A Report - YU 4th successful free Medical Camp @ Pauri Garhwal

कार्यक्रम:- यंग उत्तराखंड का चौथा निशुल्क: ह्रदय एवं सामान्य रोग जाँच शिविर
स्थान:- राजकीय इंटर कालेज नौगाँवखाल, पौडी गढ़वाल, उत्तराखंड
दिनांक:- 10 एवं 11 नवम्बर 2009.

प्रसंग :-

यंग उत्तराखंड (पंजीकृत) का चौथा निशुल्क: ह्रदय एवं सामान्य रोग जाँच शिविर दिनांक:- 10 एवं 11 नवम्बर 2009 को राजकीय इंटर कालेज नौगाँवखाल, पौडी गढ़वाल, उत्तराखंड में विश्व विख्यात ह्रदय रोग विशेषज्ञ डा. नरेश त्रेहन एवं डा. आर आर कासलीवाल मेदंता दा मेडिसिटी अस्पताल (गुडगाँव) के चिकित्सक एवं सहयोगी सदस्य दल के सहयोग से सफलता पूर्वक संपन्न हुआ

मेदंता दा मेडिसिटी अस्पताल के चिकित्सक एवं सहयोगी सदस्य :-

(1) डा. भूपेंद्र सिंह (ह्रदय रोग विशेषज्ञ)
(2) डा. राकेश पांडये ((ह्रदय रोग विशेषज्ञ)

(3) श्री आर. जी. सिंह (सहयोगी)
(4) श्री प्रियेष (सहयोगी)
(5) सुश्री समना (सहयोगी)
(6) सुश्री उरुषी (सहयोगी)
(7) श्री प्रदीप (सहयोगी)

स्थानीय चिकित्सक दल:

(1) डा. मनमोहन घिल्डियाल ( सामान्य रोग विशेषज्ञ )
(2) डा. द्वारका प्रशाद कैंथोला ( नेत्र रोग विशेषज्ञ )
(3) डा. अनु रावत (महिला एवं बाल रोग विशेषज्ञ )


यंग उत्तराखंड स्वयम सेवक दल के सदस्य :-

(1) श्री चंद्रकांत नेगी
(2) श्री विपिन पंवार
(3) श्री आशीष पांथरी
(4) श्री विवेक पटवाल
(5) श्री धीरेन्द्र चौहान
(6) श्री सुशील सेन्दवाल
(7) श्री विजय सिंह बुटोला

व्याख्या:-

दिनांक 09 नवम्बर 2009 को रात 10:30 पर यंग उत्तराखंड स्वयम सेवक दल के सभी 7 सदस्य यंग उत्तराखंड के चौथे निशुल्क: ह्रदय एवं सामान्य रोग जाँच शिविर में भाग लेने नौगाँवखाल, पौडी गढ़वाल, उत्तराखंड को दिल्ली से रवाना हुए

रात करीब 1:oo बजे हम मीरापुर पहुंचे, वहा पर हमें रात का भोजन किया और उसके पश्चात हम अपने गंतव्य की और निकल पड़े

रात 3:30 बजे हम सभी कोटद्वार पहुचे वहा से हमने डा. अनु रावत (महिला एवं बाल रोग विशेषज्ञ) को साथ लिया और जल-पान के पश्चात अपनी शेष यात्रा को पूरा करने निकल पड़े

भोर 7 बजे हम सभी बमोला गाँव पहुचे वंहा पर श्री कैलाश बमोला जी के घर पर हमारे चाय की व्यस्था थी चाय पी कर हम कैम्प स्थल नौगाँवखाल के लिए निकल पड़े

नौगाँवखाल बाजार में श्री चन्दन सिंह रावत (श्री चंद्रकांत नेगी जी के मौसा जी ) के घर पर पहुंचे वहा चाय पी कर हम कैम्प स्थल के लिए निकल पड़े

कैम्प स्थल पर पहुच कर हमने वंहा कमरों में चिकित्सको के बैठने की व्यस्था की तकनीकी सहयोगी दल के साथ मिल कर हमें मशीनों को रखवाया व सभी प्रकार की व्यस्था की

कैम्प के स्थानीय सहयोगकर्ता श्री नीरज पांथरी (सदस्य राज्य युवा कल्याण मोर्चा) व श्रीमती आशा पांथरी (जिला पंचायत सदस्य ) ने कैम्प में पहुच कर व्यस्था करने में हमारी सहायता की

कैम्प में विद्यालय भवन के प्रथम तल पर डा. भूपेंद्र सिंह ह्रदय के रोगियों की जाँच कर रहे थे तथा उसी कमरे में सुश्री समना रोगियों की ई.सी.जी.जाँच व सुश्री उरुषी रोगियों का इको-कार्डियो कर रही थी

डा. राकेश पांडये (ह्रदय रोग विशेषज्ञ) व डा. मनमोहन घिल्डियाल ( सामान्य रोग विशेषज्ञ ) भी इसी कमरे में रोगियों की जाँच कर रहे थे तथा श्री आर. जी. सिंह मरीजो व चिकित्सकों के मध्य समन्वय स्थापित कर रहे थे

वंही विद्यालय के उपरी भवन में डा. द्वारका प्रशाद कैंथोला (नेत्र रोग विशेषज्ञ ) एवं डा. अनु रावत (महिला एवं बाल रोग विशेषज्ञ ) रोगियों की जाँच कर रही थी

इस कैम्प के पहले दिन लगभग 250 रोगियों का नामाकन तथा जाँच हुई कैम्प से दुसरे दिन 110 रोगियों की जाँच हुई तथा निशुल्क: दवाओ का वितरण किया गया

दोपहर 1 बजे हमें समापन समारोह का आयोजन किया जिसमे श्री विवेक पटवाल जी ने डा. भूपेंद्र सिंह को स्मृति चिन्ह भेंट कर सम्मानित किया श्री धीरेन्द्र चौहान जी ने श्री नीरज पांथरी जी की स्मृति चिन्ह भेंट कर सम्मानित किया व इसके पश्चात श्री विजय सिंह बुटोला ने श्रीमती आशा पांथरी जी को स्मृति चिन्ह भेंट कर सम्मानित किया

कैम्प में भाग लेने वाले चिकित्सीय दल के सहयोगी सदस्यों को श्री चंद्रकांत नेगी जी , श्री विपिन पंवार जी, श्री सुशील सेन्दवाल व श्री आशीष पांथरी जी ने प्रमाण-पत्र भेंट कर सम्मानित किया

इस प्रकार यंग उत्तराखंड का यह चौथा निशुल्क मेडिकल कैम्प सफलता पूर्वक संपन्न हुआ दोपहर 2:20 पर यंग उत्तराखंड स्वयम सेवक दल के सदस्य व चिकित्सक एवं सहयोगी सदस्य नौगाँवखाल से दिल्ली के लिए रवाना हुए

यंग उत्तराखंड के इस निशुल्क मेडिकल कैम्प में उत्तराखंड की दो अन्य संस्थाए क्रियेटिव उत्तराखंड (नई दिल्ली) एवं उत्तराँचल एशोसियेशन ऑफ नॉर्थ अमेरिका ने भी सहयोग दिया

यंग उत्तराखंड की ओर से मैं उन सभी भाई बहिनों को हार्दिक धन्यवाद देता हूँ जिन्होंने इस निशुल्क मेडिकल कैम्प के आयोजन में प्रत्यक्ष व परोक्ष रूप से भाग लिया तथा यह कामना करता हूँ की भविष्य में भी यंग उत्तराखंड की आगामी समाज सेवी कार्यकमों में इसी प्रकार भागीदार बन कर अपनी जन्म भूमि के लिए यथा योग्य व यथा शक्ति योगदान देंगे

Garhwali, Kumaoni, Himalayan Literature

Lokesh Navani : The Father of Kavita Andolan - Poetry Movement in Rural Garhwal
Bhishma Kukreti

Lokesh Navani is with versatile personality. Navani is a poet, a critical commentator of Garhwali literature, have been editor of Dhad a Garhwali literature magazine but his contribution is more sought for his Garhwali Kavita Andolan or Garhwali Poetry Movement in rural Garhwal though social activities.
Lokesh Navani was born in 1956 in a Himalayan village Gavani, Kimgadigadh, Pauri Garhwal, Uttarakhand. After getting graduation , Lokesh joined Rehabilation Centre for Visionary Handicaps Delhi and then was transferred to Dehradun
In Delhi he published his Garhwali poetry collection book ’ Fanchi’in 1977
. The poems of Lokesh are in Geet form and hos old friends say that those gett were always, in demand in Kavisammelan because of narration of Garhwali life, perfect uses of figure of speech, uses of Garhwali symbols to explain the life of Garhwal and the poems being melodious. In many poems the poet criticized the old customs irrelevant to the modern society. The readers attached easily with the poems of Lokesh because of tenderness of the poems.
Buransa bagwan ma , ganga ka guthya re
Paita myara saunjad yo voon dandyun ka dhwar re
Raunteli kanthyun ma ganga gaddesh ma
Basidin dev jakh manikhun ka besh ma
Vakh jhangora kauni ki chhan sar re
Lokesh Navani became a prominent figure among Garhwali literary field of Delhi and became active in organizing conferences , small discussion meets among Garhwali intellectuals interested in literature.
After shifting to Dehradun, Lokesh Navani became involved in publishing Dhad a monthly magazine from Dehradun. Dhad has provide us many Garhwali creators because Navani inspired tens of youth to take creating Garhwali language literature. However, due to financial problem, Lokesh had to stop publishing the respected magazine .
Garhwali people appreciate Lokesh Navani for his Poetry and Plays Movement through social works. Lokesh is of opinion that just by reading the poetry , people will not be interested in Garhwali poems but the creative should involve themselves with them in uplifting their standard of living . Dhad a brain child of Lokesh Navani has branches at most of the places in Garhwal. Social organization Dhad take social acts in hand and side by side arranges Kavisammelan to popularize Garhwali literature at grass root level in rural Garhwal.
Dhad has been a front figure in publishing dozen of books on Garhwali language and subjects of related to Uttarakhand . Without mentioning Dhad no one can complete the journey of Garhwali literature .
Lokesh will always appreciated for his collection of poetries Funchi and for Garhwali Poetry Movement in rural Garhwal and being godfather of tens of Garhwali poets.

Copyright @ Bhishma Kukreti, Mumbai, India, 2009

Garhwali , Kumaoni, Himalayan Literature

Gunanand Dangwal ‘Pathik’: The Translator of Rama Story in Garhwali
Bhishma kukreti

Gunanad Pathik has versatile personalities. In true sense, Gunanad Pathik was a born revolutionary person but at the same time, Gunanand respected those cultural aspects which are important for humanity at all levels. In garhwali literature, Gunanand Daangwal ‘Pathik’ is considered for his translation of Ramayan in melodious song style and useful for playing Ramlila long play in Garhwali language .
Gunanand Dangwal was born in 1913 in a Himalayan village of Tihri Riyasat . His father a moneylender was a millionaire from today’s angel. However, father of Gunannad never appreciated Gunanand that Gunanand goes to school for higher study. His father wanted that Gunannad manage the money lending business and be devotee of Tihri Maharaj but Gunanad refused to obey his father and choose to be with freedom fighters.
After independence, Gunanand shifted to Dehradun. Gunanand has been a poor man for ever in his life.
Gunanand wrote hundred of poems in Garhwali and published Garhwali poetry collections as ‘Paun pani’, Uljhare Parani, Bigul Raibar, Gandhi Ji ka Pyara harijan, and Geetang Gailya etc.
Gunanand is always remembered in Garhwali literature for his book Gadh Bhasha Lila Ramayana. The story is the universally told story of Rama but Gunanand Dangwal Pathik was successful in his work that Garhwalis feel that the happenings of Ramayana are happenings in their area. Gunanand created the scenes related to Garhwali culture and rituals in his Lila Ramayana .
The language of gadh bhasha Lila Ramayana is very simple and i created in melodious tone. Gunanand Pathik used conventional tone of Garhwali folk songs for writing the dialogues of Lila Ramayana. The aim of Gunanand was that ramlila is played in Garhwali language than in the Khadi Boli of Radheshyam bachak. Gunanand has been successful in gaining his objective . The first staging of this Ramayana was started on 23rd November 1977 and ran for twelve days. The Ramlila in Garhwali language became so popular that people came to watch the play for twelve days in the winter night of November too.
Gunanand used Garhwali symbols, images, proverbs, sayings, life style of Garhwal in narrating Ramayana that average Garhwali was attracted to watch the play.
Gunanand Dangwal Pathik is no more with us but his created heritage Gadh Bhasha Lila Ramayana will always remembered in Garhwal and Garhwali literature.

