The Night Young Uttarakhand Celebrates the Magic of Uttarakhand Cinema


Friends,

As we all are aware that Young Uttarakhand (Regd. Society) was organizing an event called ‘Young Uttarakhand Cine Awards 2010’, with Bisleri as the Title Sponsor and Rawat Builders Pvt Ltd as the main sponsor. The event was postponed because the Management of Sri Sathya Sai International Centre for Human Values were not able to provide us the Sai Auditorium on 18th April 2010 because of sudden arrival of Shri Sathya Sai. Thus, Young Uttarakhand was forced to postpone the event for which we have already sent you a regret letter.

As promised our Team has booked an alternate venue for the event which is now rescheduled to be held on 9th May, 2010.

The Chief Guest of the Event would be Dr. Ramesh Pokhriyal "Nishank", the Hon’ble Chief Minister of Uttarakhand.

The detail of the function is as under:-


Dr. Sarvepalli Radhakrishnan Auditorium
Kendriya Vidyalaya No. 2, A. P. S. Colony
200 Metres from Subrato Park at NH-8
Opposite Varuna Complex

On Sunday 9th May 2010 (5 pm to 10 pm)

(Entry Strictly by Pass)

The Last Date for booking passes is 30/04/2010 and no requests would be entertained after 1st of May 2010.

We request you to kindly book the passes through our website http://www.yucineawards.com before the Last Date .

Those who are already in possession of old passes may kindly give us a call for replacement of the old passes with new one. (Contact Number 9911022044 / 9818196296/9811511501)

Young Uttarakhand Cine Awards 2010 Press Conference at Dehradun - 5

ETV News Clip

Young Uttarakhand Cine Awards 2010 Press Conference at Dehradun - 5

Young Uttarakhand Cine Awards 2010 Press Conference at Dehradun - 4

Young Uttarakhand Cine Awards 2010 Press Conference at Dehradun - 3

Young Uttarakhand Cine Awards 2010 Press Conference at Dehradun - 2

Young Uttarakhand Cine Awards 2010 Press Conference at Dehradun - 1

Young Uttarakhand Cine Awards 2010 Press Conference at Dehradun

YU सिने अवार्ड्स में आप जरूर आना

छबीलो गढ़वाल मेरु, रंगीलो कुमाँऊ
की धुन पर नाचेंगे जब सभी
ऐसा मौक़ा फिर न आयेगा कभी

आयेंगे मीना, गजेन्द्र और हीरा सिंह राणा
YU सिने अवार्ड्स में आप जरूर आना

स्वर सम्राट नेगी होंगे जिधर
YU सिने अवार्ड्स को छोड़ के जाओगे किधर

जगर सम्राट प्रीतम भरत्वाण
के जागरों की होगी सिने अवार्ड्स में रसाँण

होंगे उधर चन्द्र सिंह राही
उनके गानों पर होगी वाही वाही

संगीता और हेमा जब आयेंगे नज़र
तो ऐसा मौका छोड़ के जाओगे किधर

आयेंगे पन्नू, मदन दुकलन और घनानंद
तो अलग ही आएगा सिने अवार्ड्स का आनंद

उभरते कलाकारों के गीतों की आएगी बहार
देवभूमि उत्तराखंड का मिलेगा सबको प्यार

पूरे विश्वास के साथ कहता है "निशान"
उत्तराखंड सिनेमा बनाएगा अपनी पहचान


Young Uttarakhand Cine Awards
“Celebrating the Grandeur of Uttarakhand’s Cinema"

Visit and book Passes :- http://yucineawards.com

गढ़वाल सम्राट "विपिन पंवार" निशान

धुर्पाल

धुर्पाल
क्वरा फटला
द्वार मौर सगाड
बणन्यू सब्यों कु थूपुडु
वेमा भम्क्याँ कन्डली का डाला
मातल लोक आण चाण कुल दयब्ता
आवा खुज्यावा वेकु ठाऊ..भांडा..लाठी..झ्ह्वाली
सुणन्याकी अनसुनी कैरी बैरा बणगैन सबी की सबी
जनि लग भणक बणनू च डैम मिलनू च क्लेम
खुजेदे कागजू माँ ददा पदददों कु नोऊ अर पुन्गडि पटली |

copyright@विजय कुमार "मधुर"

History of Literature -Garhwali , Kumaoni

History of Literature

History of Himalayan Literature

History of Literature -Garhwali , Kumaoni
Critical History of Garhwali Poetry
Capital Of Uttarakhand in poems of Niranjan Suyal
Bhishma Kukreti

The separate Uttarakhand movement activists dreamt for the Uttarakhand capital in rural Uttarakhand but the administration did the opposite. In spite of people’s choice and verdict , the government agencies and politicians made Dehradun as capital of Uttarakhand . Garhwali poets as Narendra Singh Negi, Puran pant, Veena Pani Joshi, Virendra Panwar, Hemwati Nandan Bhatt and many created poetry aginst Dehradun being the capital of Uttarakhand . Niranjan Suyal created a fine poem against Dehradun and indirectly blames politicians and administration not going for the majority with sharp satire



देहरादूण
कवि : निरंजन सुयाल

राज ह्वेगी देहरादूण
काज ह्वेगी देहरादूण
ब्याळीतैं यो डेरा छौ
आज देहरादूण

देख ह्वेगी देहरादूण
लेख ह्वेगी देहरादूण
बारा कि बरोबरी
एक ह्वेगी देहरादूण

हर ह्वेगे देहरादूण
टूर ह्वेगे देहरादूण
दिल्ली से भी जादासी
दूर ह्वेगे देहरादूण

हाम ह्वेगे देहरादूण
लाम ह्वेगे देहरादूण
डाम पड़े टीरी पर
जाम ह्वेगे देहरादूण

औळ ह्वेगे देहरादूण
बौळ ह्वेगे देहरादूण
देखि लंबो चौडो छौ
गोळ ह्वेगे देहरादूण

सौत ह्वेगे देहरादूण
मौत ह्वेगे देहरादूण
हौर क्वी नि मिली
भौत ह्वेगे देहरादूण

Copyright @ Bhishma Kukreti, Mumbai, India, 2010

सुणनि छैं तू

हेजि यथैं सुणा दौं,
क्या छैं बोन्नी हे भग्यानी?
अपन्णु कपाळ कि तुमारु,
तुम्न एक बात भि सुणि,
क्या..झट्ट बतौ?
पदान जिओर भग्यान ह्वैगिन,
अरे! यनु बोल दौं,
यीं दुनियाँ बिटि चलिग्यन,
क्या तेरा नाक फर खाज छ होणि?
नितर तू भि गाड़ फूली,
पदानि बौ की तरौं,
मेरा भग्यान होण सी पैलि,
छिभै क्या छै बोन्यां,
तुम देखिक त,
ज्युंरा भि डरदु,
द चुपरा गिच्चू न चलौ,
"सुणनि छैं तू".

