of economic growth in India. This need of applied knowledge Uttranchali professionals suggests that Uttranchal government should set up an autonomous board for knowledge economy as it established a body for tourism development.

The new education board should act like a business house and should come with new feasible policies for the state, which can reform the present education system and establish futuristic knowledge economy based education in Uttranchal. The Uttranchal cannot depend upon the conventional industries for its economic and social welfare but should find the non-conventional industries such as export of applied knowledge. The export and indigenous uses of applied knowledge depend upon understanding and acting upon the above-cited four pillars of knowledge economy.

Copyright@Bhishma Kukreti, Mumbai/India/19/3/2009

Export from Uttranchal-10

Need of Global Mentality
Bhishma Kukreti


The future of Uttranchal lies in export of materials, human-power and concepts. The concept of globalize village is rooting deep down in India. The globalization means to gain the benefits of all types of available resources without disturbing the ecosystem and without destructing the culture suitable for the region. Export of excess material, human power or concept available in the region is one of the paths to take the benefits of globalization.

The export of materials, human power or concept will fetch the more profits when there is distinctive value additions in the above three aspects of export. The distinctive value addition in the materials, human power or concepts may come by being competitiveness. The competitiveness and leadership comes into the society by adapting global mentality. The global mentality means thinking for the opportunity first. The global mentality means making the future as the chief strategy and guiding force for the region and individuals. When Uttranchalis make the future as the chief strategy, the competitiveness will automatically take birth in their mind. Global mentality means to be aware about Uttranchalis competing with all other foreign country fellows.

The global mentality means to change the available materials into sellable items to the foreign countries and this requires the value addition technique. There are tens of products and concepts available in Uttranchal, which require value addition for the future. Take the example of conventional religious tourism of Garhwal and Haridwar areas. The religious tourism in Uttranchal requires a total change in formats and contents. The ultra new type of hospitality management (competitive with international cities nearby religious places such as Roma) nearby religious places is the requirements of Uttranchal. Now in global economical time, Uttranchal is not only competing with Indian religious destinations but also forcefully competing with countries as Malaysia or Thailand. Many young Uttranchalis took the career in computer science and got jobs abroad or in India with sizable salaries. However, the future is not so easy because the countries as Pakistan, China, Romania, Hungary taking the business of business process outsourcing (BPO) and knowledge process outsourcing (KPO) vary seriously and investing in these industries to become competitive. It clearly explains that Uttranchalis has to find a new tool of value addition in the present training system of computing science to compete with the new emerging countries in this field. The finding of new tool of value addition comes only by global mentality because global mentality creates sensitivity for the timely competitiveness. Global mentality of Uttranchalis means each Uttranchali understands that he/she is competing for future with a Ghana fellow or Canadian fellow and so on. In global economy, the competing arena for each Uttranchali is not limited to India but the whole universe is competing arena. As far as competition is concerned, no body will be spared in the competing arena of universe. Global mentality is the only surety of safe future for Uttranchalis.

In global economy, the fight is never for today but the fight or competition is always for tomorrow. The free economy forces the regions of the universe to fight among themselves for future opportunities and not for the current opportunities. In liberal economy, the individual competitiveness or regional competency is judged by the equity generated for the future. The global mentality of individuals of the region like Uttranchal brings initiation for the future. Global mentality of Uttranchalis will bring transformation in the region for becoming competitive for the future. Future will be safe only after taking exclusive steps for the development of economic power of the region. Making future as main strategy of Uttranchal is the sign of global mentality.

Infusion of global mentality is not an injection or a tablet, which can be provided by the government to its citizen. The infusion of global mentality or futuristic competency is a process and it is generated by the society itself. The talks, discussions and debates for ‘globalization and future as main strategy of Uttranchal’ at various forums and media is the only criteria to bring global mentality among Uttranchalis. The discussions for globalization and its benefits at various forums in various formats will percolate the adaptation of global mentality among all the Uttranchalis. The aim of discussions on globalization means to infuse the global mentality among all Uttranchalis.

Uttranchalis can get best benefits out of globalization if they adapt mentality, attitude, outlook and approach of a chief executive operation of a multi national corporation. Surprisingly it is easy because just think about competency for the future and you adapt the global mentality.

@Copyright @Bhishma Kukreti, Mumbai/India/19/3/2009

स्कूली दिन ले कतु भल रहनी

स्कूली दिन ले कतु भल रहनी,

स्कूली दिन ले कतु भल रहनी,
ज्वनिम हमेशा याद रहनी,
कतु ले हम ठूल हजु,
पर उन दिना कभे नि भुलनी,
कनम किताबू बोझ धरी बे,
स्कूली वर्दिम दौड़ लगाने,
हसने, खेलने, बात घटु मजी,
ढुंग ल्फाव्ने क्रिकेत खेलने,
या कभे जन्गाऊ में लुका छिपी खेलने,
पुजी जंछी स्कूल माँ,
स्कूल घंटी ले तब याद धारम बे सुनुछी,
तब हम आपण समय अंदाज लगुछी,
स्कूल छुट्टी ले समय पत नि रहंची,
स्कूल श्यो देखि बे अंदाज लगुछी,
वर्दिम ले उ बखत टाल रहन्छी,
ख्वारम ले भरी भरी तेल लगुन्छी,
न जाने कब हम जवान ह्वेगु,
पुराण दिनु के भूली नि सकुन,
आपण बखत के यादी करिबे ,
आज पर्देशम हरे सा गोयु,

Vivek Patwal

Wednesday, March 18, 2009

रामी बौराणी : त्याग व समर्पण की प्रतिमूर्ति पहाङ की नारी

रामी बौराणी : त्याग व समर्पण की प्रतिमूर्ति पहाङ की नारी


पहाङी समाज में नारी की भूमिका पुरुषों से अधिक महत्वपूर्ण है. खेतों में कमरतोङ मेहनत करना, जंगलों में पशुओं के चारे के लिये भटकना और घर में बच्चों का पालन पोषन करना लगभग हर पहाङी स्त्री के जीवनचक्र में शामिल है. यह संघर्षपूर्ण जिन्दगी कुछ आसान लगती, अगर हर औरत को अपने पति का साथ मिलता. लेकिन पहाङ के अधिकांश पुरुष रोजी-रोटी की व्यवस्था के लिये अपने परिवार से दूर मैदानों में जाकर रहते हैं. कई दशकों से चली आ रही इस परिपाटी को अभी भी विराम नहीं लगा है.पति के इन्तजार में अपने यौवन के दिन गुजार देने वाली पहाङ की इन स्त्रियों को लोककथाओं में भी स्थान मिला है.

रामी (रामी बौराणी*) नाम की एक स्त्री एक गांव में अपनी सास के साथ रहती थी, उसके ससुर का देहान्त हो गया था और पति बीरू देश की सीमा पर दुश्मन से मुकाबला करता रहा. दिन, सप्ताह और महीने बीते, इस तरह 12 साल गुजर गये. बारह साल का यह लम्बा समय रामी ने जंगलों और खेतों में काम करते हुए, एक-एक दिन बेसब्री से अपने पति का इन्तजार करते हुए बङी मुसीबत से व्यतीत किया.(*रामी बौराणी- बौराणी शब्द ’बहूरानी’ का अपभ्रंश है)

बारह साल के बाद जब बीरू लौटा तो उसने एक जोगी का वेष धारण किया और गांव में प्रवेश किया. उसका इरादा अपनी स्त्री के पतिव्रत की परीक्षा लेने का था. खेतों में काम करती हुई अपनी पत्नी को देख कर जोगी रूपी बीरु बोला-

बाटा गौङाइ कख तेरो गौं च?
बोल बौराणि क्या तेरो नौं च?
घाम दुपरि अब होइ ऐगे, एकुलि नारि तू खेतों मां रैगे....


जोगी- खेत गोङने वाली हे रूपमती! तुम्हारा नाम क्या है? तुम्हारा गांव कौन सा है? ऐसी भरी दुपहरी में तुम अकेले खेतों में काम कर रही हो.

रामी- हे बटोही जोगी! तू यह जानकर क्या करेगा? लम्बे समय से परदेश में रह रहे मेरे पतिदेव की कोई खबर नहीं है, तू अगर सच्चा जोगी है तो यह बता कि वो कब वापस आयेंगे?

जोगी- मैं एक सिद्ध जोगी हूँ, तुम्हारे सभी प्रश्नों का उत्तर दूंगा. पहले तुम अपना पता बताओ.