Copyright @ Bhishma Kukreti, Mumbai, India, 2009

Garhwali, Kumaoni, Himalayan Literature

Sher Singh ‘Gadhdeshi’ : A Garhwali Poet and Playwright
Bhishma Kukreti

Sher Singh ‘Gadhdeshi’ published hundred of Garhwali poems in regional periodicals. Sher Singh Gadhdeshi is known for his poetries about relationship between males and females of rural Garhwal, the changes happening in Garhwal and required changes in Garhwal, unemployment, migration from Garhwal and its pain for all . His language is simple and delighting too. Creation of Pathos in poems is specialty of Gadhdeshi.
Sher Singh was born on 31st December, 1934 in a Himalayan village Shrikot, Katalsyun of Pauri Garhwal , Himalaya .
After High Schooling, Sher Singh became electro-technician and made this profession as earning source for his family.
Sher Singh Gadhdeshi published hundred of poems in Garhwali language in various regional periodicals.
The poems of Sher Singh deal with various subjects related to the life in rural Garhwal and emigrant Garhwalis . As a poet , Sher Singh Gadhdeshi is successful in portraying -the life in rural Garhwal, the flora and fauna of Garhwal, the political and humanly happenings in society , the conflicts, confrontations and love/friendship about the relationship between males and females , the pain of migration from own motherland to foreign places, social evils found in the modern Garhwal, escaping mentality and non-enthusiasm among youth grown because of unemployment and no direction for the future.
Sher Singh Gadhdeshi created poems on conventional structure and style. Gadhdeshi avoided experimenting with new form and style in his poems.
Sher Singh Gadhdeshi used common symbols and imagery to create impact on the readers and create affectivity in his poems . The figure of speech used by Sher Singh make his poems delightful. Many times, Sher Singh sends direct messages to the readers what to do and what not to do.
Sher Singh Gadhdeshi wrote plays in Garhwali language too. Critics appreciate his three plays - Panch Parmeshwar, Akhar and Chhuwachhut . The plays of Sher Singh are written for offering messages directly and not as hidden agenda of a the playwright. Due to agenda of offering direct messages to the audience, the dialogues and the effect of plas are as if a teacher is preaching to his students.
The language and words of Sher Singh are pure Garhwali and he successfully avoided Hindi words as much as possible both in poems and plays too.

Copyright @ Bhishma Kukreti, Mumbai, India, 2009

Garhwali, Kumaoni, Himalayan Literature

Gunanand Thapliyal : As a Garhwali poet
Bhishma Kukreti

Gunanand Thapliyal is famous for his contribution in Hindi than writing in Garhwali. His few Garhwali poems are appreciated by critics.
Gunanand Thapliyal was born in Thapli-Ad badri of Chamoli Garhwal in 1942.
He was editor of many Hindi magazines as ‘Doot’ of UNESCO
In Hindi, he has written stories, poems and plays.
In Garhwali language, Gunanand Thapliya created a couple of poems . Those poems are related to philosophy and rituals. No doubt from the poetical point of view, the potries of Gunand are appreciable but Gunanand was much influenced by Hindi and Sanskrit that Gunanand used Hindi words frequently in is Garhwali poems ,

Gajab cha gajab cha prabhu teri maya
Kakhi sheet -garmi kakhi dhoop chhaya
Tyari chhaya maya se ya duniya banee cha
Tyari hi daya se y prithvee khadee cha

Copyright@ Bhishma Kukreti , Mumbai, India

Garhwali, Kumaoni, Himalayan Literature

Jagdish Bahuguna ‘Kiran’ : A Garhwali language poet
Bhishma Kukreti

Jagdish Bahuguna was born in village Bughani Chalansyun the original village of all Bahugunas of Garhwal. He was born on 15th June 1932
Jagdish Bahuguna ‘Kiran’ had been a labor union activist and was leader of labour union of Delhi. No doubt , there are visible effects of his struggle to fight for the rights of labor in his poems but he is famous for those Garhwali poems, which are based on the rural Garhwali life specially his childhood memories of his village.
Jagdish is credited in Garhwali language literature for his collection of poem ‘Ghama’.
Jagdish portrayed the childhood memories in his poetries very effectively and those poems are delightful too.
Vo khas khas radno radee tain chadhno
Chhau ha bachpan ko swana sapna
This poem is not related to memories of childhood but states something about the struggle of the labour class in the industrial era too.
The poems of Jagdish Bahuguna of day to day life in Garhwali village are enjoyable and the readers experience the happenings in Garhwali village. His uses of figures of speech or metaphor are marvelous pieces of Garhwali literature . A couple of poems of Jagdish are on the base of paradoxes in our life. Many poems of jagdish are inspirational and philosophical or psychological ones.
The language of Jagdish is Shrinagarya and simple. Jagdish avoided using Hindi words, whose alternate are available in Garhwali.

Sona jani baludi baludi chandi jani dali
Bhair bhitar udyau hwege ab na rava khali

Copyright @ Bhishma Kukreti, Mumbai, India, 2009

Garhwali, Kumaoni, Himalayan Literature

Vidyawati Dobhal : A poetess of Social Awareness
Bhishma Kukreti

Vidyawati Dobhal has been famous for her social activities in Dehradun . Her works of freedom movement, social awareness about the rights of women in the society, philosophical thinking is visible in her works of Garhwali poetries.
Vidyawati Dobhal was born in 1902, in village Sainj (Niyali) of Tihri Garhwal, Himalaya. She worked with mahatma Gandhi from 1916 to 1936 for freedom movement and late on she devoted herself for development of women of Dehradun and Garhwal.
She was a prose writer and poet of Hindi language but wrote tens of poems in Garhwali too.
Mohan Babulkar (1989) informed that Vidyawati published a couple of collections of Garhwali poems but Bahuguna is silent on her contribution as poet except providing an example of only on poem in Shailvani, which is an authentic book on history of Garhwali language poetry.
Babulkar wrote that Vidyavati Dobhal created Garhwali verses for many subjects and in many forms . Vidyawati Dobhal being a social activist and freedom fighter and therefore, her works of social awareness, freedom fight movement is clearly visible in her work of Garhwali poetries. She is famous for directive poetries, pathos and directive or inspiration poems in Garhwali language.
Vidyawati Dobhal expired in 1998.

Copyright @ Bhishma Kukreti, Mumbai, India, 2009

Garhwali, Kumaoni, Himalayan Literature

Dharma Nand Uniyal ‘Pathik’ : A Garhwali Language Poet
Bhishma Kukreti

Dharma Nand Uniyal was a versatile personalities and was a journalist, Hindi prose maker, Hindi poet and social worker of Shrinagar too ,
Dharma Nand Uniyal was born in March 1936 in village Kafna, of Patti -Kadakot of Tihri Garhwal, Himalaya.
Dharma Nand Uniyal published three collections of Garhwali language poems- ‘Alaknanda ki Badh, Hisar Kingodu Kafal, Gadhwal Darshan’. Most of the poems of are created in conventional song forms, are lyrical, delightful. Most of poems of Uniyal are praise or narration of positive points of Garhwal region. We may find, geography, historical accounts in Unyal’s poems as:
Ava baccho jhanki dyakha apna ye Garhwal ki
Tilak lagava mati ko tum bharat ka ye bhal ko
The poems are barometer of love of Dharma Nand Uniyal for his mother land Garhwal. Language is mixed with Hindi words and are visible .
Dharma Nand Uniyal expired in 2009

Copyright @ Bhishma Kukreti, Mumbai, India, 2009

Garhwali, Kumaoni, Himalayan literature

Taradatt Lakheda ‘Naxatra’: A Garhwali poet
Bhishma Kukreti

The poetries of Taradatt are of various raptures but Lakheda iss master in creating poetries of pathos and love.
Taradatt Lakheda was born in Jakhand village of Tihri Garhwal, Himalaya. Lakheda published three collections of Garhwali language poetries- Satya Prem, Virahani Vala and Ma.
Taradatt has created many types of poems but his expertise is praised by critics for his depiction of pain of separation, love rapture and the love with dedication for mother .
The critics as Bahuguna 91981) state that Taradatt Lakheda had been one of the pillars in popularizing Garhwali literature among common man.

Copyright @ Bhishma Kukreti, Mumbai, 2009

Garhwali, Kumaoni, Himalayan Literature

Amarnath Sharma: a Garhwali Playwright and Poet


Amarnath Sharma was born in may, 1920 in Sirala village of Kandwalsyun Patti of Pauri Garhwal. Amarnath Sharma is panda-Purohit of Badrinath temple.
Amarnath Sharma has been a political and social activist . Amarnath Sharma is an artist and famous astrologer of his area .
Amarnath Sharma published his play with a name - Andhvishwash in 1966. The play is about wrong belief and play provide a message that the people should stop blind belief and be rational .
Amarnath Sharma had been creating poetries in Garhwali too. He has written more than fifty poems in Garhwali. However, it is not known whether his well planned collection of poetries ‘Huntyali dali’ is published or not .
Bahuguna (1981) writes about poetries of Amarnath Sharma that those poems are well structured, simple and enjoyable. The dialects are either Shrinagarya or near to Devprayag.

Copyright @ Bhishma Kukreti, Mumbai, India 2009

Garhwali, Kumaoni, Himalayan literature

Murli Manohar Sati ‘Gadhkavi’: The Poet of Optimism, Imagery, Symbolism and Personification

Less discussed by critics in Garhwali literature , Murli Manohar Sati ‘Gadhkavi’ has been contributing Garhwali poetry development for many decades and is called the poet of people ‘Gadhkavi’. his poems are full of understandable figures of speech, symbolic symbols, imagery and related to the life style of common men in rural Garhwal.
Murli Manohar Sati ‘Gadhkavi’ belongs to Devsthan village of Bichhla Nagpur , Chamoli Garhwal , Himalaya. Sati is born on 17th October, 1915.
Murli Manohar Sati belongs to a Karmkandi Brahmin of Upper Garhwal . Hence the spirituality, religious symbols, fear and benefits of religious rituals are commonly found in the poems of Sati .
Murli Manohar Sati is credited for more than seven poetry collections in Garhwali language and each collection plays significant role in Garhwali poetry field. The poetry collection ‘ Gadhwal ki Jhanki published in 1949 narrates the life of rural Garhwal specifically Nagpur area and shows the social, religious, economical structure of rural Garhwal. The poems of Gadhwal Jagran (197) are inspirational poems and the poet dreams about a happy, prosperous and spiritual Garhwal where poverty is not seen but there is no infighting or jealousy for the ownership. The poems of ‘Panchayat raj ki Jhalak‘ (1952) ‘ are influenced by Gandhian philosophy that India is the country of villages and villages are the backbone of Indian economy, political structuring, social alignments, agriculture the back bone of Indian advancement .
Dhad lagaundi dharti tumtain
Jhatpat kara gudai
‘ The poems of Gopi Geet ‘ (1965), ‘Gadh Gitika’ (1965) and ‘Banyt Chandrika (1978) are having narration of different subjects as social engineering, social causes, agro-economy, role of spirituality and philosophy in day to day life, natural beauty of Garhwal , ritualism .
Murli Manohar Sati is expert of using different metaphors or figurative words-sentences, proverbs, symbolic words and weaving perfectly to the subject or objectives , uses of imagery to take the readers into different world.
Murli Manohar Sati has been also successful in personification of Ghughuti the common bird of Garhwal in his poems as
Hey Ghughti !jayeen chhe mal, lauti ayege apna gaun
Meen te bhair khud lagyeen sachi bonu chhaun tero saun
The language of Sati is very simple and readers feel at home in listening the poems. Murli Manohar Sati did not avoid using dialects of Nagpurya Chamoli Garhwal, The uses of Nagpurya dialects create exclusive place for Mulri Manohar
This author read the commentary of Abodh Bandhu Bahuguna about Murli Manohar Sati in his edited historical book ‘Shailvani and Bhishma Kukreti don’t hesitate to criticize Bahuguna for his miseries in praising the poet as Murli Manohar Sati Gadhkavi’ as per his contribution, potentiality and his capabilities , The poetry critics of Garhwali poetry require revision in reviewing the poems of Murli Manohar Sati. This author is also shocked that Abodh Bandhu Bahuguna can position himself ‘Pran and Mahakvi of Garhwali poetry , then Abodh Bandhu should have written more about Murli Manohar Sati as has every right to be praised by critic like Bahuguna .
Bahuguna did not mention the best uses of personification and perfect uses of symbols in his many poems by Gadhkavi Idf Kalidas is praised for using cloud as the symbols of messenger, Murli Manohar Sati used Ghughuti for a married female of rural Garhwal and even then the poem ’Mal ki Ghughti’ is easily understandable by illiterate person too. Sati has been successful in creating sadness , aloofness by separation from the lovers, and the poet also successful in narrating the jungle scenes of Garhwal with emotional values. No doubt, Sati took the base of Garhwali folk songs ‘Baramasa’ but he modernizes the narration of ‘Baramasa differently as per the requirement of creating modern poetry in Garhwali language .
This author feels that Murli Manohar Sati ‘Gadhkavi’ requires another review for his contribution to the Garhwali literature .

Copyright @ Bhishma Kukreti, Mumbai, India 2009.