रचनाकार: जगमोहन सिंह जयाड़ा "जिग्यांसु"
(सर्वाधिकार सुरक्षित ३१.३.२०१०)
दूरभास: ०९८६८७९५१८७

ओलि गदनी,

ओलि गदनी,
खाई भताग,
पली गदनी,
ह्वै निसाब,
जमानु यनु,
जैकि दाब.

झुरि पराण,
कख जाण,
पोटगि फर,
लगिं आग,
माणदु निछ,
पापी पराण,
क्वी बोल्दा,
कनु लगि,
तैकि पोटगि ,
फर मसाण.

रचनाकार: जगमोहन सिंह जयाड़ा "जिग्यांसु"
(सर्वाधिकार सुरक्षित ३१.३.२०१०)
दूरभास: ०९८६८७९५१८७

History of Literature of Himalayan, Garhwali, Kumaoni Languages

History of Literature
History of Literature of Himalayan, Garhwali, Kumaoni Languages
Save Tigers in Garhwali poems Literature
protect Tigers in Himalayan Literature
Protect the Tigers in the Poem of Veena Pani Joshi

Bhishma Kukreti

Save the tigers is not the call of this century but Mahabharata, Ramayana also described the importance of population of tiger , forest and conducive environment for humanity . Indian religions as Jainism or Buddhism are based on total non violence for protecting humanity. The poets of each languages , now, are for protecting Tigers for the benefits of humanity . As Sensible poets William Blake, U Win Kyi, Idy Hope, Hari Jagnathan Bal Subramanian , Pooja Ladyluck, Tikuli, Bindya, showed their worries about diminishing the numbers of tigers , the prominent Garhwali poetess and famous for her poetries for environment, nature and concerning about women -Veena Pani Joshi created a fine poem in Garhwali . In the following poems Veena Pani tells the reason for lowering numbers of tiger that is the greed of human only.

लाचार बाघ
कवित्री : वीणापाणी जोशी

बाघ लग्युं
बस्त्युं मा
ज्युंदा मनखी बूकौणू
मनखी मेस्युं जंगलूँ मा
बाघा बांस बूकौणू
स्यूं जंगलूँ
स्यूं जीव -जन्तुं
बुग्याळ तक घुळणू
बाघ लाचार
पापी पेटे खातिर
मनखी धिक्कार
अति लोभै खातिर
मुंड पर
मत्थी वलों कु
वरद हाथ पैकी

Copyright @ For comments Bhishma Kukreti , Mumbai, For poem Veena pani Joshi, Dehradun, India 201

Satire in Literature

Satire in Himalayan literature
Satire in Garhwali Kumaoni Literature
Satire in poems of Vina Pani Joshi
Bhishma Kukreti

Most of the readers and critics perceive that the famous Garhwali language poetess Vina Pani Joshi create the verses related women, discrimination with females, interpersonal relation love, environment, animals, birds, insects, forest , flowers . However, Veena Pani Joshi created marvelous pieces of political satirical poems too in Garhwali language. The satire in her poems is very sharp and exposing the system and administration bluntly . Famous critic, research scholar, poet, dramatist, language scholar Govind Chatak describes her satirical poems as very sensitive and with realism Govind Chatak praised her satirical poems -Chhanch ku Parya, Mulyankan, Ajadyopachas dasak, Mundi, Ya Jagwal Kab tak? with outstanding remarks




अजादयौ पचासों दसक
कवित्री : वीणापाणी जोशी

सबसे अच्छी फसल ?
आयोगों कि
सबसे अच्छी उपज ?
नेतों कि घिमसाण ,
सबसे अच्छी झड़त?
विदेशी कर्ज
सर्वोत्तम विकास ?
उद्घाटन , सेमीनार, राहत कार्य ,
सबसे बढ़िया बीज ?
आश्वासन ,
सबसे सस्तो ?
मनखी I
देश कि दसा ?
पखदौं ! जगवाळणा रा !
जगवाळणा रा !,

Copyright @ Bhishma Kukreti, Mumbai and for poem Veena Pani Joshi Dehradun , India 2010

History of Literature of Himalayan, Garhwali, Kumaoni Languages

History of Literature

History of Literature of Himalayan, Garhwali, Kumaoni Languages
Poverty and Personal Accounts in the Poems of Prem Lal Bhatt -Part II
Bhishma Kukreti

Prem lal bhatt can easily be positioned in describing sadness, grief, agony, of poverty in Garhwali poems as the famous poets Confucius, Charles Baudelaire, Charles Dickens,David Olsen, Du Fu, Ernesto Cardenal, Frank Mc Court, Frederick Douglass, George Lamming, Gustavo Gutierrez, Julia Vinograd, Jelaluddin Rumi, Kazi Nazrul Islam, Michael Harrington, Maria Eugenia Lima, Miguel Hernandez, Mirabai, Muhammad Mahdi Mahdi al-Jawahiri, Muhammad al-Maghut, Pope Pius X, Ryokan, Samuel Johnson, James Boswell's , Wislawa Szymborska, Thich Nhat Hanh, for their description of sad situations of poor and the struggle, pain, social derived conditions, hunger, lowest needs but not fulfillments of those needs of poor.


१- म्यारो एक ही त कसूर च
मि गरीब छौं धनहीण छौं
उंड फुंड　हेरा फेरी की
मि तैं सद्यानी अवांद रै


२- अपणा भुज्याँ यू बुखणा छन
कै तैं बि दोष नि देन्दु मी
यू गरीब को त स्वाभाव रै
पिछने की रोठी ही वैन खै

When a reader reads the poems of Umal (A Collection of Poems and Personal Account of Poverty ) , by Prem lal Bhatt, the readers experiences the emotions as grief, awe, detachment, remorse, fatigue, indolence, depression, agitation, anxiety, stupor, dejection, eagerness, disorder, terror, trembling etc. Prem lal Bhatt expertly describes sadness in his poetries that the wealthier readers feel the pinch of poverty and its emotions .

४- हर दिन म्यरु बीमार रै
हर रात रै विधवा म्यरी
म्यरी बिनसरी पन्द्य्रौं मा रवै
मेरी रुक्म न डाल़ा फांस खै

Copyright@Bhishma Kukreti, Mumbai, India, 2010

History of Literature of Himalayan , Garhwali , Kumaoni Languages

History of literature
History of Literature of Himalayan , Garhwali , Kumaoni Languages
Tragedy of Poverty in the Poems of Prem Lal Bhatt
Bhishma Kukreti

Prem Lal Bhatt is one of the prominent signature in Garhwali poetic field . His way of creation of Garhwali poetry is definitely different than his contemporary as Abodh Bandhu Bahuguna, Kanhaya Lal Dandriyal, Girdhari Lal Thapliyal ‘Kankal, Lalit Keshwan or Jeet Singh Negi.