रामी- मैं रावतों की बेटी हूँ. मेरा नाम रामी है. पाली के सेठों की बहू हूँ , मेरे श्वसुर जी का देहान्त हो गया है सास घर पर हैं. मेरे पति मेरी कम उम्र में ही मुझे छोङ कर परदेश काम करने गये थे.12 साल से उनकी कोई कुशल-क्षेम नहीं मिली.

जोगी रूपी बीरु ने रामी की परीक्षा लेनी चाही.

जोगी- अरे ऐसे पति का क्या मोह करना जिसने इतने लम्बे समय तक तुम्हारी कोई खोज-खबर नहीं ली. आओ तुम और मैं खेत के किनारे बुँरांश के पेङ की छांव में बैठ कर बातें करेंगे.

रामी- हे जोगी तू कपटी है तेरे मन में खोट है. तू कैसी बातें कर रहा है? अब ऐसी बात मत दुहराना.

जोगी- मैं सही कह रहा हूँ, तुमने अपनी यौवनावस्था के महत्वपूर्ण दिन तो उसके इन्तजार में व्यर्थ गुजार दिये, साथ बैठ कर बातें करने में क्या बुराई है?

देवतों को चौरों, माया को मैं भूखों छौं
परदेSSशि भौंरों, रंगिलो जोगि छों
सिन्दूर कि डब्बि, सिन्दूर कि डब्बि,
ग्यान ध्यान भुलि जौंलो, त्वै ने भूलो कब्बि
परदेSSशि भौंरों, रंगिलो जोगि छों


रामी- धूर्त! तू अपनी बहनों को अपने साथ बैठा. मैं पतिव्रता नारी हूँ, मुझे कमजोर समझने की भूल मत कर. अब चुपचाप अपना रास्ता देख वरना मेरे मुँह से बहुत गन्दी गालियां सुनने को मिलेंगी.

ऐसी बातें सुन कर जोगी आगे बढ कर गांव में पहुँचा. उसने दूर से ही अपना घर देखा तो उसकी आंखें भर आयी. उसकी माँ आंगन की सफाई कर रही थी. इस लम्बे अन्तराल में वैधव्य व बेटे के शोक से माँ के चेहरे पर वृद्धावस्था हावी हो गयी थी. जोगी रूप में ही बीरु माँ के पास पहुँचा और भिक्षा के लिये पुकार लगायी.“अलख-निरंजन”

कागज पत्री सबनां बांचे, करम नां बांचे कै ना
धर्म का सच्चा जग वाला ते, अमर जगत में ह्वै ना.
हो माता जोगि तै भिक्षा दे दे, तेरो सवाल बतालो....

वृद्ध आंखें अपने पुत्र को पहचान नहीं पाई. माँ घर के अन्दर से कुछ अनाज निकाल कर जोगी को देने के लिये लाई.

जोगी- हे माता! ये अन्न-धन मेरे किस काम का है? मैं दो दिन से भूखा हूँ,मुझे खाना बना कर खिलाओ. यही मेरी भिक्षा होगी.

तब तक रामी भी खेतों का काम खतम करके घर वापस आयी. उस जोगी को अपने घर के आंगन में बैठा देख कर रामी को गुस्सा आ गया.

रामी- अरे कपटी जोगी! तू मेरे घर तक भी पहुँच गया. चल यहाँ से भाग जा वरना.....

आंगन में शोर सुन कर रामी की सास बाहर आयी. रामी अब भी जोगी पर बरस रही थी.

सास- बहू! तू ये क्या कर रही है? घर पर आये अतिथि से क्या ऐसे बात की जाती है? चल तू अन्दर जा.
रामी- आप इस कपटी का असली रूप नहीं पहचानती. यह साधू के वेश में एक कुटिल आदमी है.

सास- तू अन्दर जा कर खाना बना. हे जोगी जी! आप इसकी बात का बुरा न माने, पति के वियोग में इसका दिमाग खराब हो गया है.

रामी ने अन्दर जा कर खाना बनाया और उसकी सास ने मालू के पत्ते में रख कर खाना साधु को परोसा.

मालू का पात मां धरि भात, इन खाणा मां नि लौन्दु हाथ...
रामि का स्वामि की थालि मांज, ल्याला भात में तब खोलों भात..


जोगी- ये क्या? मुझे क्या तुमने ऐरा-गैरा समझ रखा है? मैं पत्ते में दिये गये खाने को तो हाथ भी नहीं लगाउंगा. मुझे रामी के पति बीरु की थाली में खाना परोसो.

यह सुनकर रामी अपना आपा खो बैठी.

रामी- नीच आदमी! अब तो तू निर्लज्जता पर उतर आया है. मै अपने पति की थाली में तुझे खाना क्यों दूंगी? तेरे जैसे जोगी हजारों देखे हैं. तू अपना झोला पकङ कर जाता है या मैं ही इन्हें उठा कर फेंक दूँ?

ऐसे कठोर वचन बोलते हुए उस पतिव्रता नारी ने सत् का स्मरण किया. रामी के सतीत्व की शक्ति से जोगी का पूरा शरीर बुरी तरह से कांपने लगा और उसके चेहरे पर पसीना छलक गया. वह झट से अपनी माँ के चरणों में जा गिरा. जोगी का चोला उतारता हुआ बोला-

बीरु- अरे माँ! मुझे पहचानो! मैं तुम्हारा बेटा बीरू हूँ. माँ!! देखो मैं वापस आ गया.

बेटे को अप्रत्याशित तरीके से इतने सालों बाद अपने सामने देख कर माँ हक्की-बक्की रह गई. उसने बीरु को झट अपने गले से लगा लिया.बुढिया ने रामी को बाहर बुलाने के लिये आवाज दी.

ओ रामि देख तू कख रैगे, बेटा हरच्यूं मेरो घर ऐगे

रामी भी अपने पति को देखकर भौंचक रह गयी. उसकी खुशी का ठिकाना न रहा, आज उसकी वर्षों की तपस्या का फल मिल गया था.इस तरह रामी ने एक सच्ची भारतीय नारी के पतिव्रत, त्याग व समर्पण की एक अद्वितीय मिसाल कायम की.

"रामी".....(बलदेव प्रसाद "दीन")

बाटा गोड़ाई क्या तेरो नौ छ,
बोल बौराणी कख तेरु गौं छ.

बटोई जोगी न पूछ मैकु,
केकु पूछ्दी क्या चैंदु त्वैकू.

रौतु की बेटी छौं रामी नौं छ,
सेटु की छौं पाली गौं छ.

मेरा स्वामी न मैं छोड्यों पर,
निर्दयी ह्वैगिन मैंई फर.

ज्यूंरा का घर नि मैकु,
स्वामी विछोह होयुं छ जैंकू.

रामी तीन स्वामी याद ऐगि,
हाथ कुटली छूटण लैगि.

"चल बौराणी छैलु बैठी जौला,
अपणी खैरि वखिमु लौला".

"जा जोगी अपणा बाठ लाग,
मेरा शरील न लगौ आग.

जोगी ह्वैक भी आंखी नि खुली,
छैलु बैठली तेरी दीदी भूली.

बौराणी गाळी नि देणी भौत,
कख रंदु गौं कु सप्रणौ रौत.

जोगिन गौं माँ अलेक लाई,
भूकू छौं भोजन देवा माई.

बुडड़ी माई तैं दया ऐगी,
खेतु सी ब्वारी बुलौण लैगि.

घौर औ ब्वारी तू झट्ट कैक,
घौर मू भूकू छ साधू एक.

सासू जी वैकु बुलाई रौल,
ये जोगी लगिगे आज बौळ.

ये जोगी कु नि पकौंदु रोटी,
गाळी दिन्यन ये खोटी खोटी.

ये पापी जोगी कु आराम निछ,
केकु तैं आई हमारा बीच.

अपणी ब्वारी समझोऊ माई,
भूकू छौं भात बणावा जाई.

रामी रूसाड़ु सुल्गौण लैगि,
स्वामी की याद तैं औण लैगि.

माळु का पात मा धरि भात,
मैं तेरा भात नि लंदु हाथ.

रामी की स्वामी की थाळी मांज,
भात दे रोटी मैं खौलू आज.

खांदी छैं जोगी त खाई ल्हेदि,
नि खान्दू जोगी त जाई ल्हेदि.

बतेरा जोगी झोलियों ल्ह्यीक,
रोजाना घूमिक नि पौन्दा भीक.

जोगिन आख़िर भेद खोली,
बुढड़ी माई से यनु बोली.

मैं छौं माता तुमारु जायो,
आज नौ साल से घर आयो.

बेटा को माता भेटण लैगि,
रामी का मन दुविधा ह्वैगी.

सेयुं का सेर अब बीजी गैगी,
गात को खारू अब धोण लैगि.