Garhwali, Kumaoni, Himalayan Literature

Jeevanand Shriyal : A Garhwali Poet of Depicting Rural Garhwal
Bhishma Kukreti

Jeevanand Shriyal is famous for his poems on the subject of agriculture, farming, farmers, social and religious life style of rural Garhwal specially the life of rural Tihri Garhwal. Shriyal created poems based on the lyric style of Sanskrit. Jeevanand is a famous Garhwali language singer of Garhwal too. Most of of his poems are directive and with touch of inspiration.
Jeevanand Shriyal was born on 24th May, 1924 in a village Jakhnyali, Patti -Bailchami of Tihri Garhwal, Himalaya. Shriyal did not get any higher education but is capable of creating songs and sing the songs in various types of conferences in Garhwal region. Shriyal awarded by many social organizations, eminent individuals and institutions for his singing and creating Garhwali language related to the people of rural Garhwal.
Jeevanand Shriyal is a social activist too and is attached to Chipko Andolan .
Jeevanand Shriyal published three books of Garhwali poetry collections -- Gadh Sahitya Sopan -I (1966), Gadh Sahitya Sopan II (1969) and Gadh Sahitya Sopan III. Akashvani has been broadcasting poems of Jeevanand regularly . Jeevanand is prominent figure of Kavisammelans (poetry reading conferences) in Garhwal and Dehradun. Regional periodicals also has been publishing the poems of Shriyal.
Jeevanand Shriyal uses conventional style for creating Garhwali poems and they are with versatile subjects of life and life styles of rural Garhwalis specially farmers and farming. The words in his poems are simple and with touch of Tiryali dialects . Jeevanand Shriyal touched many subjects of new changes coming in the society and rural Garhwal too. In many poetries, Shriyal has also compared the old life style and new life style of rural Garhwal

Copyright @ Bhishma Kukreti, Mumbai, India 2009

Garhwali, Kumaoni, Himalayan Literature

Kulanand Bhartiya : Garhwali poet of Idealism and Inspiration
Bhishma Kukreti

Most of the Garhwalis know late Kulanand Bhartiya as famous Garhwali social worker and politician of Delhi. However, Kulanand Bhartiya has been publishing his poems in regional periodicals. Critics praise his famous small-epic (Khand Kavya ) ‘Daulya’ for his story narration and subject of discussion on the so called benefits of migration and to search employment in Garhwal only.
Kulanand Bhartiya was born ina Himalayan village Jamni, Malla Salt of Salan Pauri Garhwal .
Late Kulanad is famous in Garhwali literature for his khandkavya (small -epic) ‘ Daulya’. The poems are in lyric form and are very pleasure some. The story surrounds two illiterate friends of a Garhwali village who come to delhi in search of job. One take job in different hotels . Another fellow gets job as butler with a learned professor. This fellow with professor study in night schools and become manger with a private firm after gaining higher education through night schools. Time comes when the illiterate fellow wants to marry his daughter with the son of his friend but the educated fellow goes to village for marrying his son that there would be link with Garhwal.
Small epic ‘ Daulya’ is effective so many variables between the life of cities and villages, the changing psychology of villagers towards working in the village, the desire of village youth for work in cities and their escaping psychology for easy works available in villages. The poet depicted successfully the life and confusion, confrontation , frustration of villagers and city workers simultaneously in ‘Daulya’.
According Bahuguna (1981) , Kualanand Bhartiya used imagery tool in depicting geography of Garhwal and simple Salani dialects in his poetry.

Copyright @ Bhishma Kukreti, Mumbai, India, 2009

Garhwali, Kumaoni, Himalayan Literature

Kulanand Bhartiya : Garhwali poet of Idealism and Inspiration
Bhishma Kukreti

Most of the Garhwalis know late Kulanand Bhartiya as famous Garhwali social worker and politician of Delhi. However, Kulanand Bhartiya has been publishing his poems in regional periodicals. Critics praise his famous small-epic (Khand Kavya ) ‘Daulya’ for his story narration and subject of discussion on the so called benefits of migration and to search employment in Garhwal only.
Kulanand Bhartiya was born ina Himalayan village Jamni, Malla Salt of Salan Pauri Garhwal .
Late Kulanad is famous in Garhwali literature for his khandkavya (small -epic) ‘ Daulya’. The poems are in lyric form and are very pleasure some. The story surrounds two illiterate friends of a Garhwali village who come to delhi in search of job. One take job in different hotels . Another fellow gets job as butler with a learned professor. This fellow with professor study in night schools and become manger with a private firm after gaining higher education through night schools. Time comes when the illiterate fellow wants to marry his daughter with the son of his friend but the educated fellow goes to village for marrying his son that there would be link with Garhwal.
Small epic ‘ Daulya’ is effective so many variables between the life of cities and villages, the changing psychology of villagers towards working in the village, the desire of village youth for work in cities and their escaping psychology for easy works available in villages. The poet depicted successfully the life and confusion, confrontation , frustration of villagers and city workers simultaneously in ‘Daulya’.
According Bahuguna (1981) , Kualanand Bhartiya used imagery tool in depicting geography of Garhwal and simple Salani dialects in his poetry.

Copyright @ Bhishma Kukreti, Mumbai, India, 2009

Garhwali , Kumaoni, Himalayan Literature

Parushram Thapliyal ‘Burans’: Who translated Ramcharitmanas
Bhishma Kukreti

Parishram Thapliyal belongs to the family of Bhawani Datt Thapliyal -‘The father of modern Garhwali Dramas‘. Parushram Thapliyal was born on 10th April, 1927in Khaid-Gangolisain village, Khatsyun Patti of Pauri Garhwal , Himalaya.
Parushram Thapliyal published the translation of Ramcharitmanas into Garhwali in the year 1978.
Thapliyal used Doha, Chaupaya, for creating Garhwali language Ramcharitmanas and have been effective in Garhwalization of subject of Ramcharitmanas.

Copyright @ Bhishma Kukreti, Mumbai, India, 2009

Garhwali, Kumaoni, Himalayan Literature

Sachidanand Kandpal: A Garhwali language poet of love, nature and humour
Bhishma Kukreti

Sachidanand Kandpal created hundred of Garhwali language poems and his poems are the poems related to love rapture, depicting geographical beauty of Garhwal and many poems are humorous too. The poems of Kandpal have clear visible influence of spirituality too.
Sachidanand Kandpal was born in 1930 , in Ghatudi village , Dasjyula Nagpur of Chamoli Garhwal, Uttarakhand , Himalaya.
After post graduating , Sachidanand Kandpal joined education department in Himachal Pradesh and had been professor in government colleges till his retirement. Sachidanand was learned person and has great knowledge about astrology, Vedic philosophy and Sanskrit classics.
Sachidanand created hundred of poems in Garhwali. Around eighties , Kandpal published his first collection of Garhwali poetries -’Raibar. Bahuguna (1981) informed from the source of Kandpal that ‘Ghunghyat’, ‘ Banjai Fanki’, ‘Khubsat’, Gumnat’, and ‘Khajyali’ collections of poetries were being published very soon.
Sachidanand Kandpal created various types of poems such as narrating landscape of Garhwal and its beauty, poems about worldly love and eternal love , spiritual, philosophical and humorous poetries. The poetries of Kandpal are sophisticated in terms of language and weaving the words. Kandpal is expert of imagery poems. However, the poems of Sachidanand Kandpal are easily understandable. The dialects of Chamoli Garhwal are also commonly used by Sachidanand :
Goad ma swani laguli ka phool dwee khilyan chha
Parvaton ka beech baun ma mull mulki hainsana chha
Udmada yauvan bharyan dwee lair ma apni chadhik
Hainsana chha bat gupchup pyar ki apni kaurik

Copyright@ Bhishma Kukreti, Mumbai, India, 2009

Garhwali, Kumaoni, Himalayan Literature

Vasundhara Dobhal :Patriotic and Idealist Garhwali Poetess
Bhishma Kukreti

A social worker of Dehradun , Vasundhara Dobhal is famous for more for Hindi poetries than Garhwali poetries. Her poems of Garhwali language are full of patriotism , idealistic in nature and are directive as teacher offers direction.
Vasundhara Dobhal was born in a famous Himalayan city Dehradun on 4th June 1920.
Dobhal published her Garhwali poems in various regional periodicals of Dehradun and Garhwal.
There is plenty of tenderness in her poems , even poems of directive, patriotic and inspirational nature are having kindheartedness and warmth .
Matha ma teri charan dhuli ko
Tilak lagaulu bharat mata
Hath jodik sheesh navaik
Pranam chha twaiku bharat mata
The poem of Vasundhara Dobhal that the educated Garhwalis are inclined to use Hindi words in Garhwali literature , though, there are available Garhwali words to discard Hindi words . If Vasundhara Dobhal and other Garhwali language creative will be praised for their contribution for Garhwali language development, these creative will also be criticized sternly for corrupting rich Garhwali language by Hindi words.

Copyright @ Bhishma Kukreti, Mumbai, India, 2009

Garhwali, Kumaoni, Himalayan Literature

Ram Prasad Gairola ‘ Vinayee’ : The Poet of Women’ s Sorrows
Bhishma Kukreti

The poems of Ram Prasad Gairola mostly are about the sufferings , sorrows , physical ,psychological and social struggles of Garhwali -Kumaoni women. Ram Prasad Gairola belongs to the area which is in the border of Chamoli and Pithoragarh districts of Uttrakhand . Hence, the dialects of both the district are commonly found in his poems .
Ram Prasad Gairola ’Vinayee’ was born in 1932 in a Himalayan village Kandara of Chamoli Garhwal Uttarakhand.
The critics, highly, praise the poems of ‘Saddyal’ (1967’s publication) of Ram Prasad Gairola ‘Vinayee’ , which is about the life of a widow of a soldier who lost his life in a battle. The poem is a true example of pathos rapture and at the same time, the poet shows other realities of rural Garhwal before seventies. When the husband is alive and is serving in army , the wife passes through many pain of separations. Ram Prasad Pandey is successful in depicting the anxiety, the physical need of meeting mate, the waiting of the letter from husband and the struggle to find out a person who can write to her husband on her behalf without telling others. The struggle of a women is not limited to the pain of separation of a widow woman from her husband due to his sudden death but she has to experience other social burdens imposed on the women and not to men. The widow has to pass many awkwardness after loosing her husband .
Ram Prasad uses the regional dialects of border area of Chamoli and Pithoragarh in his poems . This specialty of Ram Prasad Pandey separates him from other average Garhwali poets.

Chitthi banchi sab sajan bhaut yon sochdi
Sari peeda hridaya taul ki kanth mu rokdi chai
Veeratma ki kushal grihani yeaning sunita
Pyari shyama Karun dil ki swachh mugdha sunita

Copyright @ Bhishma Kukreti, Mumbai, India, 2009

Garhwali, Kumaoni, Himalayan Literature

Shivanand Pandey ‘Premesh’ : Garhwali Language Poet of Spirituality and Emotions

Shivanand pandey ‘Premesh’ is famous for his inspiring , emotional, spiritual, poetries in Garhwali and at the same time showing the reality of political and bureaucratic corruptions at low level in the rural Garhwal.
Shivanand Pandy was born in 1933 in a Himalayan village Toranu , Khas Patti of Tihri Garhwal. Since, Shivanand belongs to the area of Chandrabadani temple , Shivanand is influences by spiritual importance of Chandravadani and the influence is visible in his poems.
Shivanand Pandey published two collections of Garhwali language poems - ‘Ujjyali’ and ‘Chandravadani Chalisa’.
In ‘Ujjyali, most of the poems of Shivanand are related to subjects of rural Garhwal and most of the poems are inspirational ones, as:
Gadhwali gaurav tab dainu holu
Jab bhala sahitya ka srijan holu
The poems of Sivanand Pandey ass ‘Chal beta gahr jaula’ are also inspirational . Many poems as ‘ gadhdesi yojana’ deal with wrong happenings in Garhwal and he showed the discriminations by planning officers for Garhwal and carrying out more developmental works in the plains than hilly areas :
Sabhi bharti yojana aundi rain
Gadhdesi yojna tapraundi rain
…
Swatantrata prakash maidani raige
Pyaru Garhwal hamari ini raige

Copyright @ Bhishma Kukreti, Mumbai, India, 2009

Garhwali , Kumaoni, Himalayan Literature

Bhagwan Singh Rawat ‘Akela’ : Strong Supporter of Regional Dialects in Garhwali Literature
Bhishma Kukreti

Critics as Abodh Bandhu Bahuguna (1981) criticizes Bhagwan Singh Rawat ‘Akela’ for his weakness of language in his poems but this author fully supports ‘Akela’ for his using regional dialects of upper Garhwal “Nagpurya’ in his poems . This author always, cautions the intellectuals prose writers as Abodh Bandhu Bahuguna and Bhagwati Nautiyal that by avoiding regionalism in Garhwali literature creation the creative are inclining towards Hindi . This author states that by using regional dialects , the writers can protect purity of Garhwali language.
Bhagwan Singh ‘Akela’ is famous for his Geet in Garhwali poems. Those Garhwali Geet are melodious and are very attractive in listening them alone and in chorus too.
Bhawan Singh Rawat ‘Akela’ was born in a Himalayan village Siwai , Nagpur Pargana of Chamoli Garhwal, Uttarkhand on 2nd December, 1932.
Bhagwan Singh Rawat ‘Aklea’ joined Shipping Corporation of India Mumbai and retired from there. Bhagwan Singh ‘Akela ‘ was one of the famous signatures in Garhwali cultural programs for many decades in Mumbai. Bhagwan Singh Rawat ‘Akela’ created Geet and used sing them in Garhwali cultural programs of Mumbai and once, he was having thousands of fans in Mumbai . His Geet are always melodious and remind the audience the pain, joy, struggle, delights of rural Garhwali society before independence. Many his fans as Geeta Ram Bhatt praises Bhagwan Sing for his attracting capability to audience by his wording of Geet and is tone in singing them.
Bhagwan Singh Rawat ‘Akela ‘ published two Garhwali poetry collection books ‘ ‘Samun’ and ‘Maya Meludi’ . The poetries of Bhagwan Singh Rawat are unique in the sense that each poem has strong touch and aroma of Chamoli Garhwal. The readers can feel the pain of separation, the true geographical scenes of Garhwal, love, pathos in the poems of Bhagwan Singh. Bhagwan Singh used vividly the figure of speech, metaphors, symbols, imagery, popular proverbs and sayings of Chamoli Garhwal in his poems.
An example of his poem Ganga Mai --
Shivji ki jata chhodi bagdi tu ai
Himvanti gunvanti meri ganga mai
Aundi meri ganga vakh biten jakh dev-sthan
Jakh baramasa kaunla phool phulldan
Bhagwan Singh Rawat ‘Akela’ is also famous for his poem about praising the landscape and people of Uttarakhand.