Prem lal Bhatt created many memorable poems related poverty, the disaster of poor, catastrophe of poor farmers differently than others in Garhwali language literature.
Tragic emotion is his speciality, when he describes poor man's agony:

१- इनि खैsरि हैं, इन खsरि तब
सौब बाबू दादा बि याद ऐं
इनु रुत रुत मी ह्वै गायों
जणू मेरो दुश्मन बि नि ह्वै

The biggest tragedy is that the poor man can not express his tragdy to others or is unable to complain about those who deprived his rights

२- मि तैं उर्ख्याल़ा की घाण सी
क्वी ढोळीगे क्वी कूटिगे

Is it not the paradox of innovation of agriculture and industralization that the milk producer dont get opportunity to use his own produce because of exploitation in this world ??

३- घ्यू त घ्युई रै ब्याज मा
मय्दु तलक यूँ ण ही खै
४- खाण ख्यन्न की उम्र मा बी
न मि खेली सक्यू ना खै सक्यू
कबि गास गिच्चा गै बि चs
चटणू तबी बि नि ऐई

Copyright @ Bhishma Kukreti, Mumbai, India, 2010

उड़ि जा रे मन

तू पंछी बणिक, ऊँ डाडंयौं का पोर,
जख डाळ्यौं मा घुघती, होलि घुराणि,
कखि होलु बासणु चकोर.

भौंरा रिटणा होला फूलूमा,
हिंसर किनगोड़ की दाणी,
गाड डगदन्यौं मा बगणु होलु,
छोया ढुंग्यौं कू पाणी.

कखि होलि सजिं बैखु की कछड़ी,
होला ऊ बैठिक छ्वीं लगाणा,
गौं का बाटौं फुन्ड होला हिटणा,
ज्वान अर दाना सयाणा.

कखि होला बजणा ढोल दमाऊँ,
कखि होलु लगणु घड्याळु,
होलु क्वी डगड़्या देवतों का ऎथर,
देणु घरया घ्यू कू धुपाणु.

बुबा जी होला तिबारी मा बैठ्याँ,
कुड़ कुड़ ह्वक्का पेणा,
सैडा खोळा का भै बन्ध होला,
ओंगणा हबरि सेणा.

हैंसणि होलि जोन द्योरा मा,
डांडी कांठी होयिं जुन्याळि,
टिट्यौं पोथ्लु होलु टिट्याणु,
बोडा बोन्नु मैन सुण्यालि.

रचनाकार: जगमोहन सिंह जयाड़ा "ज़िज्ञासु"
(सर्वाधिकार सुरक्षित, प्रकाशित २७.३.२००३ )
दूरभास: ०९८६८७९५१८७
E-mail: j_jayara@yahoo.com

History of Literature (Himalayan, Garhwali , Kumaoni Languages )

History of Literature
History of Literature (Himalayan, Garhwali , Kumaoni Languages )
One Astonding poem by Girish Sundriyal
Bhishma Kukreti
Tihri Dam has been the most discussed aspect in Garhwal and the garhwali literature creators created many poems/prose on this controversial subject. From historical point of view of Garhwali literature, Lalit Keshwan is the first Garhwali poet who touched this subject satirically in his poem . After that many poets created poetry on Tihri Dam subject. Girish Sundriyal created a marvelous piece of poetry on dam as under. This dDam poem will clarify the power of vocbulary with Girish Sundriyal
डाम
गिरीश सुंदरियाल
कैको मिटे नाम
कै तैं मिले काम
कैकी खिंचे चाम
कैको लगे लाम
कैकी ह्व़े हाम
कैको डूबे धाम
कै तैं मिले दाम
कैको बणे डाम
Copyright@ Bhishma Kukreti, Mumbai, India, 2010

History of Literature (Himalayna, Garhwali, Kumaoni Languages )

Girish sundriyal : A Prominet Signature In Garhwali Poetic Wolrd
Bhishma Kukreti
Girish has very unique speciality that he can describe the old or common subject by new wordings and the audiance enjoyingly says in kavi Sammelan " ek Dain hauri, Ek Dain hauri ( Once more, once more ) and you will agree with the audiance by reading this poem:
अदयांजलि (शराबांजलि )
गिरीश सुंदरियाल
हमर यख
अब एक नै रिवाज चलणू च
की कार्यकर्मु शुर्वात
श्रधांजलि से हो ना हो
वैको समापन
बिना अदयांजलि (शराबंजलि ) से नि हूणू च

Copyright @ Bhishma Kukreti, Mumbai, India for comments and Girish Syndriyal for poem , 2010

History of Literature (Himalayan, garhwali, Kumaoni Language )

History of Literature
History of Literature (Himalayan, garhwali, Kumaoni Language )
History of Ghazals in garhwali ;iterature

Netra Singh Aswal as Garhwali Ghazal Creator
Bhishma Kukreti
Critics and History of literature writer will admire, praise, remember Netra singh Aswal for his new thinking for
Garhwali poetry creation. Netra singh never hesitated experiments in Garhwali poetry.
. From subject point of view too, he did not limit himself to udyar, guthyar , pakh pakhyad but took Garhwali poetry beyond Udyar, Guthyar . He might be first Garhwali poet who discussed international and national subject through Garhwali poetries
Netra Singh Aswal is one of the creators who initiated creating Ghazals in Garhwali language and tries to expand the form of Garhwali poetry beyond conventional Geet (lyrics) . As far as record is concerned , we have nine ghazals in Dhanga se Saxatkar (poetry collection of Netra Singh Aswal ) In his Ghazals, Netra Singh discussed the national, international, human related subjects more than hills of Garhwal. Let enjoy his one Ghazal:

इथ्गा किले नाराज छौ , सरदार जी
अपणू बि छ छ्वातु -सी घरबार जी -१

उबर ब्याला , पांड ब्याला , जखी बि आवा बैठा जी
अपणू तs सेवा खुणे अवतार जी -२

कुछ भी माँगा , कुर्सी छोड़िक सभी तुम खुण
पण ह्यां ब्वने , यख जनता च बदकार जी ३

संबिधान कु लेख चुचों . कैन पाढ़ा , कैन गूणा
लाटों की छ्वीं , इनी कै चलदी सरकार जी -४

हित लिस्ट मां छौं , सुण, मिल, जै दिन बिट्की

सच ब्वाणु छौं , भै का सुन अंगार जी --५

Copyright @ Bhishma Kukreti , Mumbai, India, 2010

डाक्टर विपिन पंवार की थपडलगान्दी गजल

१- कै कै थैं समझौलू भैजी
ये मुल्कौ अब क्या होलू भैजी

२- खाट च झिल्ली , टाट चिर्युं
सीला पाखों अब क्या होलू भैजी

३- धौण धरीं च ड्यारादूण म
गैरसैण अब क्या होलू भैजी

४- बांदर तापणा घाम धुरपळीम
कुकुर भित्र सब क्या होलू भैजी

Copyright @ Dr Vipin Panwar , paudi, garhwal, 2010

Ghazals in Garhwali, Sher, Nagme in Garhwali

डाक्टर विपिन पंवार की गढ़वाली गजलें

१- क्वी हाल नी दिखेणा चुचौं कुछ करा
पौड़ छन पिछेणा चुचों कुछ करा

२- नंगो छौ तू नागी ही रेगी नांग
तिमला छन खत्येणा चुचों कुछ करा

३-अज्युं तलक बि मैर कखी त बांग देंद
काखी नि ऐ बियेण्या चुचों कुछ करा

४- छाडिकी फटगेकी बीं बुखो ही पै
चौंळ छन बुस्येणा चुचों कुछ करा

Copyright @ डॉक्टर Vipin Panwar Paudi

History of Literature ---Himalayn , Garhwali , Kumaoni

History of Literature
History of Literature ---Himalayn , Garhwali , Kumaoni
Ghazals, Shers, Nagma, Najam in Garhwali Language
Madan Duklan : His Excellency Of Garhwali Ghazals