पतिवर्ता नारी विस्मय ह्वैगी,
स्वामी का चरणु मा पड़ी गैगी.

वर्सू की खुद लगीं छ रामी,
आंख्यों की रोई नि सकी थामी।

हेम पन्त

गढ़वाल की कला एवं चित्रकारी


गढ़वाल की कला एवं चित्रकारी



चाँदी के समान श्वेत पर्वत शिखर कल-2 करती चमकदार सरिताएं, हरी भरी घाटियाँ एवं यहाँ की शीत जलवायु ने शान्ति एवं स्वास्थय लाभ हेतु एक विशाल संख्या में पर्यटकों को गढ़वाल के पर्वतों की ओर आकर्षित किया है। यह एक सौन्दर्यपूर्ण भूमि है जिसने महर्षि बाल्मिकी एवं कालीदास जैसे महान लेखकों को प्रेरणा प्रदान की है। इन सभी ने पेन्टिंग एवं कला के साथ-2 गढ़वाल की शैक्षिक सम्पदा को अन्तिम नीव प्रदान की है।

पत्थर पर नक्काशी की यहाँ की मूल कला धीरे-2 समाप्त हो गई है। परन्तु लकडी पर नक्काशी आज भी यहाँ उपलब्ध है। यहाँ पर केवल अर्द्धशताब्दी पूर्व तक के गृहों के प्रत्येक दरवाजे पर लकडी की नक्काशी का कार्य देखा जा सकता है इसके अतिरिक्त लकडी की नक्काशी का कार्य सम्पूर्ण गढ़वाल में स्थित सकडों मन्दिरों में देखा जा सकता है। वास्तुशिल्प कार्य के अवशेष गढ़वाल में निम्न स्थलों पर पाये जा सकते हैं। चान्दपुर किला, श्रीनगर-मन्दिर, बद्रीनाथ के निकट पाडुकेश्वर, जोशीमठ के निकट देवी मादिन एवं देवलगढ मन्दिर उपरोक्त सभी संरचनाएं गढ़वाल में एवं चन्डी जिले में स्थित है।

गढ़वाल को पर्यटकों, साहसिक व्यक्तियों, राजनीतिक निर्वासितों, दर्शनशास्त्रियों एवं प्रकृति प्रेमियों के लिए सदैव ही एक सुरक्षित स्वर्ग के रूप में जाना जाता रहा है। 17 वी सदी के मध्य में एक मुगल राजकुमार सुलेमान शिकोह ने गढ़वाल में शरण ली। राजकुमार अपने साथ एक कलाकार एवं उसके पुत्र को लाया जो कि उसके दरबारी पेन्टर थे एवं मुगल स्टाइल की पेन्टिंग में कुशल थे। उन्नीस माह बाद राजकुमार ने गढ़वाल को छोड दिया परन्तु उसके दरबारी पेन्टर जो यहाँ के मनोहर वातावरण से मन्त्रमुग्ध हो गये थे वे यहीं पर रुक गये। ये पेन्टर श्रीनगर (गढ़वाल) में स्थापित हो गया जो पंवार राज्य की तत्कालीन राजधानी थी एवं गढ़वाल में मुगल स्टाइल की पेन्टिंग को प्रस्तुत किया। धीरे-2 समय के साथ इन मूल पेन्टरों के उत्तराधिकारी विशिष्ट पेन्टर बन गये तथा उन्होने अपने प्रकार की नवीन मुल पद्धति को विकसित किया। यह स्टाइल बाद में गढ़वाल पेन्टिंग स्कूल के रुप में प्रसिद्ध हुआ। लगभग एक शताब्दी बाद एक प्रसिद्ध पेन्टर भोला राम ने पेन्टिंग की कुछ अन्य पध्दतियों द्वारा रोभानी आकर्षण के समतुल्य पेन्टिंग की एक नई पद्धति विकसित की। वे गढ़वाल स्कूल के एक महान मास्टर होने के साथ-2 अपने समय के एक महानतम कवि भी थे। भोला राम की पेन्टिंगों में हमे कुछ सुन्दर कविताएं प्राप्त होती हैं। यद्यपि इन पेन्टिंगों में अन्य पहाडी स्कूलों का प्रभाव निश्चित रुप में दिखाई पडता है तथापि इन पेन्टिंगों में गढ़वाल स्कूल की सम्पूर्ण मूलता को बनाए रखा गया है। गढ़वाल स्कूल की प्रमुख विशिष्टताओं में पूर्ण विकसित वक्षस्थलों, बारीक कटि-विस्तार, अण्डाकार मासूम चेहरा, संवेदनशील भी है एवं पतली सुन्दर नासिका से परिपूर्ण एक सौन्दर्यपूर्ण महिला की पेन्टिंग सम्मिलित है। अपनी लिखी कविताओं प्राकृतिक इतिहास पर लिखे विचारों, एकत्रित आंकडों एवं विविध विषयों पर विशाल मात्रा में बनाई गई पेन्टिंगों के आधार पर भोलाराम को निर्विवाद रुप में अपने समय के एक महान कलाकार एवं कवि के अपवाद व्यक्तित्व के रुप में जाना जा सकता है।

राजा प्रदुमन शाह (1797-1804AD) द्वारा कांगडा की एक गुलर राज कुमारी के साथ किये गये विवाह ने अनेकों गुलर कलाकारों को गढ़वाल में आकर बसने पर प्रेरित किया। इस तकनीक ने गढ़वाल की पेन्टिंग सटाइल को अत्यधिक प्रभावित किया। आदर्श सौन्दर्य की वैचारिकता, धर्म एवं रोमांस में विलयकरण, कला एवं मनोभाव के सम्मिश्रण सहित गढ़वाल की पेन्टिंग प्रेम के प्रति भारतीय मनोवृत्ति के साकार स्वरुप को दर्शाती है। विशिष्ट शोधकर्ताओं एवं एतिहासिक कलाकारों द्वारा किये गये कुछ कठिन शोध कार्यों के कारण इस अवधि के कुछ पेन्टरों के नाम प्रसिद्ध हैं। पेन्टरों के पारिवारिक वृक्ष में श्याम दास हर दास के नाम सर्वप्रथम लिये जाते हैं जो राजकुमार सुलेमान के साथ गढ़वाल आने वाले प्रथम व्यक्ति थे। इस कला विद्यालय के कुछ महान शिक्षकों में हीरालाल, मंगतराम, भोलाराम, ज्वालाराम, तेजराम, ब्रजनाथ प्रमुख हैं।

रामायण (1780AD)का चित्रण, ब्रहमा जी के जन्म दिवस (1780AD)का आयोजन, शिव एवं पार्वती रागिनी, उत्कट नायिका, अभिसारिका नायिका, कृष्ण पेन्टिंग, राधा के चरण, दर्पण देखती हुई राधा, कालिया दमन, गीता गोविन्दा चित्रण पुरातत्वीय अन्वेषणों से प्राप्त अनेकों प्रतिमाओं सहित वृहत्त मात्रा में इन पेन्टिंगों को श्रीनगर (गढ़वाल) में विश्वविद्यालय संग्रहालय में प्रदर्शित किया गया है।

डेकारा
गढ़वाल के निवासियों के जीवन में मूर्ति पूजा का विशिष्ट महत्व होने के कारण देवी एवं देवताओं की विसशिष्ट प्रतिमाओं को बनाया गया है। डेकारा देवी देवताओं की चिकनी मिट्टी में निर्मित प्रतिमाएं हैं। जिन्हे रिलीफ या त्रिविमिय स्वरुप में तैयार किया गया है तथा मुख्य रुप में पूजा-अर्चना हेतु स्थापित किये गये। इन प्रतिमाओं को बारीक चिकनी मिट्टी में रंग मिलाकर तैयार किया गया है। इसके बाद उन्हे आकर्षित बनाने के लिए उनमे विभिन्न रंग भरे गये मकर सक्रान्ति के अवसर पर गेहूँ के मीठे आटे में जंगली सुअर या घुगटा (जिसकी प्रतिमाएं कुमाऊ के रोमान्टिक लोक संगीतों में स्थापित है) को चित्रित करती माला बनाई जाती है। बच्चे इन घुगटा प्रतिमाओं को कौओ को खिलाते हैं। कर्क सक्रान्ति के अवसर पर डेकारा के नाम से प्रसिद्ध भगवान शिव की प्रतिमाएं बनाई जाती है जो शिव एवं हिमालय पुत्री पार्वती के विवाह का चित्रण करती है।

आभूषण
गढ़वाल एवं कुमाऊ के प्रत्येक भाग में पारम्परिक स्वर्णकार हजारों वर्ष पुराने डिजाइनों एवं पद्धतियों का प्रयोग करके पारम्परिक आभूषण निर्मित करते हैं। ये आभूषण सोने, चाँदी एवं अक्सर ताँबे के बने होते हैं।