Copyright @ Bhishma Kukreti, Mumbai, India, 2009

Garhwali, Kumaoni, Himalayan Literature

Ratnamber Datt Chandola ‘ratna ’ : A Garhwali Language Poet of Imagery
Bhishma Kukreti

Ratnamber Chandola is more known for his poems, plays, articles in Hindi and works in English language. Ratnamber Datt Chandola created Garhwali poems in his young age and Garhwali magazine published many such poems around mid-thirties. Chandola was sparkling in portraying landscape of Garhwal and its inhabitants. The Garhwali poems of Ratnamber are influenced by Garhwali folk songs specially ‘Baramasa’ . Chandola was successful in depicting seasons of Garhwal.
Ratnamber Chandola was born in a Himalayan village , Thapli, Kafolsyun of Pauri Garhwal in 1901. He worked in armed force.
Ratnamber Datt contributed more to Hindi literature and is famous for his poetry books- Madhukosh; plays as Tuta Khilona, biography- mri man. In English language, Ratnamber is remembered for ‘Crusade to Colombo’ and ‘ A Romance of a Broken Doll’ .
Ratnamber Datt Chandola verses in Garhwali language in his young age. It clearly shows that Garhwali folk songs specially ’ Baramasa’ influenced him writing poems about nature. Chandola also wrote on the struggle of Garhwalis due to seasonal changes in Garhwal
An example is :
Ainsu ki rudiyun ma chhan gham chamkyan
Barkha jara ni hoi , chhan Indra devta Ruthann
Pani bina tisala chhan goru bhansa chatoyant
Hovan jan ki yunka talu man pran atkyan
Ratnamber Chandola expired on 27th February 1975 in Delhi .

Copyright @ Bhishma Kukreti

Garhwali, Kumaoni, Himalayan Literature

Ratnamber Datt Chandola ‘ratna ’ : A Garhwali Language Poet of Imagery
Bhishma Kukreti

Ratnamber Chandola is more known for his poems, plays, articles in Hindi and works in English language. Ratnamber Datt Chandola created Garhwali poems in his young age and Garhwali magazine published many such poems around mid-thirties. Chandola was sparkling in portraying landscape of Garhwal and its inhabitants. The Garhwali poems of Ratnamber are influenced by Garhwali folk songs specially ‘Baramasa’ . Chandola was successful in depicting seasons of Garhwal.
Ratnamber Chandola was born in a Himalayan village , Thapli, Kafolsyun of Pauri Garhwal in 1901. He worked in armed force.
Ratnamber Datt contributed more to Hindi literature and is famous for his poetry books- Madhukosh; plays as Tuta Khilona, biography- mri man. In English language, Ratnamber is remembered for ‘Crusade to Colombo’ and ‘ A Romance of a Broken Doll’ .
Ratnamber Datt Chandola verses in Garhwali language in his young age. It clearly shows that Garhwali folk songs specially ’ Baramasa’ influenced him writing poems about nature. Chandola also wrote on the struggle of Garhwalis due to seasonal changes in Garhwal
An example is :
Ainsu ki rudiyun ma chhan gham chamkyan
Barkha jara ni hoi , chhan Indra devta Ruthann
Pani bina tisala chhan goru bhansa chatoyant
Hovan jan ki yunka talu man pran atkyan
Ratnamber Chandola expired on 27th February 1975 in Delhi .

Copyright @ Bhishma Kukreti

Garhwali, Kumaoni, Himalayan Literature

Dr Mahveer Prasad Lakheda : A Garhwali Language Poet and Phonology’s Expert
Bhishma Kukreti

Dr Mahaveer Prasad Lakheda did not write much in Garhwali language but whatever, he wrote is appreciated by critics as Abodh Bandhu Bahuguna, Bhagwati Prasad Nautiyal for his brilliancy in using figures of speech, metaphors, symbols of Garhwali society and imagery in his few poems.
Dr Mahaveer Prasad Lakheda was born on 24th May, 1926 in a Himalayan village Jakhand of Tihri Garhwal, Uttarakhand. After getting M.A degree and getting Ph.D , Mahaveer Prasad became professor of Sanskrit in Allahabad University.
Dr Lakheda contributed more in Hindi language than Garhwali. However, his articles in Hindi language about Garhwali language are very important for understanding the linguistic science of Garhwali language . His book “ Garhwali Bhasha ki Lipi Peethika ‘ is about the phonology of Garhwali language and script. Dr Mahaveer Lakheda also collected a couple thousands Garhwali words for ‘Garhwali Dictionary’ but before he could complete his works for publishing Garhwali Dictionary , Dr Mahaveer Lakheda expired on 29 November 1982 in Allahabd.
Dr Mahaveer Lakheda was also sub-editor of Vasudhara published by garhwali Sahitya Parishad Allahabad . The articles in Vasudhara are about Garhwali literature and language.
Dr Lakheda created and published a few Garhwali poems. Those poems show his brilliancy in poetry creation. He was luminous in creating Garhwali language poems with figures of speech, using common symbols for gratifying the poems and his many poems are best examples of imagery in Garhwali poetry field.
Hinwali matha ma gangadhari ka lagaiki
Lalangi checkrail pithai kesari tilak
Chaupaso batoli saro gham ko pasaro
dandy on anchhlegye kathyon pachh udankaro

Copyright @ Bhishma Kukreti , Mumbai, India, 2009

Garhwali, Kumaoni, Himalayan Literature

Umadatt Naithani : The Founder Member of Garhwali Sahitya Parishad and a Garhwali language poet
Bhishma Kukreti

Umadatt Naithani is one of the Garhwali language creator who worked more for organizing the conferences for reading poetries and discussion on Garhwali literature . Ummadatt Naithani is remembered for his translation of Shrimad Geeta and Meghdoot .
Umadatt Naithani was born in 1921 in a Himalayan village Bhetuli , Maniyarsyun, Salan of Pauri Garhwal. Umadataa Naithani worked with Public Works Department Delhi.
Umadatt was a social worker and he organized Night Classes for Garhwalis in Delhi . Umadatt is also one of the founder members of Garhwali Sahitya Mandal founded in 1943. The organization used to organize meeting and conferences of literature creative of Garhwal. Garhwali Sahitya Mandal used to publish handwritten Garhwali language magazine ‘ Girish’ and Umadatt used to contribute in writing and distributing the same.
Apart from publishing Garhwali language poems here and there, Umadatt is famous for his translation of Shrimad Gita and Greates poet Kalidas created Meghdoot . The flow of his translating two Sanskrit classics was the specialty of Umadatt Naithani and he was always in demand for reading his poems of Meghdoot or Gita in Garhwali literature conferences of Delhi. One example :
Takh dyakha vain, dwee sena beecha
Apna hi apna kwee gair neecha
Bhai Bhatia swara va syala
Jethu jawain sab dekha bhala
The wordings of Naithani create flow in the poems and readers become more interested in reading translation of these classics than the original ones.
Umadatt also wrote ‘ Garhwali Vyakaran ‘ a gramar book on Garhwali language and Abodh Bandhu Bahuguna regretted that it is great loss to Garhwali language that the book could not be published by Umadatt Naithani due to his sudden death.

Copyright @ Bhishma Kukreti, Mumbai, India, 2009

Garhwali, Kumaoni, Himalayan literature

Keshvanand Kainthola: Creator of Chaunfula Ramayana
Bhishma Kukreti

Keshvanand Kainthola is famous for writing Garhwali poems in his youth, portraying the day to day life of rural Garhwali women , man-eater tiger’s terror in Garhwal, the chivalry of Garhwalis in first world war and in later stage of his life , writing Ramayana in Garhwali with touch of Garhwal for popularizing the ideal life of Rama.
Keshvanand Kainthola was born in 1887 in a Himalayan village Palkot, Mawalsyun Patti of British Garhwal ( Pauri Garhwal ).
Keshvanand Kainthola published his first poetry collection in 1928 naming ‘ Rang-Tarang’. The poems are written in his youth, hence, the poems are full of enthusiasm and portraying the life of Garhwali society especially Garhwali females, the daily life of a common farmer and his wife, the natural beauty of Garhwali village. Keshvanand Kainthola . Kainthola also wrote poetries on the chivalry of Garhwali soldiers in world war first who fought on behalf of British army. Keshvanand Kainthola used common Garhwali symbols in portraying Garhwali women and readers of modern time, still can enjoy the scenery of Garhwal in Kainthola’s poems because of his sensible uses of imagery in poems.
Jandi chhan ab pungudyun ma satyun godna
Kauni jhangora ku lageen chhan dhees teer chhodna
Kanthola’s poems were so lyrical that late Vishamber datt Kainthola used to sing this poem in Dehradun wherever possible and people used to enjoy the same :
Hans mor ghughti shuba gwathni kan basna chhan fazal
(As told by Mrs Shakti Naithani -daugher of Vishwamber Datt Kaithola
Keshvanand Kainthola used the form, style and mannerism of folk songs as baramasa style in his poems of his young age. Even, Kainthola did not leave the style and form of Garhwali folk song in creating Ramayana in Garhwali.
Keshvanand Kainthola published Chaufula Ramayan in 1935 from Dehra Dun Times , Dehradun .
Though, Keshvanand Kainthola created Ramayana on the basis of Ramcharitmanas of Tulsi Das but here also, he portrayed Garhwali life in various places in the story of Rama.

Keshvanand Kainthola expired in 1940 in Dehradun.

Copyright@ Bhishma Kukreti, Mumbai, India, 2009

Garhwali, Kumaoni, Himalayan Literature

Shashishekranand Saklani: A Garhwali Poet of Direction and Instruction
Bhishma Kukreti

Shashishekhranand believed that poetry should be to preach readers for taking part in social causes and the human being should sacrifice for others. His this thinking is visible in his each poem.
Pundit Shashishekhranand Saklani was born in Shrinagar Garhwali in 1855. After getting education from Pauri and Bareli, Shashisekhranand joined government service and was attached to Commisnor of Kumaun till his retirement. Saklani spent his retirement life in Dehradun . Shahisheekhranand Saklani expired in 1948
After retirement , he lost his eyesight. However he started to create poems in Garhwali. Saklani’s eldest daughter in law Shrimati Vinduvasni used to take dictation and used to keep preserved all the poems of her father in law Shahishekhranand Saklani . In 1949, on the first death anniversary of Shashishekhranand Saklani , Vinduvasaani Saklani published his collections of Garhwali poems in the name “Pushpanjali’.
Shashishekhranand Saklani created poems in many forms as Doha, Totak, upendravajra, Indra vajra, shardul vikridit, chaupaya .
The poems of Saklani offer direction , to be away from evils matters, live with high thinking and simple living, work hard for removing poverty , to devoted to the God . An example of his poems is as:
Jaimun chh paisa kulvan wee chh
ShashtrarthI pandit gunvan vee chh
ChhI vayal sundar balvan vo chh
Laxmi-dindari sab man ko chh
Whenever there is talk of contribution of Shashishekhrannand Saklani in Garhwali literature , Garhwalis will always remember Vinduvasani Saklani too for her taking dictation from Sashishekhranand Saklani and later on publishing them .