Dear Parashar Ji
You talked about other Garhwali Ghazal Creative and i also agree that there have been many Garhwali Language Ghazal makers .
One of the astonding, excellent Garhwali Ghazal makers is Madan Duklan . Read his Ghazals and you will find he used new symbols in Ghazals too


हवैजाज सी उड़दन सुख
Ghazal By Madan Duklan
१- कबि घाम छ कबि छैल छन
ये त जिन्दगी का खेल छन
२- रोज होंदन इम्तान यख
पास हूणा क्वी फेल छन
३- सूनु छक्वे यख नाक णि छ
जोग का ये खेल छन
४- बंजों देखि रुणा बल्द
हळया नदारद गैळ छन
५- ह्वैजाज सी उड़दन सुख
दुखून की लम्बी रेल छन

Copyright @ Bhishma Kukreti Mumbai , India for comments and Copyright @ Madan Duklan for Ghazals, Dehradun India 2010

History of Literature of Himalaya, Garhwal, Kumaon

History Of Laiterature
History of Literature of Himalaya, Garhwal, Kumaon
Ghazals, Sher, Shayri in Garhwali Literature, language
Wrong Planning and Lazy Males in Ghazals of MadhusSudan Thapliyal
Bhishma Kukreti
Before, British era, Uttarakhandis used to use conventional and sustainable technology and knowledge for agriculture , horticulture, husbandry , reproduction of domestic animals . However, later on, the planning from centralized system brought many problems for rural Uttarakhand. Uttarakhandis were knowledgeable for protecting the water resources but the central and planning planners brought non-conducive planning for development and this new developmental applications created many new problems as drying of old water reservoirs. The planners brought he buffaloes/ oxes from plains , which were unable to adjust the hilly environment or the Uttarakhandi cattle were unable to mate with strange cattle brought from plains. This nonadjustable planning harmed the development . On top of it, the inhabitants of Uttarakhand are indifferent to the development. Garhwali Ghazal Smarat showed these aspects of wrong planning and laziness of males in his ghazals

१- मेरी गाती को पाणी बणि गे परवाण
लवाई का नौल़ा-छोयों मा आयी गे बुस्याण
२- वोंको बागी मेरी भैंसीs माया णि बिंगदु
बेलाड़ू दे द्यावा यीं कबी नि बियाण बेलाड़ू = जन्वारून तैं गैबण क़रणो टैक्स
३- लमडेर बैखों का मुल्क मा माटा का देवता
सुना-सी कुंगल़ी बांद छ धुन्गों की आण आण =कसम, आन
४-धारा -पंदेरा, घाट -राठ जमिगे सिंवाल़ू
पाणि से अनमोल छन यी रुपयों की खाणी
Copyright @ Bhishma Kukreti , Mumbai, India, 2010

पहाड़ की संस्कृति

दिखावा की रैगि,
बद्लिगी सब्बि धाणि,
अर छूटिगी छट,
मछोई का हाथन जन,
माछी की तरौं,
कुजाणि कथैं छ,
बग्दु जाणी.

जै मुल्क का मन्खी,
छोड़ि देन्दा छन,
अपणी संस्कृति,
अर रौ रिवाज,
ऊधार ली लेन्दा छन,
बिराणि संस्कृति,
जन होन्दि छ,
शरील मा खाज.

सोचा! क्या यू सच छ,
नितर लेवा संकल्प,
अपणि संस्कृति का,
संचार का खातिर,
अपणा मन मा,
किलैकि हम ढुंगा निछौं,
वन्त ढुंगा पहाड़ का,
हमसी भला छन,
ऊँकू मन नि बदली,
हमारी तरौं.

रचनाकार: जगमोहन सिंह जयाड़ा "ज़िग्यांसु"
(सर्वाधिकार सुरक्षित २७.३.२०१०)
(पहाड़ी मन मेरा...नहीं बदला....आज भी)

पहाड़ की संस्कृति

दिखावा की रैगि,
बद्लिगी सब्बि धाणि,
अर छूटिगी छट,
मछोई का हाथन जन,
माछी की तरौं,
कुजाणि कथैं छ,
बग्दु जाणी.

जै मुल्क का मन्खी,
छोड़ि देन्दा छन,
अपणी संस्कृति,
अर रौ रिवाज,
ऊधार ली लेन्दा छन,
बिराणि संस्कृति,
जन होन्दि छ,
शरील मा खाज.

सोचा! क्या यू सच छ,
नितर लेवा संकल्प,
अपणि संस्कृति का,
संचार का खातिर,
अपणा मन मा,
किलैकि हम ढुंगा निछौं,
वन्त ढुंगा पहाड़ का,
हमसी भला छन,
ऊँकू मन नि बदली,
हमारी तरौं.

रचनाकार: जगमोहन सिंह जयाड़ा "ज़िग्यांसु"
(सर्वाधिकार सुरक्षित २७.३.२०१०)
(पहाड़ी मन मेरा...नहीं बदला....आज भी)[/

1- तिन त बूती छे मसूर

Uttarakhandis of all places will never forget the non democratic attitude , inhumanly behaviour of Uttar Pradesh administration at the time of Uttarakhand movement and specially the approach of so called socialist Mulayam Singh Yadav then Chief Minister of Uttar Pradesh who used many dictatorial practices to stop Uttarakhand movement . All Uttarakhandis will always remember Ram Pur Tiraha when Uttar Pradesh Police men showed their wickedness and suppressed the movement activist for going to Delhi . The new state movement activists wanted the capital of Uttarakhand in rural Uttarakhand (Gairsain) but the central government choose Dehradun as the capital of Uttarakhand . Most of the poet of garhwali language did wrote about Uttarakhand movement , Ram Pur Tiraha and the behaviour of administration for not making capital of Uttarakhand in rural Uttarakhand. In these circumstances, the poet Madhusudan Thapliyal addresses for unity and for initiating another movement with force.tin