साँचा:गढ़वाल

पहाड़ों पर बुरांस

पहाड़ों पर बुरांस

मंजु बालौदी




देवभूमि गढ़वाल जहाँ अनेक सांस्कृतिक विशेषताओं के कारण उल्लेखनीय है वहीं पर पुष्पप्रियता यहाँ की अन्यतम विशेषता है। रंग-बिरंगे लुभावने पुष्पों के प्रति सांस्कारिक अनुरक्ति का भाव-निर्झर यहाँ गीतों एवं नृत्य-गीतों के रूप में दृष्टिगोचर होता है।

गढ़वाल-सौंदर्य, प्रणय और जीवंतता की क्रीड़ाभूमि है। प्राकृतिक सौंदर्य के साथ-साथ यहाँ का मानवीय सौंदर्य भी उच्च एवं प्रभावी कोटि का है। गढ़वाली गीतों व नृत्य-गीतों में मानवीय रूप-सौंदर्य तथा या रमणीक प्राकृतिक ऐश्वर्य बिखरा हुआ है। जैसा इस झुमैलो नामक नृत्य-गीत में वर्णित है कि एक ओर लयेड़ी, लया सरसों, राडौड़ी या राड़ा पुष्प विकसित हो गए हैं, दूसरी ओर बुरांस अपनी अरुणिमा आभा में वन-वृक्षों को डोलियों की भाँति सजाने लगा है-

फूलीक ऐ मैंने झमैलो लयेड़ी राडोड़ी झुमैलो
नीं गंधा बुरांस झुमैलो डोला सी गच्छैने झुमैलो


हिमालय हिम की शीतल पवन और वन के वृक्षों के आडू, घिंघारू, बांज, बुरांस, साकिना इत्यादि वृक्षों में पुष्पोद्भव देखकर मनरूपी मयूर का नृत्य हेतु विवश होना स्वाभाविक ही है। जैसा इस मयूर नृत्य-गीत से स्पष्ट है-

हैंयुचलि डांड्यूं की चली हिवांली कांकोरा
रंगम तुब्हे, नाचण लगे मेरा मन कू मोर
आरू, घिंगारू, बांज, बुरांस
साकिनी झका झोर


बसंत उमंग, उल्लास व हास्य का पर्व है। इस रमणीय काल में गढ़वाल की प्राकृतिक सुषमा का अपना महत्व है। इसके आगमन से वन-वृक्षों की कमनीयता तथा कुसुमों का मनोमुग्धकारी सौंदर्य मुखरित हो जाता है। पुष्पोद्भव के इस रम्य अवसर पर सभी ह्रदयों में चेतना, स्फूर्ति एवं उल्लास का स्वतः संचरण हो जाता है। इस समय न केवल मानव अपितु प्रकृति का रोम-रोम प्रफुल्लित हो उठता है-

हँसदो बसंत ऐगी गिंवाड़ी सारी
पिंगली फ्योंलड़ी नाचे घागरी पसारी


गढ़वाल में रमणीक बसंत ऋतु की सूचना यहाँ के ग्वीराल, मालू, फ्योंली, साकिनी, कूंजू, तुषरी व बुरांस इत्यादि मनोहर पुष्पराजियों से मिलती है।

गढ़-साहित्य एवं गीतों में वासंतिक वैभव, वनश्री व उसके मंजुल कुसुमों का रूप-चित्र यत्र-तत्र बिखरा हुआ है। बसंत-श्री में अभिवृद्धि करनेवाले लयेड़ी (लया या सरसों) तथा जयेड़ी (जौ) का उल्लेख इस लोकगीत में किया गया है- 'ऋतु बसंत माँ फुली लयेड़ी जौवन जोर जताली जयेड़ी' यही नहीं पुष्पोत्सव के इस रम्यकाल में जब कानन-कानन बुरांस की अरुणिमा से और डाली-डाली हिलांस पक्षी के गीतों से गूँजने लगे तब हिमालय क्षेत्र के गाँव और अधिक प्रिय लगने लगते हैं-

मेरो गाँव भलो प्यारो, डांडू फूली बुरांसी, बासदौं हिंलासी

वास्तव में बांज, बुरांस व कुलैं (चीड़) के सघन वन ही गढ़वाल का सौंदर्य है। चैत्र में चित्ताकर्षक बुरांस से वन्य शोभा और भी दर्शनीय हो जाती है-

गदन्यों मां पांणी सेरों मा छ कूल, खिल-खिल हंसदू बुरांस कु फूल

गढ़वाल के पक्षियों में घूघती को मयालू या अत्यंत मायादार कहें तो अनुचित न होगा।

पर्वत पुत्रियाँ अपने ह्रदय की बात इसी से कहना उचित मानती हैं। प्रकृति के स्वच्छंद वातावरण तथा रंग-बिरंगे पुष्पों के बीच वे अपने समस्त दुःखों को विस्मृत कर घुघती नृत्य-गीत गाती हैं। वे कहती हैं- 'देखो धरती के गले में पुष्पहार सज गया है तथा पयाँ, धौलू, फ्यूंली, आरू, लया व बुरांस पुष्प विकसित हो गए हैं-

फूलों की हंसुली
पयां, धौलू, फ्यूंली, आरू
लया, फूले बुरांस


फुलारी महीनों के आते ही मायके के लिए व्यथित गढ़-रमणियाँ अपनी आत्मिक क्षुधा की अभिव्यक्ति जिन नृत्यों के माध्यम से करती हैं उन्हें खुदेड़ नृत्य-गीत संज्ञा प्रदान की गई है। खुंदेड नृत्य-गीतों के विषय - अपना घर, गाँव, वन, वृक्ष, पशु-पक्षी, हरीतिमा, निर्झर, नदी एवं प्रसून होते हैं। यहाँ पर खुदेड़ नृत्य गीत के माध्यम से कांस तथा बुरांस प्रसून के साथ-साथ मेल्वड़ी पक्षी की सुमधुर गीत ध्वनि का स्मरण किया गया है-

फूली जालो कांस वबै, फूली जालो कांस वूबै
मेल्वडी बांसली वबै, फूली गै बुरांस


हिमालय के कवियों ने नायक एवं नायिका के रूप-सौंदर्य वर्णन हेतु जिन पुष्प गीतों का सृजन किया है उनमें बुरांस तथा फ्योंली प्रमुख हैं। इनके अतिरिक्त इन विद्वान कवियों ने पोस्त, कूंजू, गुलाब, कमल प्रसूनों को अपनी गीतमाला में पिरो-पिरोकर रूप सौंदर्य का सुंदर एवं स्वाभाविक चित्रण किया है। कहीं पर गीतकार नायिका को रक्ताभ बुरांस की भाँति कमनीय तथा आकर्षक कहता है और कहीं उसे फ्योंली की तरह सुंदर, सजीली राजकन्या कहता है- बुरांस जनो फूल, फ्योंली जनी रौतेली

एक स्थल पर गीतकार नव-यौवना की कोमल काया से प्रभावित होकर उसे फ्योंली की कली कह बैठता है- ''फ्यूंली की-सी कली।'' अन्यत्र सुई नृत्य-गीत के माध्यम से कवि 'गालू मां बुरांस।' यानी पहाड़ी रमणी के श्वेत कपोलों पर रक्तवर्ण बुरांस का आरोपण कर अपनी शृंगार प्रसाधन विशेषज्ञता का सुंदर परिचय प्रस्तुत करता है। इनके अतिरिक्त गढ़वाली गीत सृजकों ने 'पोस्तू का छुमा, त्वेसरी गुलाबी फूल मेरी भग्यानी बौ।' इत्यादि नृत्य-गीतों के द्वारा उन्होंने पोस्त तथा गुलाब प्रसूनों से नायिका के रूप-सौंदर्य की वर्णन किया है

नायिका सौंदर्य चित्रण ही गढ़ कवियों का एकमात्र उद्देश्य रहा हो, ऐसा नहीं अपितु इन्होंने नायक सौंदर्य वर्णन हेतु भी पुष्प गीतों की सृष्टि

Tuesday, March 17, 2009

द भै, ब्वारी क्य बोन तब !