Copyright@ Bhishma Kukreti, Mumbai, India, 2009

Community Stories-3

Why Do Kukretis of Jaspur-Gweel Not Celebrate Bagwal (Chhoti Diwali) ?
Bhishma Kukreti

In Garhwal, Bagwal (Chhoti Diwali/Deepawali) or Chaturdashi is more important than Badi diwali or Amavasya . Kukretis of two villages Jaspur and Gweel of Malla Dhangu, Salan Pauri Garhwal do not celebrate Bagwal as other Garhwalis celebrate bagwal.
In Garhwal, each Garhwali family celebrates bagwal with enthusiasm and full devotion as Badi Diwali. On Bagwal morning , each family will prepare Puri, Lagdee, Swala, Bhuda, Pakwada and will distribute in the village to those whose Diwali is not there because of Barjat (Mourning year due to death in family) . The Garhwali families also cook pendo - Chwal, Jhangora and Badi in morning .The children will go to nearest jungle to pluck flowers. Before noon the family members will make small balls of rice, jhangora and badi . On top of each ball of Pendo flowers are inserted . Then flowered Pendo is put on big vessel like Parat . The family members go to their Gushala , put oil on the horns of domestic animals and offer ball by ball of pendo to each caw/calves /bulls buffalos etc. After, this ceremony, animals are taken to grasslands. If there is mourning in any mundeet , other families of village will offer pendo to their animals.
In night, as usual, all burn diye earthen lamps .
Next day, on badi diwali the people of Garhwal offer pendo to their animals in Gaushala only.
However, Kukretis of Jaspur and Gweel do not celebrate Bagwal except burning earthen lamps in night. Jaspur is the original village of Kukretis and was established around in thirteenth or fourteenth century. Gweel village is established around 1820 that is after British took over Garhwal from Gorkhas. Kukretis of Jaspur establish Gweel . It is said that around two hundred years back, one of our elder person died on the Bagwal and Kukretis of Jaspur -Gweel stopped celebrating Bagwal. Bahugunas of Jaspur used to provide all Kukreti’s animals pendo on Bagwal and still they do so .
On one Godhan, (padiva after amavasya) one child was born in one Kukreti family and Kukreti started celebrating Godhan instead of Bagwal. We Kukretis of Jaspur-Gweel celebrate in the same fashion, enthusiasm, colorful ways as other Garhwalis celebrate Bagwal except that we Kukretis of both villages offer Pendo to our animals in forest or grass land and not in Gaushala on Godhan day . Kukretis of Jaspur offer pendo to animals of those Bahuguna who offered pendo to our animals on Bagwal. Kukretis of Jaspur also distribute Swala -Pakwada /bhuda to each Bahuguna family on Godhan .
Kukretis of both villages celebrate Amavasya’s diwali in same fashion as other Garhwalis celebrate
This is the community story of Kukretis of Jaspur-Gweel about celebrating Goadhan and not Bagwal

Copyright @ Bhishma Kukreti, Mumbai, India, 2009

Garhwali, Kumaoni, Himalayan Literature

Durga Prasad Ghildiyal : A Prominent Signature of Garhwali Language Story
Bhishma Kukreti

Late Durga Prasad Ghildiyal is one of the prominent signatures in Garhwali language story field. Durga Prasad Ghildiyal accelerated the proceed of modern Garhwali story literature founded by Sada Nand Kukreti in 1913 by publishing first ever modern story in Garhwali language. Durga Prasad Ghildiyal have been attached to Garhwali literature movement of eighties and nineties.
Durga Prasad Ghildiyal was born on 6th November, 1923 in a Himalayan village Pandalyu of Katalsyun, Pauri Garhwal of Uttarakhand.
After high Schooling, he joined the government service and retired from there in Delhi in 1981.
H e published three collections of Garhwali language story
1- Gari (1981 and awared by Teeka ram gaur Puruskar)
2- Mwari was published in 1986
3- Bwari published in 1987
Durga prasad Ghildiyal is also credited for writing novel in Garhwali language. His novel ‘Uchyano’ was published by Surya Prakashan Delhi
Durga prasad Ghildiyal wrote more than seventy five stories. The readers will find real incidents of Garhwal in each story of Ghildiyal. The stories of Ghildiyal portrait the life of Garhwali village and its human beings. Durga Prasad Ghildiyal is the master of showing the pains, happiness, enthusiasm, hard works, sacrifice of Garhwali women. Ghildiyal also shows different psychology of different human beings at different time and places. Literature creators as Abodh Bandhu Bahuguna, Prem Lal Bhatt, Madan Duklan, Bhagwati Prasad Nautiyal , Lalt Keshwan praised Durga Prasad Ghildiyal for his story narration style, using perfect symbolic Garhwali words, showing true picture of Garhwal , uses of proverbs, characterization of characters, hooking the reader’s interest in story. Editor of Hilans Arjun Singh Gusain used to appreciated the works of Ghildiyal in story writing field.
Durga Prasad Ghildiyal was also in editorial board of Gadmyateki Ganga and was active members of many Garhwali literature organizations of Delhi
Durg Prasad Ghildiyal expired on 25th July, 2001.

Copyright @ Bhishma Kukreti, Mumbai, India, 2009

Garhwali, Kumaoni, Himalayan Literature

Dr Narendra Gauniyal : A Famous Garhwali Poetry Movement Activist
Bhishma Kukreti

In mid eighties and nineties, there were two movements , which were bringing many hindi language creators into Garhwali literature field. Uttarakhand movement became a strong base for poetry movement in Garhwali language. Another movement was a social movement run by Dhad organization initiated by Lokesh Navani, Devendra Joshi, Madan Duklan and many from Dehradun. Apart from social activities, these activists became the source of inspiration for many to write poetries in Garhwali. Dr Narendra gauniyal is one of such activist who is came into poetry field because of Dhad movement and poetry movement in rural Garhwal, Uttrakhand. Now, Dr Narendra Gauniyal is one of the pillars of Dhad movement and Garhwali poetry movement in rural Garhwal , Himalaya.
Dr Narendra Gauniyal was born on 10th December, 1961 in Jamandhar, Gujdu of Pauri Garhwal, Himalaya.
After postgraduate in History , Nrendra Gauniyal got degree of Ayurvedic Bhaskar and now is medical practices in Jadaukhand, Pauri Garhwal, Himalaya.
Dr Narendra Gauniyal has been creating and publishing Garhwali poetries in various regional papers . Dr Gauniyal has published so far, more than two hundred poetries in Garhwali . Akashvani has been relaying poetries of Gauniyal regularly.
Dheet is the first collection of Garhwali poetries of Dr Gauniyal published in 2003. There are 72 poems in Dheet. All the poems are related to different subject of rural society of Garhwal, Himalaya. His poems are full of symbols and imagery of Garhwal, Himalaya. Creating small poems (Khsaknikayan) is specialty of Dr Gauniyal . Dr Narendra Gauniyal is famous creating sharp satire with realism. His punches in poetry stir /agitate the mind of readers as:
Nauna tain
Ghusin ruti
Nauni ki gundaki
Ar
Nauni tain
Kafla ko
Chhalkanya pani
Or
Khachakhach bharin khatara bas ku
Sarya anjar -panjar hilni chhau
Ar
Daraibar ka samni
Likhyun chhau--
Bhagban tyaro saharo

Copyright@ Bhishma Kukreti, Mumbai, India, 2009

Garhwali, Kumaoni, Himalayan literature

Chitra Singh Kandari : A Garhwali language poet of depicting village life
Bhishma Kukreti

Chitra Singh Kandari has not written much but whatever he wrote is effective in terms of depicting the village life of past Garhwal.
Chitra Singh Kandari is born on 2nd February 1941 in a Himalayan village Naugaon, Patti Savali of Pauri Garhwal, Uttarakhand. After high schooling, Chitra Singh Kandari joined CRPF and retired from there.
Chitra singh Kandari had written around fifteen poems in Garhwali language and Nyuto, Bisaunya, Inu Kilai, Chaunfula are his representative poems.
Chitra singh is successful in depicting village life of past Garhwal in many poems and in some poems he raised the questions about wrong happenings in the society. His language is simple and Chitra Singh Kandari has used symbols and imagery of Garhwali village efficiently.

Copyright @ Bhishma Kukreti, Mumbai, India, 2009

Garhwali, Kumaoni, Himalayan Drama

As Aulad : A Garhwali Drama Deals with Pain of Migration
(An Introductory note by Rajendra Dhashmana in 2001 AD)
Translation by : Bhishma Kukreti

By difficulties, the Garhwali drama is successful to get shape or recognition. It took ninety years to create definite shape. The playwrights and dramatists-performers have been awakening but not up to the extent of adequate requirement. Marathi and Bengali stage plays have completed three hundred years because there was continuity in terms of writing and staging of these languages dramas. There was a time in Garhwali drama that not a single play was staged for around twenty-five years. There was good time for Garhwali drama that for a quarter of century many marvelous plays were staged .
When as much as possible drama activists will enter into the field of Garhwali drama , Garhwali drama will develop at fast speed.
Though I have been very busy I read with full concentration the play As Aulad of Kulanand Ghansala. I am glad that the dramatist has the knowledge of dramatization and staging the play. The play or drama is different field than novel or story writing. Since, drama is medium of communication , the drama leaves a message to the audience.
The message of As Aulad is that why there is need of migration from homeland (Garhwal to plains) for getting employment ? A well to do average village man Bhagat Singh’s all four sons are out of Garhwal . The story takes birth because three sons of Bhagat Singh were happy in village except one son and then starts migration by all four sons towards four different Indian cities . The dramatist is capable marvelously showing the differences between the habit and habitats of Bhagat Singh in village and shis sons living in Delhi, Ghaziabad, Dehradun and Meerut. Dramatist Ghansala created a strong reason that Bhagat Singh visits to his sons in each cities , by studying the worsening positions of all sons, Bhagt Singh created such a strong consequence that all four sons return to their village and this scene is the message of the drama As Aulad.
This is the matter of cleverly weaving of the story that all the above subject has to be presented on the stage. The dramatist became successful in showing all the facts on the stage. The drama is a social art. The drama is the results of various constituents of society. That is why the director should have the knowledge of social engineering and dramatization as well. The drama is written in such a way that the director will find easiness in staging the play, which will get attention and appreciation from the audience. The playwright Kulanand Ghansala has tremendous potentiality for writing worthy dramas. I wish him all the best.
July, 2001
xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx
Details of As Aulad a Garhwali play:
Published by Samay saxya
15- Faltu Line, Dehradun, 248001
Phone: 0135-2658894


Curtsy and Copyright @ Kulanand Ghansala , Dehradun

Garhwali, Kumaoni, Himalayan Drama

Kulanand Ghansala : A Garhwali Playwright of Various Raptures
Bhishma Kukreti

Kulanand is famous garhwali language drama activist and playwright . All six plays of Kulanand Ghansala are related to burning social issues. Ghansala blends realities, mime, ridicules, calumny , insults of the society satire, humour, punches ,very effectively and becomes successful in providing the direction to the audience without speeches etc. His way of narration of the story plot is very attractive for attention of the drama.
Born in Sankar village of Valli-Kandarsyun of Pauri Garhwali, Kulannand Ghansala wrote six Garhwali language plays . Born in1964, though, Kulanand graduated in commerce and got L.L.B. degree, Ghansala is known for creatiing different rapture in each scene of his drama.
Kulanand wrote first play in 1992 and the same play was staged first time in Gopeshwar in 1996.
The unpublished plays of Kulanand are - Jakhtakhi, about basic education in th e country; Ab Kya Holu is dedicated to the separate state movement of Uttarakhand; Ramu patrol deals with environment, manikh bagh is about social issues and Kakhi Lagin cha Ag Kakhi Lagyun cha Bagh deals with many issues of forests of Garhwal related to other social issues.
As Aulad is published Garhwali play of Kulanand Ghansala and praised by famous Garhwali playwright Rajendra Dhashmana and dr Ramesh Pokhriyal ‘Nishank’. This play is staged many times in various towns of Garhwal . The play As Aulad deals with the pain of migration from Garhwal.