1- तिन त बूती छे मसूर
जमिग्याई किले धतूर ?
२- बणइगे राज राजधानी
पण अज्युं बि दिल्ली दूर
३- उत्तराखंड उतडां चल
बोल कैको कसूर ?
४- हेS ल़ा आन्दोलनकारी
अब नी रो , तू अब नी झूर
५- गांधी , मसूरी , -खटीमा
द्वी अक्तूबर रामपुर
६- कोदू-झंगोरू खा, नी खा
होणू च अज्युं फतूर
७- रिस्पना का मुर्दा घाट
घूर घुघूती घूर-घूर
८-मुट्ठी बोट मुक्का मार
कैर दे सौब चूर -चूर
*******रिस्पना नदी के नजदीक विधान सभा भवन है
Copyright Bhishma Kukreti, Mumbai, India 2010

Gazals, Gajals in Garhwali Poetry

Gazals in Himalayan Languages
Defing Culprits by Madhusudan Thapliyal through Gazals
In his introductory note of Harbi Harbi Gajal collection , Madhusudan writes that the poetry is for the benefits of people and not only for intellectual enjoyment of the poet. Gazal is also written for hidden meanings and in the following Gazals , Madhusudan Thapliyal alerts the people for recognizing the real culprits who are taking the resources of the people and people are deprived of their fundamental rights .
१- यू को च जू हम्थैं गोर समझी हकाणू
सूखु पराळ खलैकी, दूध घ्यू चाणू
२- अपणा पुंगड़ा किन्गोड़ा बाड़ धैरी
हमारी सार्युं मा बखरा चराणू
३- हमारा बगत संट ह्वेकि बौगा
अपणी दें धारूँ धारूँ धै लगाणू
४- गंगा का छाला अपणी मवासी बणएकी
माछि मार -मारिक बांथी लगाणू
दुन्या भर को चंट छ , चकडैत हरामी
अफ बnयूँ सल्ली हम तैं लाटु चिताणू
Copyright @ Bhishma Kukreti, Mumbai, India, 2010

Gajals, gazals, Sher, Shayri

Gajals , Sher, Shayri in Garhwali literature
Frustrating State of Uttarakhand in Gazals of Madhusudan Thapliyal
Bhishma Kukreti
There were farmers, all types of creative, migrated Uttarakhandis , social workers, teaching community, government servants, shop keepers and all for Uttarakhand movement . Every body dreamt that new state Uttarakhand will be a Ram Rajya a model new province/state not only for India but the best example for developing countries too that new state will fulfill the aspiration of people of lowest demographic level. However, the dreams of all people in Uttarakhand and Uttarakhandi outside shattered down by politicians and government agencies and corrupted people . Garhwali Gazal samrat Madhusudan tells the maddening, wearisome conditions of the new state in his Gajals with stress :
१- मिलिगे अपणो राज लेकिन
कन मा चललो काज लेकिन
२- गीत लगणी छन बल घुघूती
कास बजौंला साज लेकिन
३- पैन्छा मा छ सारा मवासी
कनम द्योंलो ब्याज लेकिन
४- खाली अन्न -धन क कोठार
जिकुड़ी पा छन नाज लेकिन
५- ब्याळी -पर्सी त गैगी फूका
फिरी ग्यायी आज लेकिन
६- हथ कापाळी थैं खज्याणा
घुण्ड बंध्युं छ ताज लेकिन
७- ह्वेई गेनी राजा मंग्त्या
औंदी नी छ लाज लेकिन

Copyright Bhishma Kukreti, Mumbai, India 2010

Gazals, Gajals, Sher , Shayri

Gajals , Gazals in Garhwali Language
Sher, Shayri Gazals, Gajal in Himalayan languages
It is wrong misconception among most of people that Gazals are about subject of Love. However, most of Gazal makers offered us very fine philosophical poems too. Famous Urdu gazal makers as Raghupati Sahay alias Firq Gorakhpur , Gani Aijaj, Ullaundin Naiyir, Iqbal, Shakeel, Akhtar Sheerani, Ahmed Faraz, Zarina sani, Vinay waikar, Najish Pratapgadhi, Meer, Jauk, Ghalib, Jaheer Gazipuri , Abr wrote vey fine philosophical gazals too

Madhusudan created varies subject Gazals in Ggarhwali and created philosophical gazals too

1- यू जिंदगी को मेल छ

मौत को एक खेल छ

2- दुखुम सुकू, सुखं हैरू

डाळी मा को बेल छ

३- चिफळऊ मन च रेडी ना

पाणी मा बि तेल च

४- भागिकी बि मुक्ति णी छ

या त खुल्ला ही जेल छ

५- आंखी नाकै सिस्त रख

हरक -फ़रक मा भेळ छ

६- अपणी खैरी बीराणु सुख

खुजे ल्हे तख़ सेळ च

७- सीटी, धुंआ , छ्क्क -छुक्क

मुजदा क्वीलौंS रेल छ

Copyright @ Madhusudan Thapliyal , haridwar, Uk, India, 2010

Gazal, Gajal, Gajal , Gajal in Garhwali Garhwali language

Madhusudan Thapliyal published First Garhwali Gazal Collection (2002 AD) and this volume 'Harbi harbi ' is a historical event for Garhwali literature
Read a few more gazals of Madhusudan Thapliyal and you all will appreciate the fine blending of satire, realism and frustraion .
गजल सम्राट मधुसुदन थपलियाल की कुच हौरी गजल
झूठ- सच्च की जग्वाळ
आज - ब्याळी , पर्सी भ्वाळ
पाणी पंदेरों सुखी
बंठों बैठिगे सिंवाळ

देळी देव की नान्घी
चौक लमडेर फ़िक्वाळ

ध्यब्रों -बखरों को मुल्क
रिक बाघ की बमताळ

जिकुड़ी तिसल़ी चौमास
आँखी -आंख्यूं बस्गाळ

राज वूं की छ वूंकू
जॉनका खीसा ज्यून्दाळ

कुकुर बिरलोँ यार
मनिखों दगड़या स्याळ

पुंगडी - पाखी हनुमान
फसल सीता को घ्याळ

Copyright @ Madhusudan Thapliyal, Haridwaar, Uk , India, 2010

गढ़वाली ग़ज़ल -सम्राट मधु सुदन थपलियाल कि कुछ ग़ज़ल

तेरो रूप हेरणु छ , पराण हर्बि हर्बि
एक नजर त देख , मी पछ्याण हर्बि हर्बि

जाण कि छ्वीं न लगौ अयूँ छौं मुश्किल से
आज छौं पर भोळ मीन नी आण हर्बि हर्बि

कुछ न कुछ फुके छ तेरी जिकुड़ी कि भौण
प्रीती क सवाद कि चिलखाण हर्बि हर्बि

जणदु छौं मै, माया को कौथिग वीरेगे
भली नी छ मन मा या घिमसाण हर्बि हर्बि

आंख्यु आन्खुं सानि नी छ इथ्गा बगत
तू बाच गाड मिन त धाई लगाण हर्बि हर्बि

सौण की कुएडिम मेरी आँखी बरखली
रुंदा -रुंदी तिनीS त बुथाण हर्बि हर्बि
Copyright Madhusudan Thapliyal, Haridwar, Uttarakhand, India, 2010