मींकू ब्वारी ढूडि मेरा बुबन, इनी लंबटंग्या सोंणी
जन क्वी झंगोरा बीच कौणी, अर् बांदरवा बीच गोणी

तडतडी च नाक व्विंकी इन, जन दाथडे चोंच होंदी
अर् चौन्ठी पर तिल इनु जन क्वी मोटी कौंच होंदी,

हैंस्दी मुखडी विंकी इन दिखेंदी जन्बुले, हो रोंणी
मींकू ब्वारी ढूडि मेरा बुबन, इनी लंबटंग्या सोंणी

बोल्दी दा इन छुट्दन तैन्का गिच्चा बिटिक बोल
मंडाण मा कखी बजणु हो जन क्वी फुट्यु ढोल

जब देख नलका परै, मुख् ही रान्दि धोणी
मींकू ब्वारी ढूडि मेरा बुबन, इनी लंबटंग्या सोंणी

सेडी सुर्म्याली आंखी रंदीन तैंकी, गीत क्वी सुणाणी
सोच्दु भी रन्दु कि रैली किलै, खोपडी बबै खजाणी,

जन तव्वा कु थौरु होन्दु, इनी हाथी गौणी
मींकू ब्वारी ढूडि मेरा बुबन, इनी लंबटंग्या सोंणी

-गोदियाल

गढ़वाली कविता- 'मिन त गीत पुराणु ही गाण' !

सुणि त होली आपन व पुराणि औखाण,
"आदू कु स्वाद बल बांदर क्य जाण",
तुमि तै मुबारक या नया जमनै की
भौ- भौ अर् ढीकचिक- ढीकचिक,
भै ! मिन त गीत पुराणु ही गाण !

अंग्रेजी बैण्ड पर नाचदा रमपमबोल,
अर् दाना-स्याणू कु उड़ान्दा मखौल,
छोडियाली युऊन अब ढोल दमाऊ
और मुसिकबाजु त कैन बजाण,
भै ! मिन त गीत पुराणु ही गाण !

आजकल का नौन्यालू कि इखारी रौड़,
बाबै की मोणी मा फैशन की दौड़,
यी क्य जाणा कन होन्दु मुण्ड मा टोपली
अर् कन्धा मुंद छातू लिजाण,
भै ! मिन त गीत पुराणु ही गाण !

पढोंण का खातिर यूँ तै भेजि स्कूल,
अददा बट्टा बिटिकी ये ह्वाय्ग्या गुल,
घुमया-फिरया यी कौथिक दिनभर
दगडा मा लिकी क्वि गैला-दगडीयाण,
भै ! मिन त गीत पुराणु ही गाण !

मुसेडै की डॉरौकु और पैसे कि तैस,
चुल्लू उजड़ीगे और ऐगिनी गैस,
यूँन नि जाणि कन होंदी बांज कि लाखडि
अर् व्यान्सरी मु फूक्मारिक चुलामुन्द गोंसू जगाण,
भै ! मिन त गीत पुराणु ही गाण !

काटण छोडिक लाखडु अर् घास,
खेलण लग्यां छन तम्बोला तास,
घर मु गौडी भैंसी लैंदी ही चएंदी सदानी,
बांजी भैंसी गौडी कख फरकाण,
भै ! मिन त गीत पुराणु ही गाण !

पेण कु चैन्दि यु अंग्रेजी रोज,
बै-बुबगी कमाई मा यी करना मौज,
जब कभी नि मिलदी यु तै अग्रेजी त्
देशी ठर्रा न ही यूँन काम चलाण,
भै ! मिन त गीत पुराणु ही गाण !

खाणौ मा बर्गर, पीजा, चौमिन, दोशा,
नि मिली कभी त बै-बुबौऊ तै कोशा,
हेरी नि सकदा यु कोदा झंगोरू तै,
कफली अर् फाणु त यून कख बीटी खाण,
भै ! मिन त गीत पुराणु ही गाण !

बदन पर युंका लत्ती न कपडि और,
वासिंग मशीन भी यी लैग्या घौर,
इनी राला घुमणा नांगा पत्डागा त
आख़िर मा ठनडन पोट्गी भकाण,
भै ! मिन त गीत पुराणु ही गाण !

फैशन मुंद युंका इनु पड़ी विजोक,
कमर युंका इन जन क्वि सुकीं जोंक,
डाईटिंग कु युन्गु इन रालू मिजाज
त डाक्टर मु जल्दी यूं पड़लू लिजाण
भै ! मिन त गीत पुराणु ही गाण !

भिन्डी क्य बोलू आप दगडी यांमा मैं,
आप भी पढ़यालिख्या और समझदार छै,
नी सुधर्ला त कैन मेरु क्या बिगाडंन
बूडेनदी दा तुमन भी आपरी खोपडी खुजाण,
भै ! मिन त गीत पुराणु ही गाण !

गोदियाल

गढवाली लोकोक्तियाँ व मुहावरें (औखाँण, औखाण ): भाग-३

इसी श्रृंखला में कुछ और गढवाली औखाणे लेकर आपके समक्ष प्रस्तुत हुआ हूँ ।

  • धुये धुये की ग्वरा, अर लगै लगै की स्वरा नि होन्दा ।
  • कौजाला पाणी मा छाया नि आन्दी ।
  • अपड़ा लाटा की साणी अफु बिग्येन्दी ।
  • बड़ी पुज्यायी का भी चार भांडा, छोटी पुज्यायी का भी चार भांडा ।
  • अपड़ा गोरुं का पैणा सींग भी भला लगदां ।
  • साग बिगाड़ी माण न, गौं बिगाड़ी रांड न ।
  • कोड़ी कु शरील प्यारु, औंता कु धन प्यारु ।
  • जन त्येरु बजणु, तन मेरु नाचणु ।
  • ना गोरी भली ना स्वाली ।
  • राजौं का घौर मोतियुं कु अकाल ।
  • जख मिली घलकी, उखी ढलकी ।
  • भैंसा का घिच्चा फ्योली कु फूल ।
  • सब दिन चंगु, त्योहार कु दिन नंगु ।
  • त्येरु लुकणु छुटी, म्यरु भुकण छुटी ।
  • कुक्कूर मा कपास और बांदर मा नरियूल ।
  • सारी ढेबरी मुंडी मांडी, अर पुछ्ड़ी दाँ न्याउँ (म्याउँ) ।

सन्दीप काला

उत्तराखण्ड, भारत ।
मैं सन्दीप काला आप सभी का अपने ब्लोग मे स्वागत करता हूँ । मैं इस ब्लोग के माध्यम से उत्तराखण्ड की संस्कृति, संगीत व सौन्दर्य से आप लोगो को अवगत कराने का प्रयास कर रहा हूँ । इस प्रयास मे अगर किसी के व्यक्तिगत भावो को ठेस पहुँचे तो मै क्षमा का प्रार्थी हूँ । धन्यवाद ।

गढवाली लोकोक्तियाँ व मुहावरें (औखाँण, औखाण ): भाग-२

आपके समक्ष कुछ और गढवाली औखाण लेकर प्रस्तुत हुआ हूँ ।गलती से अगर कोई पुनः लिखा जाये तो क्षमा चाहुँगा ।
  • हाथा की त्येरी, तवा की म्यरी ।
  • लेजान्दी दाँ हौल, देन्दी दाँ लाखड़ु ।
  • कखी डालु ढली, खक गोजु मारी ।
  • जन मेरी गौड़ी रमाण च, तन दुधार भी होन्दी ।
  • स्याल, कुखड़ों सी हौल लगदु त बल्द भुखा नि मरदा क्या ?(मेंढकुं सी जु हौल लगदु त लोग बल्द किलै पाल्दा ?)
  • बुडीड पली ही इदगा छै, अब त वेकु नाती जु हुवेगी ।
  • हैंका लाटु हसान्दु च, अर अपडु रुवान्दु च ।
  • बर्तियुं पाणी क्य बरतण, तापियुं घाम क्य तापण ।
  • बाखुरी कु ज्यू भी नि जाऊ, बाग भी भुकु नि राऊ ।
  • लौ भैंस जोड़ी, नितर कपाल देन्दु फ़ोड़ी ।
  • जख मेल तख खेल, जख फ़ूट तख लूट ।
  • लगी घुंडा, फ़ूटी आँख ।
  • जख सोणु च तख नाक नि च, जख नाक च तख सोणु नि च ।
  • जाणदु नि च बिछी कु मंत्र, साँपे दुली डाल्दु हाथ ।
  • तू ठगानी कु ठग, मी जाति कु ठग ।
  • ठुलो गोरू लोण बुकाओ,छोटु गोरू थोबड़ु चाटु।
  • लूण त्येरी व्वेन नी धोली,आंखा मीकु तकणा।
  • भुंड न बास, अर शरील उदास ।
  • भिंडि खाणु तै जोगी हुवे अर बासा रात भुक्कु ही रै ।
  • अपड़ा जोगी जोग्ता , पल्या गौं कु संत ।
  • बिराणी पीठ मा खावा, हग्दी दाँ गीत गावा ।
  • पैली खयाली छारु(खारु), फ़िर भाडा पोछणी ।
  • ब्वारी खति ना... , सासु मिठौण लग्युं... ।
  • खाँदी दाँ गेंडका सा, कामों दाँ मेंढका सा ।(कामों दाँ आंखरो-कांखरो, खाँदी दाँ मोटो बाखरो ।)
  • खायी ना प्यायी, बीच बाटा मारणु कु आयी ।
  • बांटी बूंटी खाणि गुड़ मिठै, इखुलि इखुलि खाणि गारे कटै।
  • भग्यानो भै काल़ो, अभाग्यू नौनू काल़ो।
  • नोनियाल की लाईं आग , जनाना को देखुयुँ बाघ
  • जै बौ पर जादा सारू छौ वे भैजी भैजी बुन्नी
  • बाग गिजी बाखरी बिटि, चोर गिजी काखड़ी बिटि ।
  • म्यारू नौनु दूँ नि सकुदु , २० पता ख़ूब सकुदु ।