Copyright @ Bhishma Kukreti, Mumbai, India, 2009

Garhwali, Kumaoni, Himalayan Literature

Commentary of Dr Ramesh Pokhriyal ‘Nishank’ on As-Aulad -A Garhwali Play
Translation by Bhishma Kukreti

(Famous Garhwali language dramatist and playwright Kula Nand Ghansala wrote and published a Garhwali play - ‘As Aulad’ in 2001. The present Chief Minister of Uttarakhand Dr Ramesh Pokhriyal ‘Nishank’ wrote commentary on this plya. Here is the translation of the commentary by Dr ‘Nishank’)
Dwee Chhuin (Two Words )
The customary folk dramas of Badi-Badan might be the initiating base for modern Garhwali dramas. Parsi theatre and Ramleela contributed for betterment and popularizing the hundred years journey of modern Garhwali dramas too. Jai Vijay (1911) is the first published modern Garhwali drama and Prahlad (1914) drama is second published drama of Bhawani Datt Thapliyal . The drama Prahlad is still relevant drama and is being staged many times everywhere . However, even after the hundred years journey, Garhwali drama could not find its place in the mind of Garhwalis and in Indian theatre world ,
Kulanand Ghansala a dedicated Garhwali drama activist is busy to take the journey of Garhwali drama to its targeted place or position. Ghansala wrote five dramas in garhwali before this drama ‘As aulad’. All his precious dramas are staged in places as Dehradun, Pauri, Gopeshwar and other various places. As Aulad is fifth and first published garhwali language drama.
The specialty of drama by Kulanand Ghansala , is his narration of story. Story telling style is exclusivity of Ghansala. The dramas of Ghansala are effective in portraying finely the wrong happenings or paradoxes near by him and in the society. Kulanand Ghansala blended the reality and wrong happenings with humour and satire and provides directive without any twist or verbal speeches. This is the specialty of all dramas of Kulanand.
The tale of As Aulad drama is the story of Bhagat Singh experiencing the pain of migration and his four sons gone to foreign land for earning . Each character of the family of Bhagar Singh are struggling, floundering , feeling restlessness , because of the situation of place, time and present circumstances. Ghansala has been successful in showing the natural restlessness of each character and in natural or smooth way too. The struggle of any character does not become the obstacle in between the flow of drama.
The most positive point of the drama ‘As Aulad ‘ is the highly optimistic hope from the newly established state Uttarakhand by each character especially the new generation .
The highly optimistic hope from the new state Uttarakhand is the directive line of the play too.
I hope this play will be staged everywhere where Garhwali people are there and will be an asset for progressing Garhwali dramas everywhere.
My all best wishes are with Kulanand Ghansala and his play ‘As Aulad’.
……………Dr Ramesh Pokhriyal ‘Nishank’

Curtsey and Copyright: Kulanand Ghansala , Rajeshwaripuram, Navada dehradun

Garhwali, Kumaoni, Himalayan Literature

Anil Kumar ‘Shailani’ : A Garhwali Poet of directive nature
Bhishma Kukreti

Anil Kumar ‘Shailani’ writes Garhwali poem on sorrow of separation rapture and directive or inspirational poems.
Anil Kumar ‘Shailani’ was born on 5th July 1977 in a Himalayan village meldhar , Dhoundiyalsyun of Pauri Garhwal, Uttarakhand. Surta Devi is his mother and father’s name of Anil Kumar is Shyam Lal.
After graduating, Anil Kumar Shailani joined post and telegraph department of government of India.
Bwai (a sorrow emotional poem), Anpadh beti (directive) and Apni t Soch (inspirational) poems are the representative poems of Anil Kumar ‘Shailani’.

Copyright @ Bhishma Kukreti, Mumbai, India, 2009

Garhwali , Kumaoni, Himalayan Literature

Sanjay Sundariyal : A Garhwali language Poet of Figurative language
Bhishma Kukreti

Sanjay Sundariyal is praised for using figurative language in his Garhwali language poems.
Born on 13th Novemebr 1979, in a Himalayan village Ceredigion (Chaundkot) of Pauri Garhwal, Sanjay Sundariyal is a science graduate.
Sanjay Sundariyal not only contributed to Garhwali poetic field but Sanjay also have been in editorial board of twenty years old Garhwali magazine ’Chitthi-Patri’ . Sanjay Sundariyal helped Madan Duklan the managing editor of Chitthi Patri in many ways.
Sanjay wrote less poems but his poems are promising poems of effective poet. Sanjay is famous for using figurative language in creating Garhwali language poetries as :
Dhunga swana sweenaun ka
Beeda kungali ganyun ka
Apnas ka laplpa matan
Damdamo pau dhairee/myara Uttarakhand
Sanjay also wrote poetries on sorrow phase of diminishing old arts, customs, gourmets and culture from rural Garhwal :

Arson ku pak
Fwadon bhat
Dakya dhungla
Kandali-badi swad
…
Dalyun ka chhail
Jaidyun ku pani
Hyaram ab Kakhvai

Copyright @ Bhishma Kukreti, Mumbai, India, 2009

Garhwali, Kumaoni, Himalayan Literature

Sanjay Dhoundiyal : A Garhwali Poet from rural Garhwal
Bhishma Kukreti

Sanjay Dhoundiyal belongs to a Himalayan village Dhound . Dhound is the original village of Dhoundiyal . It is said that Dhound is six hundred old village. There are only two Pattis in Pauri Garhwal named after Brahmin class , one is Dhoundiyalsyun and other is Dabralsyun.
Sanjay Dhoundiyal is born on 4th November 1976 and is promising poet of Garhwali language. Most of his poems are regarding the subject of empty villages, ruined buildings, baron lands because of unprecedented migration of Garhwalis to plains of India. Sanjay is successful in portraying ruined villages :
Tum thain bulani ma ki mamta
Jwadi hat bar bar
Lauti awa khuchliund meri
Tum sab khuni saun chhan meri
Now a days, Garhwal is facing an unique problem that the local youth is not taking any interest in agriculture and feels ashamed in doing labor works . Sanjay says through his poetries:
Hay ! Jamano kano aige
Kan nayi ya paud ayeen cha ?
Naukari-chakri kakhi bi nee cha
Hail lagan ma sharam ani cha
Sanjay did not write much but the poems show that Sanjay Dhoundiyal has potentiality for being an effective poet of Garhwali language .

Copyright@ Bhishma Kukreti, Mumbai, India, 2009

Garhwali, Kumaoni, Himalayan Literature

Bacchi Ram Baudai : A Garhwali Language poet
Bhishma Kukreti

Bacchi Ram Baudai was born on 15th March 1945 in a Himalayan village Panchrad, Savali of Pauri Garhwal, Uttarakhand. After post graduating, Baudai got B.Ed degree and joined education department of Uttar Pradesh government. Bacchi Ram Baudai retired as principal.
Bacchi Ram Baudai written many poems in Garhwali and an unpublished drama. Bacchi ram performed in many Garhwali plays staged at regional levels in Garhwal.
Ash, Ujyali, Thau Dyawa, Badh sipaee are his representative poems in Garhwali . Baudai writes directive poems . Baudai wrote poems in various form that is conventional and non-conventional forms as his contemporary poets had been writing.

Copyright @ Bhishma Kukreti, Mumbai, India, 2009

Garhwali, Kumaoni, Himalayan Literature

Dr Rajendra Prasad Bhatt ‘ Nagesh’ : A garhwali poet
Bhishma Kukreti

Dr Rajendra Prasad Bhatt ‘Nagesh’ did not write much in Garhwali. Whatever he wrote that is relevant to the event or occasion.
Dr Rajendra Bhatt was born on 28th November , 1952 in a Himalayan village Uniyagaon, Nandalsyun Patti of Pauri Garhwal Uttarakhand.
After post graduating in Sanskrit from Varansi, Bhatt got Ph.D in the same language. Dr Rajendra Prasad Bhatt taught in various colleges and universities. Dr Rajendra Bhatt worked with Hemwati Nandan Bahuguna Garhwal University too.
Dr Bhat is the writer and poet of Sanskrit and Hindi . Occasionally, Dr Rajendra writes in Garhwali language.
Dr bhat is famous for his creating poetry about describing Synsi-Bajaraun area of Dhaundiyalsyun. Dr Rajendra Bhatt described Syunsi- Bajraun in his poem ‘ syunsi Bajaron’ that the reader gets clear picture of Synsi-Bajaron of Dhaundiyalsyun without visiting there.

Copyright@ Bhishma Kukreti, Mumbai, India, 2009

Garhwali, Kumaoni, Himalayan Literature

Shivdayal ‘Shailaj’ : The Garhwali Poet of Satire and Realism
Bhishma Kukreti

Shivdayal ‘Shailaj’ belongs to the time of Madan Duklan, Devendra Joshi, Mahendra Dhyani who have been attached to separate state movement and who have experienced the confused results of separate Uttarakhand state too, Shivdayal writes various types of poetries in terms of subjects and style too. Satire, symbolic language, sorrow, philosophical narration are found in his poems.
Shivdaya belongs to a Himalayan village Moldhar, Baijaron of Pauri Garhwal. After completing M.A, B T.C , Shivdayal joined education department and is teacher in Pauri Garhwal district. Shivdayal was born on 5th January, 1965
Shivdayal ‘Shailaj’ wrote more than fifty poetries in Garhwali language and published in regional papers of Uttarakhand . Akashvani has been relaying the poems of shivdayal regularly.
’ Lwai ki Tees’, Kuyedi, ‘Hankat’ ‘vada’, Ulti reeti; ‘Saaru’, ‘Jhan Kilai’ ‘kavi in Geet ga’, Aas’ ‘mulka hal’, Ni Byau, are representative poems of Shivdayal.
Shivdayal uses satire , sorrowfulness, realism in his poems. Apart from ncouplets, non-rhyme poems, Shivdayal also wrote Gazals in Garhwali.
Let us experience his one poem:

Hyunda ki reeti saryun ki si
Gor hakanu chhaun
Hitda agnail ka ni chin
Mar pichhnai ka khanu chhaun

Copyright @ Bhishma Kukreti, Mumbai, India , 2009

Garhwali , Kumaoni, Himalayan Literature

Lilanand Raturi : A Garhwali Language Versifier
Bhishma Kukreti

Lilanand Raturi is called the poet of satire and for matching directive style.
Lilanand Raturi is born on 1st December 1961 in a remote village of Garhwal Himalaya.
Raturi is graduate in Sanskrit and B.Ed.
By profession, Lilanand Raturi is Karmkandi Brahmin and his profession helps Raturi to know more about the changes taking place nearby him in Garhwal.
Lilanand Raturi dreams for benefits to all human beings and living organisms and this his desires is seen in his poems.
Lilanand Raturi wrote and published tens of Garhwali poems in regional papers of Uttarakhand . Akashvani has been relaying his poems regularly for many years.
Athwad, Unnati, Bingi Le, Devtaun ma Farak, Madad, Tum Lautik apna Gadhdesh ava are his very famous poems
Raturi writes satire like the following poem:
Paili chhayo amol jamano
Mulak ma neta kul dwee-char
Aj hwai ggyai Sikhs hit jamano
Neta hwai gain gaun guthyar
Lilanand Raturi uses symbols and imagery for explaining his views through Garhwali poems. Many poems of Lilanand Raturi are nearer to philosophies and ritual acts of Garhwal .The poet seems to be angry on the wrong happenings in the society but Raturi shows his anger mildly and subtle way in his poems.

Copyright @ Bhishma Kukreti, Mumbai, India, 2009

Garhwali , Kumaoni, Himalayan Literature

Ashok Uniyal ‘Agya’: A Garhwali Language Poet
Bhishma Kukreti

Ashok Uniyal is teacher and belongs to orthodox Karm Kandi Brahmin family of Dabralsyun Uttarakhand. His family back ground and profession influence his poetry creation so much that his satiric poems become directive or inspirational poems.
Ashok Uniyal ‘Agya’ is born on 9 th July 1971 in a Himalayan village Amaldu, Dabralsyun of Gangasalan region of Pauri Garhwal, Uttarakhand .
Uniyal passed M.A and got B.Ed degree from Garhwal university and is teacher with state government of Uttarakhand.
Ashok Uniyal has been writing poems , stories and articles in Garhwali for many years. His articles, poems and stories are published in regional periodicals as Dhad, Chitthi, Bugyal, Gadh-Kum Times etc. Akashvani relayed many poems and stories of Ashok Uniyal and audiences praised his poems more than stories.
His poems are also published in two Garhwali poetry books - Gwai and biji Gyai Kavita
Ashok Uniyal writes various types of poetries with different subjects and in different forms and styles . Bat, Bhaduli, Bada log, Vonki Pachhyan, Paraj, Ghaghrandi Ag , Khairi, Vikash, Pachhyani bi Kaini, Hitile are his some famous poems in Garhwali admired by critics

Copyright @ Bhishma Kukreti, Mumbai, India, 2009

Garhwali, Kumaoni, Himalayan Literature

Darshan Singh Bisht ‘Rangila’: A Garhwali language Poet
Bhishma Kukreti

Darshan Singh Bisht writes poems about various subjects for raising social issues. The poems of Bisht are fin different forms and style.
Darshan Singh Bisht ‘ Rangila’ belongs a Himalayan village Andaroli of Idiakot Patti of Pauri Garhwal, Uttarakhand.
Darshan Singh is B.A, he passed ITI diploma and working with Jal Nigam a state department of Uttarakhand province.
Darshan Singh Bisht has been publishing his Geet and poems in various regional periodicals of Uttarakhand. Till date, he has published tens of garhwali poems in those periodicals.
Keshvan (All India Radio ) has been relaying his poems and Geets regularly for many years.
Ghaur Aije he, Jat. Daunrya, Kachmwali, Angothya, Sachai, Chitthi, Andwar, Dadi ar Badi, Nashabandi , Vweenl Bwal are his some of representative verses in Garhwali language.
Most of the poems of Bisht are related to social issues and Bisht accuses wrong happenings in the society.
His poem Kachmwali will show the type of subjects, Darshan Singh Bisht chooses in creating poetry:
Mi _bali pratha birdying ki
Bali lheen chandu
Ju bhair bali pratha ko birodh kairi
Bhitar kachhmwali khaandin

Copyright @ Bhishma Kukreti, Mumbai, India, 2009

Garhwali , Kumaoni, Himalayan Literature

Hemwati Nandan Bhatt, ‘Hemu’ : A Directive and Suggestive Garhwali Poet
Bhishma Kukreti

Most of the poems of Hemwati Nandan Bhatt Hemu are directive in nature and he shows what is wrong-right happening and then suggest what should be done.
Hemwati Nandan Bhatt Hemu was born on 15th November , 1973 in village Boonga of Yamkeshwar Block, Pauri Garhwal , Himalaya. Hemwati Nandan Bhatt is master in Sociology and History. Hemu Bhatt is free lancer journalist residing in Rishikesh.
Hemwati Nandan Bhatt published tens of Garhwali poems and Geets in various regional periodicals of Uttarakhand. Keshvan (All India radio) relays regularly the poems, chats of Bhatt . The representative poems of Hemu Bhatt are published in collections of Garhwali poems - Gwathani Gaun Bate and Biji Gyai Kavita . Hemwati Bhatt brought his Garhwali audio cassette in the name ‘Bagat’.
Khot, Dathudi Pailailya Didyun, Bhag ko Ni Dosh, Kya Bajar podi , Teri Jagwal, Lyakhar Bhai geet Rachna Chhan, Kothi Dehradun Banan etc are his famous poems among readers and admired by critics .
His poems are based on the subjects of wrong happenings in the society and at the same time , Hemu Bhatt suggests the corrective measures through his poems.
Bhatt writes Geet, rhymes and non-rhymes in Garhwali poetry.