Himalayan (Garhwali-Kumaoni ) Art , Literature

Basant Geet : Honoring Spring by many Angles
(Review of Poetry Collection Basant Geet by Mahesh Dhashmana Shashtra )
Bhishma Kukreti
Spring is an astounding natural phenomenon , spring brings many metabolic changes the earth, plants and animals or in all living organisms . That is the reason that in every language, poets created poems related to spring (Basant) . Internationally famous poets of various languages as Tu Fu, Alfred Lord Tennyson, Thomas Tusser, Amy Lowell, Henry van Dyke, Walt Whiteman, Thomas Nashe, T S Elliot, William Shakespeare, Robert Frost, E.E Cummings, Robert Herrick, Emily Dickenson, Sir Thomas Malory, E A Housman, Algernon Charles Swinburne, M. Travis Lane, Linda Pastan, P. K. Page, William Matthews, Norwegian poet Olav H. Hauge, Michael Longley, Viennese (German) poet Hugo von Hofmannsthal , Théophile Gautier , John Webster, William Blake, William Wordsworth, Christina Rosette, D H Lawrence, Robert Louis Stevenson, Gerard Manley Hopkins, John Clare, Carl Sandburg,Denis Dunn, Dorothea Grossman, Doug Holder, Margaret James, Wayne Jarus,Guy Kettelhack, Christine Klocek-Lim, Steve Meador, Justine Nicholas, Jack Peachum, Don Rehling, Lisa Shields, Larissa Shmailo, Ingrid Toth, Melissa Varnavas, Bill Vartnaw created poetries on spring (Basant ) .
In Garhwali language, there are many folk songs and sayings about spring. Many or most of the modern Garhwali poets created one or a couple of verses in Garhwali language.
Mahesh Dhashmana Shastri is the only Garhwali poet who is fully dedicated to Basant or Spring and he has been singing his spring related poems in various cultural conferences , Akashvani, in private or at any suitable place wherever audience is there from 1979. Akashvani has been relaying his spring poems for many years.
In this volume Basant-Geet ( Rhymes of Spring) , thre are twenty poems of Mahesh Dhashmana related to spring. Only.
The subject varies from the beginning of spring, changes in the season, blooming of various types of flowers in Garhwal, springing up many herbs from the earth, etc. Many poems are related to love songs ( happiness because of meeting of lovers and sadness by separation of lovers) are marvelous piece of poems. The poet also shows effect of migration from Garhwal in his spring poems and the readers will enjoy the symbols in such poems . A spring poems is for worshipping the Goddess Durga. The poet Mahesh Dhashmana also related the philosophy of Geeta to the emerging of spring and passing of spring that is coming of summer season after spring is over. Mahesh has been successful in narrating the cultural activities of Garhwali folks in the spring months (the months of song and dance) . There is prayer of spring in this volume besides the poet describing many philosophies and human /animal activities of spring thorough his poetries.
The language of poems is very simple and easily understandable. The songs created are in conventional methodology. Mahesh Dhashmana used various types of figures of speech in describing or praising spring effectively.
The history of Garhwali literature will remember Mahesh Dhashmana for his dedication to Spring in Garhwal and popularizing Basant Geet among common men through various medium .
Basant geet
By Mahesh Dhashmana Shashtri
Himalay Printing Press
Ganga Datt Joshi Marg
Kotdwara , 246149

Copyright @ Bhishma Kukreti, Mumbai, India, 2010

Garhwali, Kumaoni, Himalayan literature

Aunar : The Poems of Varied Subjects and Varied Formats
(Review of Garhwali poetry Collection by Chinmay Sayar )
Bhishma Kukreti
Renowned , knowledgeable Garhwali language critic Bhagwati Prasad Nautiyal states that fundamentally, Chinmay Sayar is the Garhwali poet of philosophy and positions Sayar as the critics positioned George Santayana , Lucretius , Dante , Goethe and including Lorna Bailey, Coleman Barks, Sri Chinmoy, Thomas Crowe , Daniel Ivan Granger, Thich Nhat Hanh, Jane Hirshfield, Alan Jacobs, Daniel Ladinsky, Silent Lotus, Mary Oliver as the poets of philosophy. The basic reason for Natiyal’s statement is that that Chinmay has the poetry subjects of substances and he tell us many things , which we are unable to see . For example an almond nut is simple nut but Chinmay says through his poetry that always, the almond nut takes happiness and sadness with same feelings :
Akhod
Sukham dukham
Katka pyar ch
Dacha
Katha putuk
Myala ch
The famous political, social and cultural historian of Garhwal and pot dr Khyati Singh Chauhan criticizes Bhagwati Prasad Nautiyal for limiting Chinmay Sayar as philosophical poet. According to Chauhan, Chinmay Sayar is the poet of varied subjects and styles.
Both critics are right in their statements and perceptions. Bhagwati Prasad Nautiyal rightly sees spirituality and philosophy in the poems of Chinmay and Khyat Singh Chauhan finds variations and many raptures or emotions in the verses of Chinmay Sayar
It is better I provide an introductory note on a discussion of Philosophy and Literature: Poets and Philosophers as under (Ref-1) :
“ Throughout history, and not least in the modern period, where genres and disciplines have become blurred, poets and philosophers have inspired one another reciprocally. Sometimes the philosophers reveal how their most essential insights could never have been reached without the suggestions envisioned by some–at least for them–elect poet. Furthermore, in some cases, powerful philosophical interpretations of poetic masterpieces have founded new modes of thinking and experiencing or shaped entire epochs of culture, defining their distinctive outlooks”
If the poet sees amazing attractive smell in sweating, Nautiyal is right in recommending chinmay Sayar as philosophical poet. At the same time when Chinmay Sayar says that :
Mafiya kanunau dhaji udaik chatkanu ch
Ar neta
Kanunai dhauni ma baithik sapkanu ch
Khyat singh Chauhan rightly tells that Chinmay sayar has variation in the subjects of his Garhwali verses.
As far as the poems of latest poetry collection ‘Anaur’ (2010) by Chinmay Sayar are concerned , they are in varied in nature , style and narration .There are forty poems selected in this volume and some poems are old from earlier four poetry collections by Chinmay and many are latest creation .
The subject varies poem to poem in this volume of Sayar. The subject are related to spirituality, wrong happenings in the social life, political life, very good happening in the nature and many poems are showing frustrating conditions at all levels.
There are raptures as love, humour, laughing, disguise, peace, paradoxes, frustrations, zeal, apprehension, cruelty, hope, hopelessness and many more emotions in the poems of Sayar .
The for of poems are also of varied in style and format. There are Kundaliyan , Doha (couplets), geet (lyrics), ksanikayen (short poems) and prose poem (hybrid of poem and prose) in this volume.
The language is very much with full of dialects of Rikhnikhal (Tahseel Lansdowne ) and many supporters of so called Standardization in Garhwali Literature will definitely criticize Chinmay Sayar for using Salani dialects, however , this author fully supports Sayar for bringing regional touch in his poetry. Though his poetry is full of Salani dialects, the language of each poems is simple and well understandable by non Salani too.
Over all , the poems of Chinmay are intellectual ones and intellectual genes will enjoy the poems of Sayar of this latest volume
Aunar
Publishing year: 2010
Avichal Prakashan
3/11 Hydal colony
Bijnor, (U P ) 246701
India.
Reference
1- Philosophy and Literature : Poets and Philosophy, ...
sitemason.vanderbilt.edu/files/bE74s0/CLT%20360%20Philosophy%20and%20Literature.doc