सन्दीप काला

गढवाली लोकोक्तियाँ व मुहावरें (औखाँण, औखाण ): भाग-१

उत्तराखंड में लोकोक्तियों व मुहावरों का बहुत प्रचलन है । आम बातचीत में रस व प्रभाव डालने के लिये इनका प्रयोग किया जाता है । गढवाली भाषा में इन्हें ’औखाण’ बोला जाता है ।

मैं समय-समय पर आपके समक्ष गढवाली औखाणे प्रस्तुत करने का प्रयास करुगाँ ।
इसी श्रृंखला में कुछ औखाणें प्रस्तुत कर रहा हूँ, जिसमे कुछ मेरी स्वयं की जानकारी से हैं और कुछ अन्य श्रोतो से संग्रहित है ।


  • दान आदिम की बात और आँमला कु स्वाद, बाद मा आन्दु ।
  • गैथ त म्यार यख भी होन्दी , पर डाली का ६ स्येर यखी सुणी ।
  • ब्वे कु दूध पिकतै नि हुवे, त अब बुबा कु घुंडा चुसिक होन्दु ।
  • बान्दर का मुंड मा टोपली नि सुवान्दी ।
  • मि त्येरा गौं औलू क्या पौलू,तु मेरा गौं औलू क्या ल्यालु ।
  • थूका आंसू लगाणा छन, मूता दिवा जगाणा छन ।
  • भेल़ लमड्यो त घौर नी आयो, बाघन खायो त घौर नी आयो।
  • ढेबरि मरिगे, गू खलैगे।
  • नि खांदी ब्वारी , सै-सुर खांदी ।
  • भैर तालु, और भितर बिरालु ।
  • ब्वारी बुबा लाई बल अर ब्वारी बुबन खाई ।
  • जु पदणु गीजि जालो, उ हगणु केकु जालो।
  • रांडो नाक जु नि होन्दू त गू भी खै जांदी ।
  • झूटा सच्चा पितर, गया जैकी दिखेला।
  • कना कना कख गैन, मुसा का छुवरा जवाण हुवेण ।
  • होंदा ही ग्यों , त रोंदा ही क्यों ।
  • उछलि उछलि मारि फालि, कर्म पर द्वी नाली।
  • अकल का टप्पु, सरमा बोझा घोड़ा मां अफु।
  • सौण मरि सासू, भादो आयां आंसू।
  • जु नि धोलो अफड़ो मुख, उक्या देलो हैका तैं सुख।
  • पढ़ाई लिखाई बल जाट, अर १६ दुनी आठ ।
  • करमा दु:ख, घ्यू कु साग ।
  • सुबेरी मुक धोयुँ और बाबु ब्यों करयूँ काम औंदी ।
  • बिरालु मरयूं सबुन देखी, दूध खत्युँ कैन नि देखी ।
  • भिंडि बिराल्युं मा मुसा नि मरियेंदन।
  • जै गौ जाण ही नी, वे गौं कु बाठु क्या पूछण ।
  • मैं राणी, तू राणी, कु कुटलु, चीणा दाणी ।
  • पठालु फ़ुटु पर ठकुराण नी उठु
  • पढिय़ुं फ़ारसी, बेचणु तेल ।
  • जख कुखड़ा नि होन्दा, तख रात नि खुल्दी ?
  • तुम्हारा जौं, तुम्हारो जन्द्रौ।
  • पौ ना पगार, भजदम हवलदार
  • बिगर अफ़ु मरयां, स्वर्ग नि जयेन्दु ।
  • मै लगान्दु आगरा की, राडं लगान्दी घागरा की ।
  • पैंसा नि पल्ला, दुई ब्यो कल्ला ।
  • पिली त अपनी बाणी, नितर लाता की बाणी सही ।
  • तिम्लेया तिम्ली खत्येणी, नांगियां नांगी दिख्येणी ।
  • कख उमड़े कख बरखें।
  • जुलखी धुई, घिच्ची उई ।
  • एक कुंडी माछा, नौ कुंडी झोल ।
  • गोणी अपड़ु पुछ छोटु ही दिख्येन्दु ।
  • सासु बोल्दी बेटी कू , सुणान्दी ब्वारी कू ।
  • फाडू मुंड, अफ़ु नि मुंड्येन्द ।
  • लुखु की साटि बिसैंई, म्यारा चौंल बिसैंई ।
  • हैका देखी लैरी पैरी, अफड़ि देखि नांगी , म्यारा बाबु की मत्ति गये, मीकु स्ये नि मांगी।

सन्दीप काला

"पहाड़ की बेटियाँ"

"पहाड़ की बेटियाँ"

मेहनती, जुझारू, और वीरांगना,
स्वाभाव की होती हैं,
पहाड़ की बेटियाँ,
जैसे वीरबाला तीलू रौतेली,
मालू रौतेली.

रानी कर्णावती,
जिसने,
मुगल बादशाह औरंगजेब की सेना को,
गढ़वाल से परास्त करके,
मार भगाया.

गोरखा आक्रमण के समय,
"अपना बलिदान" देकर,
लोगों की जान बचाने वाली,
कोलिण जगदेई,
लोकदेवी के रूप में पूजी जाती हैं.

"आजादी के आंदोलन" में,
बढ़-चढ़कर हिस्सा लेने वाली,
बिशनी देवी शाह,
आजादी के लिए जेल जाने वाली,
उत्तराखंड की प्रथम महिला,
होने का गौरव हासिल किया.

साठ के दशक में,
गढ़वाल में शराब विरोधी आंदोलन का,
नेतृत्व करने वाली टिंचरी माई,
जिन्होंने शराब की दुकानें जलाकर,
नशा विरोध का बिगुल फूंका.

"चिपको आंदोलन" की सूत्रधार,
रैणी गांव, चमोली, की गौरा देवी,
अर् "डाळ्यौं की दगड़्या",
पहाड़ के पर्यावरण संरक्षण,
के कारण जग प्रसिद्ध है.

बछेंद्रीपाल, जिन्होंने,
एवरेस्ट की चोटी को फतह करके,
ऊंचा किया, उत्तराखंड का नाम.

उत्तराखंड आंदोलन में,
शहीद होने वालों में,
बेलमती चौहान, हंसा धनाई,
जिनकी बहादुरी,
भुलाई नहीं जा सकती.

इन्हें "पहाड़ की बेटियाँ" कहो,
या "पर्वतीय नारी",
अतीत से लेकर आज तक,
माँ, बहिन, बेटी के रूप में,
पूजनीय है हमारी.



(सर्वाधिकार सुरक्षित,उद्धरण, प्रकाशन के लिए कवि की अनुमति लेना वांछनीय है)
जगमोहन सिंह जयाड़ा "जिग्यांसु"
ग्राम: बागी नौसा, पट्टी. चन्द्रबदनी,
टेहरी गढ़वाल-२४९१२२
निवास:संगम विहार,नई दिल्ली
(17.3.2009 को रचित)
दूरभाष: ९८६८७९५१८७

"फ्योंलि"

फागुण बितिक चैत ऐगि...पहाड़ मां "फ्योंलि" अपणा मैत आयिं होलि. परदेस मां कखन देखण प्यारी फ्योंलि.

"फ्योंलि"

फागुण मैना फ्योंलि फूलिं,
अयिं छ अपणा मैत,
फुलारी वींतै घौर ल्हिजाणि,
लगिगी मैनि चैत.

पय्याँ बिचारू झक्क फुल्युं छ,
हेन्न लग्युं छ फ्योंलि,
पिंगळा रंग मां रंगि फ्योंलि,
लगणी जन ब्योलि.