Copyright @ Bhishma Kukreti

Garhwali , Kumaoni, Himalayan Literature

Vishwa Prakash Baudai : a Garhwali Language Poet
Bhishma Kukreti

Vishwa prakash Baudai was born on 8th March 1962, in Panchrad village of Savali Patti of Pauri Garhwal, Himalaya.
The learned Baudai is MSW from Lucknow University, M.A (political Science and Sociaology) and is having B Ed degree.
At present, Vishwa Prakash Baudai teaches in Baijaro, Thalisain, Pauri Garhwal.
Vishwa prakash Baudai published tens of Garhwali language poems in regional periodicals and in poetry collection books as Gwai and Biji Gyai Kavita .
His poems in Garhwali language ‘Kavita ki Kavita’ , Turank, Ai Jala Affi, Dandai peed, Jatra , Chunda ar Chipkao, Baktal barkhi, Gwai, Ghol, Nakli, Chain, talwar, Dekha, Suddi ni Kata, Fund Fuka are famous and admired poems among his tens of Garhwali poems.
Baudai has been writing poems on different subjects and does experiment in creating poems in terms of forms and styles. The poems of Vishwa prakash are rhymes and rhyme less too. Most of his poems are directive and inspirational. Vishwa Prasad Baudai also wrote poems on related to environmental subject too as Suddi ni Kata again a directive poem.

Copyright @ Bhishma Kukreti, Mumbai, India, 2009

Garhwali, Kumaoni, Himalayan Literature

Girish Pant ‘Mrinal’ : The Poet of Gazal Movement in Garhwali
Bhishma Kukreti

Girish Pant ‘Mrinal’ is associated with the Gazal movement in Garhwali poetry run by Madhu Sudan Thapliyal prominent Gazal creator in Garhwali language. Girish also creates Geet in Garhwali.
Girish pant was born on 1st January 1967, in Bhattigaon, Chaupdyun, Pabaun, of Pauri Garhwal , Himalaya.
After completing M.A (Political Science) and getting B.Ed degree Girish Pant joined education department of Uttarakhand government and is teacher in Timli , Pauri Garhwal.
Girish Pant is a dramatist too and performed in many Garhwali plays staged in rural Garhwal , Himalaya. Girish is also associated with Dhad social movement .
Girish Pant ‘ Mrinal’ created Gazals in Garhwali . Pant says, that he started writing Gazals because of inspiration from Madhu Sudan Thapliyal. Madhusudan is prominent Gazal maker of Garhwali language. Though, commentator as Bhagwati Prasad Nautiyal and famous Garhwali playwright Rajendra Dhashmana comment that Garhwali language does not have that nature which fit to create Gazals . Dhashmana says that those so called Gazals should be called Ganjeli Poetries.
There have been a hot and long debate in regional periodicals between Bhagwati Prasad Nautiyal and Madhusudan Thapliyal about whether the poetries of Madhusudan Tahpliyal are Gazals or not . This author also participated in debate but for different reasons. When Bhagwati Prasad Nautiyal criticized Thapliyal for his Gazals collection book Harvi-Harvi , Bhishma Kukreti lambasted Nautiyal that Bhagwati Prasad Nautiyal does not know ABCD of Garhwali language and Bhagwati Prasad should leave writing in Garhwali at all. Kukreti still feels that the person as Bhagwati Prasad Nautiyal who does not use available Garhwali words and instead, uses Hindi words does not have any right to criticize Madhu Sudan . Harish Juyal ‘Kutz’ came in support of Nautiya saying that since, no body writes commentary in Garhwali language except Nautiyal , we should pardon Bhagwati Prasad Nautiyal. In a personal discussion among Bhishma Kukreti, Dhashmana and Puran Pant in Mumbai Rajendra Dhashmana totally rejected Bhagwati Prasad Nautiyal does not have any manner of criticism and nor knowledge of Garhwali language. Puran Pant the prominent figure of satirist Garhwali poems behaved neutral person against his nature.
This author feels that the discussion , whether we should call so called Garhwali Gazal as Gazal or not. is still alive and Girish Pant ‘Mrinal’ expresses his views through Garhwali Gazal or Garhwali Ganjeli Kavita (Dhasmana named Gazal as ganjeli Kavita ) :
Bhujji, rotti, bhat bauni ge,
Tudka mar dal ma
Jauda dhiwadi farfaraani
Hum tukhi dal ma
Bayin joli, pungadi patali
Fal mara fal ma
Gazal kavita , ladai kyanki ?
Nayitiyal , Thapliyal ma
Usually, Gazal is perceived as the poems of romance, love, pain of separation but no Gazal of Girish Pant has any romantic or love subject . His Gazals are full of wrong happenings in the society and criticism to the political administration.
His following Gazal is different and will definitely attract the attention of intellectuals :
Khauri ka bara, biji gyai kavita
Lekhik paudhik ‘se’ gyai kavita
Madho ko tyag se, rami ka tap tak
Jeetuki priti ma rwai gyai kavita
….
…
Sunik -bhaunik beengik -janiki
Kain ni guni khaunlye gyai kavita
Dekhik hal manikhyali ka
Hainsi ki runi baulye gyai kavita
Girish Pant ‘Mrinal’ created and published many Garhwali Geet and one example of his Geet:
Seedha , lata kala chhau, parmesur ka bala chhaun
Sangta nirash huyun , abja si swala chhaun
1. Prem -preet syani harchi
Ankh ma pani harchi
Garibon ki did bhulli , saira gaon ka syala chhan
Seedha lata ….
2- vai ko nayo=nishab rai bani -banyao hisab rai
Jat-that -rup rang vu gora , ham kala chhau
Seedha …
. Girish Pant writes Geet in Garhwali for intellectuals as Devesh Joshi does so. Still, both the promising poets could not develop power of creating Geet for masses.
Those who read the Gazals and poems of Girish Pant commented that Girish is a promising poet because he has knowledge of Garhwali vocabulary and being in Garhwal, he has opportunity for depicting realism of Garhwal in his future poems .

Copyright @ Bhishma Kukreti, Mumbai, India, 2009

Garhwali , Kumaoni, Himalaya Literature

Devesh Joshi : A Garhwali Poet, Gazal Creator and Prose Writer
Bhishma Kukreti

Devesh Joshi is famous for his intellectual Garhwali Geet, Gazal and modern verses.

Devesh writes poetries on varies subjects and writes prose in Garhwali language on the subjects like Garhwali, grammar commentary of Garhwali audio -video cassettes and films .

Devesh Joshi was born in a Himalayan village Gugali of Chamoli Garhwal, Uttarakhand on 1st August, 1967.
After passing M.A (English) and B.Ed. degree from H.N Bahuguna , Garhwal University, Joshi joined education department of Uttarakhand government. At present, Devesh Joshi is with Sarv Shikhsan Prabhag in Gopeshwar, Uttarakhand,
Devesh Johsi has created more than fifty Garhwali poetries and tens of Gazals in Garhwali . Joshi created more than hundred of Garhwali Geet and most of the creation is published in regional periodicals or are relayed by Akashvani Nazimabad,(All India Radio) .

The legendary Indian singer Narendra Singh Negi praises Garhwali Geet of Devesh Joshi that Joshi is habitual of creating intellectual Geet . Definitely, after reading the Garhwali geet of devesh Joshi, this author says that if Narendra Singh Negi is Tulsi Das who wrote Ramcaritmanas for masses, Devesh Joshi is Keshav das who wrote life of Rama fro highly intellectuals .
The following poem of Joshi shows the intellectual mannerism of Joshi in creating Garhwali Geet:

Kandon Hansai mi phulan ruvai
Laguli Banyu raun kwee thangaru ni pai
Byund man chadhaik log paunchier ainch
Angotho chusai jab ai meri bari

Devesh Joshi does experiment on the form and style of the poems and has been successful in doing so. Many of his poems are good example of sharp satire .
As far as Gazals of Devesh Joshi are concerned, again, they are written for intellectuals too. Though on a telephonic interview, Joshi told to this author that he never tried to focus on intellectuals but it happens that intellectuals start liking those poems .
Devesh Joshi published a book Jinda Rahengi Yatrayen in Hindi too.
Very soon the readers will get collection of poems, Geet and Gazals of Devesh Joshi from Vinsar Prakashan Dehradun

Copyright @ Bhishma Kukreti, Mumbai, India, 2009

उत्तराखंड की जन-भाषा

गढ़वाली, कुमाऊनी और जौनसारी,
पुरातन बोली भाषा हैं हमारी,
मत करो तिरस्कार इनका,
विरासत हैं हमारी.

अस्तित्व मैं है,
गढ़वाली भाषा दसवीं सदी से,
पंवार वंशीय गढ़ नरेशों ने,
अपनी राज-भाषा के रूप में,
गढ़वाली बोली भाषा को अपनाया,
मिलता है जिसका प्रमाण,
तामपत्रों एवं राजपत्रों में.

वीरगाथाओं में,
मांगळ और गीतों में,
मिलती हैं,
गढ़वाली भाषा की,
अतीत की झलक,
अलंकारिक रूप में.

जागो! उत्तराखंडी बन्धु,
मत करो अपनी भाषा का,
आज आप बहिष्कार,
बोलो, लिखो और अपनाओ,
फिर देखना,
होगा अपनी प्रिय भाषा का,
फलते फूलते हए श्रृंगार.

(सर्वाधिकार सुरक्षित,उद्धरण, प्रकाशन के लिए कवि,लेखक की अनुमति लेना वांछनीय है)
जगमोहन सिंह जयाड़ा "जिज्ञासू"
ग्राम: बागी नौसा, पट्टी. चन्द्रबदनी,
टेहरी गढ़वाल-२४९१२२
निवास: संगम विहार, नई दिल्ली
9.10.2009, दूरभास:9868795187
E-Mail: j_jayara@yahoo.com

बर्तालाप

मैंने ,
मन्दिर में स्थापित
भगवान् से कहा .....

तुम,
मेरे आराध्य नही हो सकते ?
जो स्वयं कैद हो ,
वो,
मेरा भगवान् कैसे हो सकता है ?

मेरा भगवान् तो ....
आज का कम्प्यूटर है
जो कुछ भी कर सकता है
कुछ भी ......!

जीवन दे सकता है
जीवन ले सकता है
उदाहरण के लिए
अल्ट्रा साउंड .
अगर -,
लड़की दिखी तो , मार दो
अगर , लड़का दिखा तो , आने दो
क्या तुम ये कर सकते हो ?

नही ना ...????

अगर तुम ये नहीं कर सकते
तो तुम भगवान् कैसे ?

पराशर गौर
२७ अक्तूबर ०९ ११.३० दिन में न्यू मार्केट

मैंने चुनाऊ जीता !