Copyright @ Bhishma Kukreti, Mumbai , India 2010

कविता

कवि: चिन्मय सायर
कविता
मखौल नी
तिमला पकौळ नी
वाह! वाह ! त छें च
पण ,
भचळवा -भचोळ नी
औनार , अविचल प्रकाशन बिजनौर से साभार

अपना बचपन

तब होती थी मन में उमंग'
दौड़ लगाते डगड़्यौं के संग,
भले लगते थे ऋतुओं के रंग,
मन रहता था मस्त मलंग.

ऊछाद करने पर लगाते थे,
ब्वै बाब बदन में कंडाळी,
खूब खेलते तप्पड़ों में,
इधर उधर मारते फाळी.

सबसे सुन्दर लगते थे,
बचपन में बुरांश के फूल,
निहारते थे हिमालय को,
फिर सब कुछ जाते भूल.

काफळ खूब खाए वन में,
सबसे सुन्दर लगता चाँद,
बोझा ढ़ोते दूर से जब,
दुखने लगती थी काँध.

घुगती, घिंडुड़ी, हिल्वांस जब,
अपना गीत सुनाती थी,
पहाड़ पर फैली हरियाली,
मन को खूब बहती थी.

बचपन में हल खूब लगाया,
बैलों ने तो खूब दौड़ाया,
बजती थी जब स्कूल की घंटी,
घर जाकर फिर बस्ता उठाया.

कौथिग जब आते थे,
मन को बहुत भाते थे,
मिलती थी जब बेटी ब्वारी,
रोते और रुलाते थे.

नमक लेने उस ज़माने,
बद्रीनाथ रोड पर जाते थे,
लौटते थे रात होने पर,
थक के मारे सो जाते थे.

गाँव और समाज में,
बड़ा प्रेम होता था,
दुःख हो या ख़ुशी की बात,
साथ सबका होता था.

प्यारा बचपन बीत गया,
अब लौटकर नहीं आएगा,
दिलाई याद "मेरा पहाड़" पर,
हर कोई यही बताएगा.

रचना: जगमोहन सिंह जयाड़ा "जिग्यांसु"
(सर्वाधिकार सुरक्षित २५.३.२०१०)

Garhwali, Kumaoni, Himalayan Literature

Kapali ki Chhamot : Showing Reality and Paradoxes with Messages
(Review of Garhwali Poetry collection “Kapali ki Chhamot” by Dr Mahaveer Prasad Gairola )
Bhishma Kukreti
As the historian remember and praise Estonian poets Betti Alver, Uku Masing, Kersiti Marilaas, Bernard Kangro, Paul Viiding, for their desire to reach a deeper intellectual and emotional level, the Garhwali critics praise dr Mahaveer Prasad Gairola for his desire to reach intellectual level in his poetry. However, these Estonian poets were against ideological coercion and totalitarian concepts, Mahaveer Gairola was for spiritual communism or socialism but he always criticized the ‘difference between ideological saying and real action (implementation) by communists’ in his poems .
Dr Gairola was very prominent signature of Garhwali literature till his death . Dr Gairola was prose(essays, short stories and novel) maker , drama writer and illustrious poet of Garhwali language.
Kapali ki Chhamote is his fist poetry collection published in 1983 Ad. There are sixty one poems in this volume and Tiryali (dialect of Tihri Garhwal especially around old Tihri city ) dialect is the specialty of Dr Gairola . Though many critics as the ditor of Uttarakhand Khabar sar Vimal Negi criticized his uses of Tiryali , this author supported Dr Mahaveer Gairola for protecting regionalism in Garhwali literature. From this volume
the readers will find many Garhwali words , which Garhwalis forgotten due to love for Hindi language as the words Rinmoccha, Banjotta etc
As the title Kapali ki Chhamot ( means to take water from forehead ) suggests that the poet is unhappy about happening near him. The subject of his poems are related to common men and human beings but the narration is for intellectuals . This is one reasons that he was always sought for intellectual discussion about Garhwali language and literature but the convener seldom called him at Kavi Samelans.
From subject point of , each poem has different subject related to rural Garhwal and humanity. No corner of life in Garhwal is left by Dr Gairola. In simple words, there are sixty one subject narrated in Kapali ki Chhamot’ by dr Mahaveer Prasad Gairola
There is philosophy-spirituality , there is satire, there is flta criticism, there is sadness, there is laughter, there is rage, there is disgust in his poems and above all each poem tells a message directly or indirectly. The poet believes that the poem is not for the enjoying medium for the poet but it should be an instrument for the benifts of the society.
Most of the poems of Dr Gairola in this volume are Gady Shaili (prose oriented ) but are enjoyable.
Famous historian Captain Shur Veer Singh Panwar rightly states that the intellectuals will definitely, enjoy the poems of Dr Gairola . Famous Hindi literature critic Manohar Lal Uniyal ‘Shriman’ praised Dr Mahaveer Gairola for creating such marvelous pieces of poems in Garhwali language and stated that most of poems are having the same standard as the contemporary Hindi poems of eighties . The renowned Garhwali literature historian and critic Abodh Bandhu Bahuguna praised these poems for his philosophical and idealism narration in simplest words.