साख्यौं बिटि प्यारा पहाड़,
औन्दि जान्दि फ्योंलि,
पाख्यौं पिंगळि बणिक बैठि,
लग्दि जन हो ब्योलि.


बिना फ्योंलि का प्यारा पहाड़,
ऐ नि सकदु मौळ्यार,
फुलारी दैळ्यौं मां फ्योंलि चढ़ौन्दि,
ज्व फैलौन्दी छ प्यार.



(सर्वाधिकार सुरक्षित,उद्धरण, प्रकाशन के लिए कवि की अनुमति लेना वांछनीय है)
जगमोहन सिंह जयाड़ा "जिग्यांसु"
ग्राम: बागी नौसा, पट्टी. चन्द्रबदनी,
टेहरी गढ़वाल-२४९१२२
निवास:संगम विहार,नई दिल्ली
(17.3.2009 को रचित)
दूरभाष: ९८६८७९५१८७

Monday, March 16, 2009

फूलदेई ...चैत में चेतें , कुछ तो रचें

फूलदेई ...चैत में चेतें , कुछ तो रचें
दिनेश जुयाल


Sunday, March 15, 2009

Social Issues-1

Social Issues-1
Benefits of Competition between Garhwali and Kumauni Communities
Necessity , Essentials, Strategic Application and Consequences)
By: Bhishma Kukreti


(This sentence from a mature, well educated, secular person , “ The Kumauni and Garhwali community should compete with other .” shocked the author and unsettled the author for many minutes. This reputed person is heard well in Mumbai’s Uttarakhand social circle , was with us as our colleague in separate Uttarakhand movement in Mumbai and used to make strategies for bridging the gap between Garhwali and Kumauni communities in Mumbai . Now, the same person is advocating about competition between the two communities of Uttarakhand. When the author had a long discussion with this spectacular person and found that there is lot of weight in his argument. It is necessary that the author put his thoughts before the elite groups of Mumbaikar Uttarakhandis. The author requests every body not to analyze his point of view with emotional weights but should analyze, scrutinize , explore, evaluate, synthesize by rational thinking.)

Competition in coming time: The Garhwali and Kumauni communities in Mumbai should agree that the competition is changing very fast and the future competition will not be same as we see at present. For future competition, the individual competing habit will not be enough but there will be requirements of many habits of competing for achievement. One of the important competing habit will be to compete the nearest community. Yes! in future, there will also be requirement of competing the nearest community where cooperation and competition will exist together. When Garhwali community will compete with its nearest community Kumauni community, the individuals from both the communities will have a cultivated habit of competing and individuals will be habitual for balancing the competition by required cooperation. Competition among Garhwali and Kumauni communities will become the training and testing ground for the individuals and the competing habits will be beneficial to both the community members.

Learning for future competition: When there will be competition among Kumauni and Garhwali communities, the future generation of both communities will learn to know that competition is not for present but for future.

Culturing for grabbing opportunities promptly: The biggest problem of average Kumauni and Garhwali is that they are lethargic for grabbing the opportunities promptly. The average Kumauni or Garhwali should culture the habit of grabbing opportunities promptly. The ongoing competition among two communities is the only way to culture the habit of recognize beneficial opportunities and grabbing them on time.

Individual competency verses community competency: Each Garhwali and Kumauni person will require to use individual competency for team competency and exploit the team competency for benefiting the individual competency in her/his professional life . The competition among Kumauni and Garhwali populations will teach each community members to be ready for using team aptitude for individual advancement and individual proficiency for team’s benefits in employment or business .

Innovative habit: Future competitive era will require individual attitude for competition in the cut throat competition. Our education system is not so resourceful for creating innovative aptitude. Therefore, competition among Kumaunis and Garhwalis is the best school for creating innovative aptitude among new Garhwali and Kumauni generation.

Eradicating myopia and having foresight : The future generation can be competent enough when the individuals and community as a whole are ready for eradicating myopia to see future and become proficient in fore-sighting . Day to day competition teaches such aptitude . Therefore, it is essential that Garhwali and Kumauni compete in every field to create such attitude of freightless.

Curious for beyond the era: The future generation will require a level of characteristic that the individual is always curious about beyond the territory or era. Here, also day to day competition from the childhood trains to build for being curious about beyond the era.

Strategic thinking: The future competition will require strategic thinking capacity at all level of age and ladder. Competition between nearest communities is the best medium to make an individual as strategic thinker.

Thinking differently : Now onwards, winning the competition requires the quality of thinking differently . Thinking differently requires an attitude from the childhood. The learning from childhood for thinking differently is possible only when Kumauni and Garhwali compete with each other individually and in group too.

Field of competition among Garhwalis and Kumaunis
Now, the question comes about what are the fields for competition between two communities. The Kumauni and Garhwali at individual and community level compete with each other in the following aspects and field:

Amplifying the Standard of living
Education and education facilities
Preparing children for getting high recognition
Producing international level intellectuals and theoreticians
Community identity
Culture
Arts
Protection of their languages
Producing International Level Sportsmen and providing facilities for the youth
Publishing language literature in each medium
Creating such literature that community gets International fame
Economics and business
Social services
Politics
Arrangement for various knowledge
Spirituality

There may be point of views against this view that Kumauni should compete has some sense that from childhood, the future generation will learn competition and ingredients required for competition.

How to compete is the concern area for both the societies in talking and implementing about the necessity of competition between Kumaunis and Garhwalis in Uttarakhand and outside of the Uttarakhand. However, after thorough analysis, the author feels that nothing is wrong about competition between Kumaunis and Garhwalis in the above sited areas

Copyright@Bhishma Kukreti,Mumbai/India/14/3/2009

Mumbai Pravashi Ashrayadata-५ - Raja Ram Molasi

Mumbai Pravashi Ashrayadata-5
Raja Ram Molasi: a symbol of cooperation
By: Bhishma Kukreti


When for a short while, this author was involved in Hindi film screenplay and dialogues, the author had a strong argument against the dialogue of the film Ladaka, “ emotion garibon ka hathiyar hai aur sahkarita is hathiyar ka paina pan hai” with the movie director. My argument was that emotion is not related to richness or poverty. But experiencing today’s situation that most of us are self centered and forgetting the importance of helping family members and community members, the author feels that he was wrong. Before independence, the Garhwalis or Kumayunis, in native places or far away in other places were more cooperative with each others than today because Gadhmayunis were having very low income as compared to the contemporary basic needs. The low income from agriculture produce was the reason that Gadhmayunis (Garhwali and Kumauni) used to help their cousins, cousin’s children, village inhabitants and their children, close or far relatives, area inhabitants for their uplifting in terms of income, getting education etc. Whatever, Gadhmayunis (Garhwalis and Kumaunis) have achieved today, socially, individually, collectively; it is because each Gadhmauni helped each other before independence.

The author feels that even the help of Gadhmayuni to his kin, close relative for getting education, getting jobs was a great help to Gadhmayuni society. Garhwalis in Mumbai and in Garhwal will remember Raja Ram Molashi for his great help to his family members, kin and other community fellows in sheltering, getting suitable employment, education and inspiring taxi community in Mumbai to have their own building Garhwal Darshan .

Among migrated Garhwalis of Mumbai, Raja Ram Molasi has the same importance in Kapolsyun and Maniyrsyun patti as Narayan Datt Jakhmola is important figure in Dhangu and adjacent patti. Both were contemporary, served British army together in middle east before coming to Mumbai . Both started motor driving together in Mumbai . Born in around 1884, in village Payasu , Kapolsyun of British Garhwal i.e. today’s Pauri , Rudra Prayag and Chamoli districts of Uttarakhand . Payasu is original village of Moalshi caste in Garhwal.

Madan Molasi , migrated Garhwali in Mumbai informed the author that Molasi were migrated from south Maharashtra to Garhwal in sixteenth century back. Payasu village is situated on such a hill, which is surrounded by seven water springs and with full sun shine from morning till sunshine. Many readers who have not gone to Garhwal will laugh on the word full sun shine from morning to sun shine. It means that there is no shadow of other hills nearby Payasu area. The sun shine all the day and seven springs around Payasu village means that Payasu has fertile land and agriculture productivity is or was high.

If we study older villages of Gadhmayun , we shall find some specific characteristics. The older village means that at the time of settlement , there was shortage of metallic vessels, clothing , bedding etc. so, the water source should be adjacent to the house, the land should be shiny that bare langot (underwear) for females and males is enough to protect human being from cold climate and the sun shine whole day means the land would be fertile (najilo jamin) . Still now, we may find the ground floor (ubar) below the plinth level in many Garhwali villages. Garhwalis call such rooms khadd-ubar ( khadd means pit and ubar means ground floor room, that is half-underground room). khadd-ubar were useful in protecting people of hill from sever cold in night. There is dense forest of oak, pines, rhododendron etc above Payasu . The geography of Payasu tells the basic characteristic of older villages of Garhwal i.e. shiny, with dense forest, nearest water source and half underground rooms.