चुनाऊ चाहिए , राष्ट्रपती का हो , या, किसी सरकारी राशन की दूकान के चौकीदार का ! प्रजातंत्र देशो में चुनाऊ की पद्धती एक सी होती है ! आम आदमी याने मतदाता अपना वोट किसी भी उमीद्वार को देता है और इस परिक्रिया में जिस मतदाता को सबसे ज्यादा बोट पड़े या मिले वो जीता , चाहिए ये बोट कैसे भी मिले हो ? चोरी से, हेरा फेरी से , डरा के, धमका के, लुभाके , पिस्टल की नोक से या राजनैतिक हिसाब से बूथ कोचारिंग कर के , कुलमिलाकर अधिक बोट चाहिए ....., खलास ...... कहते है ना , जो जीता वही सिकंदर !
गजब तो तब हुआ की जबकि मै वाहा गया भी नही , और नाही मैंने कोई प्रचार किया ! ना ही मुझे ज्ञांत
था की मेरे सामने कौन खडा है और मै किसके ? इन सब बातो के बाजूद मै जीत गया ! मेरे लिए ये संसार का ११व आजूब से कम नहीं था ! लोग कहते है ताज सबसे सुंदर है ! अरे भाई, होगा !, लेकिन, मेरा ये चनाऊ, मेरे लिए सबसे सुंदर है ,था , और होगा , क्यूंकि मै चनाऊ जीत गया था !
इस चुनाऊ में मेरी जीत के पीछे क्या पता , उस पार्टी या संस्था की मजबूरी रही हो ? या एसा भी हो सकता हो की उस संस्था या पार्टी के पास उमीद्वारो की कमी रही हो ? एसा भी हो सकता है ! ये मेरी सोच है ! सोच है तो सोच है कि, मेरे सामने वाली की छबी जनता में जरूरत से ज्यादा खराब हो, या हो रही हो ? कौन जाने ? इसी बात को ध्यान में रखते हुए शायद बोटरो ने फ्लोर क्रासिग कर मुझे अपना बोट दे दिया हो कि चलो , उससे तो अछा है कि किसी नए/ अनजान को चुने ! जो कुछ भी हुआ होगा एक बात तो तय है कि मै जीत गया !
खुशी तो तब हुई जब किसी ने मुझे कहा कि मै जीत गया ! जीत का अहसास आप क्या जाने ! जानना है तो हारने वाले से पूछो ! इसकी अनुभूती तो जीतने वाला ही समझ सकता है ! उसको वो सब्दो में बया नही कर सकता कि कैसे महसूस कर रहा है ! इसका आनद तो ठीक किसी खुजली वाले इन्स्सन से पूछो कि भया , खुजली को, खुल्जाने के बाद कैसे महसूस कर रहे हो ? और उसका आनद कैसा है ? अरे बंधू .. जब कोई उसकी पीठ खुजला राह था तो तब उसके चेहरे कि हाव भाव देखते कि वो कैसे महसूस कर रहा है ! चेहरा बया कर सता है जुबा नहीं !
दरअसल , ये सब अनुभव कि बाते है ! बिना चुनाऊ लडे, हार- जीत का अनुभव नही होता ! एक और बात . जब से मैंने सूना कि मै जीत् गया हूँ , तो, मेरी बुधी काम नही कर रही है कि मै सता मै बैठू या बिरोध में ? इस जीत के बाद समस्यओ ने मुझे घेरना शुरू कर दिया है ! समस्या कुर्सी की हो गई है ! अगर कुर्शी मिले तो सता के साथ , नाही मिले तो , बिपक्ष के साथ !
अब क्या बताऊ , इस पार्टी /संस्था में , इस कुर्शी के लिए मैंने , अपनी आँखों से सामने मारा मारी देखी है ! ये भी देखा है जो रण-बाँकुरे पहले भी जीते थे , जो तब सता के साथ थे, वे , इनकी, इस कुर्शी के मोह और लड़ाई के कारण, दुखी होकर बिपक्ष में बैठ गए थे ! मैंने ये भी देखा है जो कुर्शी पर जा बैठा था वो उसे छोड़ने को राजी नहीं और जो सता से नाराज हो गए थे वो समझोता करने को राजी नहीं ! इसमें इन दोनों का टॉम कुछ नही बिगडा पर इनकी इस लड़ाई में धारासाही हुई थी बेचारी ये संस्था ! इसकी छाती में ये चुनाऊ लडै, जीते , और अब उसीकी छाती पर ये मूँग दल रहे है !
मै जीता हुआ उमीद्वार हूँ ! आप मुझ से क्या उमीद रखते है कि मै , सब को साथ लेकर चालू ! आप सही सोचते है और मेरा ईराद भी यही है लेकिन बाद में , पता चल कि मै , चल तो रहा हूँ वो भी अकेले - अकेले !
बिचारो की बात आई तो मेरी समझ में ये नही आता कि हमारे बिचार आपस में क्यों नही मिलते ! जब तक हम जीते नहीं थे सब ठीक ठाक था ये चुनाऊ के बाद ही बिचारो में ये क्या तब्दीली आ गई ! क्या कुर्शी कि बजह ! ..साब ये कुर्सी है ही ऐसी !
मेरी पत्नी ने फोन उठया और जैसे ही सूना कि मै चुनाऊ जीत गया हूँ वो मुझ से उन्लाझ पडी ! तुम्हे किसने कहा था कि चुनाऊ लाडो ? इस पचडो में पडो ? पहले ही क्या कम चल रहा तुम्हारी इन संस्थाओं में ? इस जीत से पहले मै और मेरी पत्नी बड़े माजी में हँसी खुशी बतिया रहे थे लेकिन वो इस चुनाऊ के मुधे को लेकर बहत गंभीर है ! इतनी गंभीर कि, चुनाऊ मैंने नाही इसने जीता हो ? हम धडो में बात गए है ! मै इधर और वो उधर ! अभी तो सुरवात है वो भी घर से ! आगे क्या होता होगा, मालुम नही ! अब मै सोच रहा हूँ कि मैं ये क्या कर दिया है ! इस जीत ने घर कि शांति में अपनी सेंध लगा दी है ! समझ में नही आ राहा है कि मेरी ये जीत , जाने कितनो को हंशायेगी और कितनो को रुलायेगी ?

पराशर गौर
अक्तूबर ३० -०९ रात १०.२० पर

जख्या तखी

बुनू , बल हम बडा आदिम ह्वैग्या..... तमीज से , सोच से, अर ध्यली पैसो से भी ! , जब बीटी हम यख, नार्थ अमेरिका ( कनाडा ह्वा या अमेरिका ) अया ! ... सब उत का घसा .. डाल लगली युकी झ्लुडी....., .
बडा आदिम.. ! //////// जसी बल पडया लिखा छी अर सात समन्दर पार भी ऐगीनी पर टाग़ खिचैई ,चुगली जानी आदत अभी तक भी नि गे अर जैल भी कने ..! छा त हम पहाडी ना ?
बड़ी मुश्किल से , नेगी दाद्ल , कोशिश करी की याखा का तमाम पहाडियु थै कठा कराइ जों ! उन सब्यु थै
चिठ्ठी भ्यजिनी ! फोन करी ! एक मायन्म खुदी, ओर्गानैजर बणी ! कलर्क व चपडसी भी ! सिर्फ एका बाना की हम लोग एक जगह कठा हुला अर , .. ह्वैइ भी छन ! हे भै , ... बांज पोड्ली युकी जागा ... शुरुवात अच्छी भली ह्वै पर बीचम तबरी , कैल च्युली माने की कोशिश कई दे .. आदत जू ठैरी !
" मेरी य सम्झ्म यनि आणी च की, एकी जरूरत क्या च ? अर किलै चैद हम थै ? अछा .. , चला माना .. ..., एक आर्गानैजेशन बणीगे ! आप त जण्दे छन की, यख , भी, हम गडवाल अर कुमाऊ सा छा ! ई पंचैत से मयारू सवाल यु च की ... एकु अध्यक्ष कु होलू ????? अर कह बिटी होलू ?
द जा .... कख एकता की बात छै हूणी ! यखत यूँ धडा कराणी की कोशिश शुरू कैदे ! कुछ समझदार लुखुल समझाई बुझाई की बात आई गई कै दी , पर , दिमाग्म त एक पिच त डाली दे वेन गडवाल अर कुमाऊ कु ?
संस्था बणी ! पैली कार्य-क्रम माँ द्वी ऐनी ( गड्वाली/कुमायुनी - अमेरिका अर कनाडा वाल भी ) .. हे भै .. सुआर का बचों का पेट माँ इनु डो की पूछा ना ? हैका कार्य -कर्म माँ पैलत उन अमरीकी -कनडियनि कराइ ! द्वी युका बीचमा डालर थै लेकी खीच ताणी ह्वै .. की तुमारु रुपया की कीमत कम च ये वास्ता हम आप क दगड नि ई सकदा ! द ... करा बल बात ... स्यु साब हवाय अलग अलग ... मित बुनू छौ की केकु आई होला साल यख ?
" ठीक ही बोली कैल... पहाडी भी किसके .. डाल /भात खा के खिसके .." चला हमर दगडी याने कनाडा वालो
दगड त करी करी , पर तख क्या ह्वै ... द्वी धडा ! एक न्यू जर्सी अर हैन्कू वाशिंगटन .. पाह्ड्यु का फड़का !
युतक मै चैन नि आयु .. सिकागो म भी द्वी .. हे भै .. यख उत्का पहाडी नीन जतका संथा बणी गीनी !
जब हमल यु काम , अर, इना काम कनी ही छा त वाखी रैलिदा ! के फैदा ह्वै हमरु यथा पैड़ी लेखी..
रैगया ना कूप मंडुप का मंडूप्मा ! जख्या तखी ......

पराशर गौड़
कनाडा अक्तूबर १८ ०९ सुबह १०.०७ पर

नाक की प्रतीत !

बात नाक की च साब ! इन बुल्दन की अगर नाक न हो त लोक ............ उ भी खै दीन ! अगर दिखै भी जा त , आजकाल कत्कै इन कना भी छन ! जोंकी नाक ही नी उकी क्या प्रतीत ? बुल्दा कुछ अर करदा कुछ ! बोडी छझा का किनर खाडू ह्वैकी छै चिलाणी !

दिसा फिरागत का बाद जनि मै घोर छो आणू त, बोडी का बचन सुणी मैन पूछी ........
" बोडी जी...! यु सूबैर-- सूबैर लेकी, केकु च यु हल्ला हुणू ?

वा बुन बैठी ... यु मचोद्ल ... सन ५२ बिटी अर आज पट २००० हजार ह्वैगीं ! यु नेताओं न , सदान हम थै ठगा ही च ! बड़ा बड़ा भाषणों माँ बोली की अपणो राज्य मिलालो त उत्तराखंड नौ राखला ! मिलदी अप्ण याखा का नौ जावनु थै काम मिलालू ! बिजली पाणी की समस्या से मुक्ती ! युका बुल्या पर हमन अपणी नाक ( मुझाफर नगर की वो शर्नाक घटना) रखी ! अर जब राज्य मिली त .............

यूँ हमरी नाक गिरीबी धरी दे अर अपणी नाक उंची कानी शुरू के दे .."
मी पुछ्णु छो .. जों की नाक नी,, उकी, प्रतीत ही क्या ?

पराशर गौड़
रात १६ अक्तूबर ०९ ९.४१ पर

लगुल छै च त, ठंकुरु घटे ही जालू !

ब्वौजी अभी जवान ही छा, पर , अचाण्चकी वा हम सब थै छोड़ी चलगी , उ भी ..., भरी ज्वानिम ! भैजी परेशान ! बोड़ी हक - चक ! गौ वाल भोंच्या अर मी .. खौल्यु, की, यु, हवा त, क्या हवे ! न रोग न बयाधि ! न मुडरू न डौ ! न हर्पण , न उकाई ! यु बिजोग पोडी त पोडी किलै !
भैजी एक कूणम जम्प्या सी बैठ्या छा चुपचाप ! गौ का लोग एक एक्कै मुख पर छा आण अर अप्ण अपण तरीका से छा बोड़ी अर भैजी थै सांत्वना दीणा ! एक बुजर्गल बोली " बिटा जांवाला दगड कुई नि गे... जू हून छो सी ह्वै गे ! अब अफु थाई संभाल " तभी पधान काकी आई अर बोड़ी से बुन बैठी ................
" दीदी , ... सैद वीकू इतुग्वी तक राइ होलू हमर दगड .. अब हुणि थै क्वी टाल थुडी सकद तबा ...
भैजी तरफ देखी बुन बैठी ... ब्वारी त गे ना ...., ब्यटा त छै च ना ........
" लगुल छै च त, ठंकुरु घटे ही जालू "
मिन बोली .. काकी .. त ब्वारी ठकुरु .. अर भैजी लगुलु व्हा आपक हिसाब से .. है ना ????
वा बोली 'हाँ..." त एकु मतलब यु ह्वै की ब्वौजी याने स्त्री जात मरी अर पुरुष बच्यु रेगी त हैकू ब्यो करै जय सक्द ... व बोली ..... 'हाँ" ..
अर जू दादा नि रैन्दुत , याने ठंकुरु छै च पर लगुलु नि च, या , नि रायु त , क्या ? बौजी हैकू बियो कई सक्द छा क्या ??

उत्तर छो " पत नी " ...

पराशर गौर
१६ अक्तूबर ०९ दिन में २.३५ पर

कशिश

सरहदों के बीचो बीच
मेरा घर था
जो अब बीराना होगया है !
जो कही गुलजार हुआ करता था
दोनों तरफ के लोगो से
कोई आता ,कोई जाता
घडी दो घडी बैठकर
हमारी सुनते ,अपनी सुनाते
कल फिर आयेगे
कह कर जाते ..
वो पल लौटा नहीं आकर !

अचानक
जाने क्या हुआ
अब तो वो दोनों एक दुसरे पर
बंदूके ताने है
एक दुसरे के लहू के प्यासे है
न सुनते है न सुनाते है
अब तो वो केवल
गोलियो की भाषा जानते है !

मेरा घर....
छलनी हो गया है
इन दोनों की गोलियों की मार से
काश ....
वो का सकता की
मर तुम रहे हो ...
मर तो नहीं मै रहा हूँ
तुम्हारी इन गोलियों से !

पराशर गौड़
दिनाक १२ अक्तूबर ०९ समय ३.०६ स्याम न्यू मार्किट