Raja Ram was second son of Teeka Ram Molasi . Shobha Ram was elder brother and Maula Ram of Raja Ram . He had two sisters Jupa and Chitra. Unfortunately, both Jupa and Chitra became widow in their early youth and died without any successors. The successors of Shobha Ram and Maula Ram are settled in Mumbai

Raja ram completed his primary schooling under the guidance of famous teacher of the area Jaya Nand Thapaliyal from Kanskhet primary school (Maniyarsyun) . Around the end of nineteenth century or early twentieth century, Kanshkhet was the only primary school in Maniyrsyun and Kapolsyun. The older generation of the area still remember the teaching methodology of Jaya Nand Thapaliyal (Thapli, Kapolsyun) and his devotion for his area students that each student would become sahib.

After completion primary schooling, young Raja Ram got British army job. He took motor driving job. Raja Ram was brilliant in learning and learnt English writing and speaking knowledge very fast along with motor driving training. Raja Ram served British army in Iran -Iraq at the time of first world war. After first world war was over, Raja Ram was retired from the army. However, serving in army became a tool of understanding the importance of discipline, security (saving for future), alertness for future threat, hard working, cooperation and values in team building for young Raja Ram Molasi.

After retiring from army, Raja Ram came to Mumbai around 1923 in search of job along with Narayan Datt Jakhmola of Jaspur (Dhangu) village ,who was with Raja Ram in Iran-Iraq . Narayan Datt Jakhmola went to Delhi for a couple of years but Raja Ram stayed in Mumbai. He stayed in a dharmashala at C.P Tank for a couple of years. Those days, were hard days for Raja Ram Molasi. He used to take roasted grams with water for many days. Fortunately, Raja ram got diver job with Bolton, a Parsi seth, the owner of Bolton industry in Carl Michel road . That Parsi rich man was very much fond of horse racing (Darby) and won big money on the same day when Raja Ram joined him as driver. So, for Bolton seth, Raja Ram Molasi was a lucky person (good-omen ) and he always cared for Raja Ram or Raja Ram’s family members .Since, Raja Ram had good knowledge for English speaking and writing, Bolton’s owner, his British friends and his other English speaking friends became closer to Raja Ram. Frequently, friends of Bolton the Parsi seth used to offer gifts to Raja Ram in kind or rupees in tern of his driving capability , well manners and entertaining personality.

He called his cousin Bachi Ram from Garhwal and arranged for his motor driving training . Bachi Ram Molasi became an expert driver and later on took a job as motor driver. After a few years serving Bolton seth, Raja Ram decided for quitting job that he could have his own taxi. On that time taxi business was more paying than today. However, Bolton seth wanted that Raja Ram work for him because Bolton was impressed by Raja Ram ‘s capability for smooth handling of his European and other elite friends, honesty, hard work and on top of it Bolton believed that Raja Ram was a good-omen for Bolton industry. Raja Ram advised Bolton seth that his cousin Bachi Ram Molasi would work as his successor and then only Bolton seth agreed to relieve Raja Ram. By this time , Keshva Nand Molasi another cousin of raja ram came to Mumbai and followed Bachi Ram for taking motor training and becoming car driver for another Parsi wealthy man

Around 1925 or so, Raja Ram Molasi bought his own taxi with the help of a financier and from his own saving. Raja Ram Molasi was the first Garhwali in Mumbai to own a taxi. Later on, Bachi Ram joined Raja Ram in taxi business. Keshva Nand Molasi joined Bolton seth in place of Bachi Ram Molasi as driver. After Keshva Nand Molasi leaving Bolton seth, Shri Dhar Molasi from Payasu joined Bolton seth. Many other migrated Garhwali also served with Bolton industry because of influence of Raja Ram Molasi. Bolton was a well known name in Kapolsyun patti of Garhwal because of so many Molasi and other Garhwali working for Bolton industry.

Raja Ram took a room on rent in Fatima manzil, Forjet street near Bhatia Hospital and that room was the shelter for many Garhwalis first time coming to Mumbai. Later on Raja Ram and Keshva Nand Molasi jointly bought big garage in the same area on monthly rent for rupees ten per month. Kasha Nand Molasi of Payasu was true disciple of Raja Ram in terms of business orientation through taxi business. The garage nearby Bhatia hospital became a sheltering temple for hundred of Garhwalis coming to Mumbai. Garhwalis used to stay there for sleeping, washing dresses, bathing and used to have food nearby small dhaba or elsewhere. raja Ram or Keshva Nand Molasi never took rent from any person for living in the garage. This was a great service rendered by Raja Ram and Keshva Nand to his fellows coming from Garhwal in search of fortune. That garage in Firoja Manzil was so famous because of tens of Garhwali taking shelter there that whenever a new comer coming from Garhwal to Mumbai central and asking about “ bhai saheb! Yehan Garhwali kahan rahte hain? ( Where do Garhwalis live? ), the shop keepers and railway porters of Mumbai central used to show the address of Fatima Manzil to new comer from Garhwal. Hundred of Garhwalis from Garhwal took initial shelter in Mumbai before getting suitable job and a place for residing. The author calls this garage of Fatima Manzil Forjet Street as ‘sheltering temple’ for migrated Garhwalis in Mumbai. No body can complete the history of migrated Garhwalis of Mumbai without describing Raja Ram and Keshva Nand Molasi.

Raja Ram had to suffer a tragedy in his early age. He lost his first wife the mother of his sons-Shri Krishna Molasi and Hari Krishna Molasi. He remarried to Leelawati . Radha Krishna Molasi is the third son of Raja Ram Molasi from his second wife Leelawati

Samkhya Darshan , one of six Hindu philosophies does not vouch wealth as accomplishment but donating power as one great accomplishment among nine important accomplishments. Samkhya Darshan is definitely right because any person can donate only when the person is owner. This is the law of nature that you can donate only when you have something to own. For helping others, the person should create wealth. This was the philosophy of Raja Ram Molasi. He accumulated wealth and lived in prime flat in Forjet street throught his life. By increasing fleet of taxis he created wealth and property.

Raja Ram Molasi also started his transport business in Kotdwara (Pauri Garhwal) in 1939. Raja Ram Molasi bought two trucks and attached to Garhwal Motor Organization (GMO) Kotdwara. Madan Molasi (son of Keshva Nand Molasi) claims that these two trucks were the first trucks as vehicles to GMO. Raja Ram Molasi was one of the founder members of GMO . Raja Ram Molasi also bought a provision store or general store in Kotdwara. However, Raja Ram Molasi could not adjust himself with the different business realities of Kotdwara and different life style too. He came back to Mumbai in 1942 after selling his establishment of Kotdwara. It is true that those who worked in Mumbai find difficult for working in other parts of India. Mumbai is Mumbai and there is no substitute for Mumbai in India in terms of its professional approach in every aspect of life, its vibrancy, its love for living in any conditions -good or bad, hoping beyond hopes, a desire to win the world by accumulating wealth, innovation etc .

In 1958, he opened a motor training school -Republic Motor Training school in Forjet street as diversification business from taxi business .

He was good friend of Girdhari Lal Arya the real brain behind the dream of having Garhwal Darshan building where Garhwalis would live together in Mumbai. Raja Ram was first president of Garhwal Darshan Cooperative Housing Society Limited Jogeshwari, Mumbai.

Raja ram Molasi died in 1966 in Bhatia hospital.

If famous Garhwali pundit Rameshwar Kukreti or Satish Molasi (a great naukari dilau Garhwali) could earn wealth and fame in Mumbai , it is because of Raja Ram Molasi providing shelter to Rameshwar Kukreti and Purushottam Molasi father of Satish Molasi. Like wise, there is long list persons as Ghana Singh (Ghweeli), Kirti Singh (Ghweeli) , Kripal Singh (Gruhali), Gopal Singh (Dhaunri), Brij Mohan Kukreti (Dyusi, Manyarsyun) who came here on the base of Raja Ram Molasi , took shelter in Forjet street and created wealth for themselves. Migrated Garhwali will remember Raja Ram as the symbol of cooperation .

The life sketch of Raja Ram Molasi will always teach Garhwalis that the cooperative nature is necessary for create each type of accomplishments and wealth.

Copyright@ Bhishma Kukreti,Mumbai/India/12/03/2009