Copyright @ Bhishma Kukreti, Mumbai, India, 2010

Garhwali, Kumaoni, Himalayan Literature

In ma kankwai An Vasant : Concerning for Humanity and Development in Rural Uttarakhand
(Review of Poetry collection ‘In Ma Kankwai An Vasant by Virendra Panwar )
Bhishma Kukreti
Virendra Panwar is the result of Dhad poetry movement and Uttarakhand movement in Garhwal. Therefore, each poem of Virendra is concerned to rural Uttarakhand and humanity together.
From the point of views of love for own language, endurances for progress of literature , Virendra Panwar’s work could be appreciated as the critics appreciate the works of Eduards Aviars, Amanda Aizpuriet , Vizma Belševica, Uldis Berzins, Lons Briedis, Ronald Briedis, Janis Elsbergs, Klavs Elsbergs, Inga Gaile, Juris Krombergs, Liana Langa, Janis Rockpelnis, Maris Saljes, Karlis Verdins, Mara zalit, Inese Zandere, Imants , Petris Zirnitis for their contributions in developing Latvian poetry by all means .
There are seventy eight poems selected for this first poetry collection by Virendra Panwar published by Dhad Prakashan, Dehradun in 2004 AD and each poem not only is capable of provoking the readers but becomes an instrumental medium for taking some action in futre by the readers.
The subject of this volume may be divided into :
1- Concern for no development, slow development in rural Garhwal
2-Corruption in political world and government agencies which making all planning failure
3- Deterioration in social and individual values at all level.
4- Speedy Migration from rural Uttarakhand and its worsening effects in social structure
5-Low attention on ecology from all sections of society and state agencies
6-Unemployment and its negative effects , which paving the path for unseen poverty in the villages of Uttarakhand
7- Speedy Changes at all levels and many changes diminishing the human values
8- Many poems are related to humanity and are of philosophical nature but are challenging
Virendra Panwar is very much concern about the development of Garhwali language literature and he creates poems in many forms as Doha (couplets), neo-lyric, modern poetic form, gazals,. His main contribution is to popularize the Haiku poem in Garhwali language . That is why , though Ganesh Khugsal Gani is father of Haiku (1992) in Garhwali language, mistakingly the Garhwali gazal King, editor and critic Madhusudan Thapliyal writes that Virendra Panwar initiated haiku poem in Garhwali . His using various form in creating poems in Garhwali shows his concern for taking garhwali literature at the international level.
Virendra Panwar is the master of using conventional and new symbols in his poetry and uses figure of speech, metaphors to enlighten the readers and is successful telling the tail in minimum words. Many times , Panwar uses Garhwali proverbs too for making the poems easily understandable
Madhusudan Thapliyal rightly states that the volume is one of the best volumes of Garhwali language poetry collections . Lokesh Navani, the founder and major force of Dhad Poetry movement , says that this volume will inspire for the next gene in contributing for Garhwali language

Copyright @ Bhishma Kukreti, Mumabi, India, 2010

जनता की जेब

लूटली उन्होंने,
क्योंकि उनके खर्चे,
पूरे नहीं हो रहे,
बेचारी जनता क्या करे?
हालत ऐसी हो गई,
चुप रहे या,
कुछ न कहे.

छिड़क दिया,
जले पर नमक,
ये है,
महिलाओं की राय,
इस महंगाई में,
क्या खिलाए,
और क्या खाय.

रचना: जगमोहन सिंह जयाड़ा "ज़िग्यांसु"
(सर्वाधिकार सुरक्षित २३.३.२०१०)

विकास

The satiric poems of Virendra panwar are very sophisticated and readers will feel the irritation as they feel irritation from barley spikes (जौ की किस्वाल़ी)
विकास
कवि: वीरेंदर पवार

वूंको
अपणु विकास जारी छ
नौकरी मा पैलि
नौन्या - नौन्युं को
जुगाड़ कॉरी
अब
स्याल्या-स्याल्युन क़ि
बारी छ
Copyright Virendra Panwar , Pauri, Pauri garhwal, Uk, India, 2010

The poems of Veerendra Panwar

Veerendra Panwar is one of the significant signatures in Garhwali poetic field , He uses conteporary symbols, imagery and conventional ones in his poems. He does experiments and famous for popularizng Haiko in Garhwali poetry . Though Ganesh ganu initiated haikoo in Garwali but critics and readers state that Veerendra panwar is the father of Haiko in Gaarhwali poetry

वीरेंद्र पंवार की एक कविता
बास

पैली
ईं भूमि मां
देव्तौं 'बास' छौ
देव्तौं की ईं भूमि मा
मनिख्यूं पर बास आणी छ
----------------------------

जमीन
वैन बोली
भैजिन
देस मा
'जमीन ल्हियाली
म्यार गिच्चा बटी छुटग्याई
वून
अपणी 'जमीन' किले छोड़ी

Copyright Virendra Panwar Paudi , Uttarakhand, 2010
-----------------------------------

Garhwali Gazals By Virendra Panwar
Contemporary Garhwali poets are of opinion that there should be all types of forms, styles and subject in Garhwali literature that Garhwali literature gets due recognition in the Intenational literary field
Virendra Panwar is one such poets of Garhwali literature who does experiment for bringing new forms and style in Garhwali poetic fileld , Virendra Panwar created many gazals in garhwali language and an example is enough to show his caliber :

कळजुगा को देवता बल खबेसुन अड़गट ह्वैगे
सैट जुबि रयुं छौ वो राम-नाम सैट ह्वैगे ------१
मन्ख्यात कख खुज्याण रागसूं की बस्ती मा
मनख्यों क खोल़ा बटी वांको बल निपल्ट ह्वैगे
---------------------------------------
हाइकू गीत
कवि: वीरेन्द्र पंवार
---१--
यू बी पर सी
पौड़ त होणा चोल़ी
पाणी हर्ची
---२---
बादल रैनी
डार क बिरदया
बथों baunee सी
-३--
ओजोन खोळ
यख बटी वख तैं
लीक ज़रा सी
Copyright @ Virendra Panwar, Paudi, Paudi Garhwal, Uttarakhand, Bharat, 2010
----------------------------------------------
Recently, this author got opportunity for visiting his village. he was shocked that the red mouth monky-black monkey population is ten times more than the human population of our vilalge and nearby villages. Each monkey knows about the eatables and their places in each house. Virendra panwar created a poetry in garhwali : The readers will enjoy the realism narrated by Virendra panwar
ऐगेनी बांदर
कवि: वीरेंदर पंवार
ऐगेनी बांदर ऐगेनी बांदर
धुरपली-धुरपळी छैगेनी बांदर
धार पोर बटी डार कि डार
फाल़ी मारिकि एगेन बांदर
बोण -बूणऐ कुछ नि रेगे
नंगा भूखा रेगें बांदर
अब सार्युं कुछ बच नि सक्दो
सब कुछ खाईगें बांदर
उखड़ो सेरो दाळ गुट क़ि
लौणी बटोळणी कैरी गेन बांदर
कुक्रू क़ि फ़ौज गै भुकदा भुकदा
ऊँ तैं घौर पठै गेन बांदर
Copyright @ Virendra panwar, Pauri , UK , India, 2010
-------------------------------------------------
The satiric poems of Virendra panwar are very sophisticated and readers will feel the irritation as they feel irritation from barley spikes (जौ की किस्वाल़ी)
विकास
कवि: वीरेंदर पवार
वूंको
अपणु विकास जारी छ
नौकरी मा पैलि
नौन्या - नौन्युं को
जुगाड़ कॉरी
अब
स्याल्या-स्याल्युन क़ि
बारी छ
Copyright Virendra Panwar , Pauri, Pauri garhwal, Uk, India, 2010

गढ़वाली कथा - समौ

चंदरु दिल्ली बिटि घौर जाणों तय्यार छौ, अर वेका गैल मा छौ तय्यार ’झबरु’। झबरु उमेद कु पाळ्यूं कुत्ता छौ। पाल्ळं से लेकि कुछ दिन पैलि तक उमेद अर वेकी स्वेण थैं झबरु से भारी आस छै। लेकिन अजकाल द्वी बड़ा परेशान छा। ठीक इन बग्त चंदरु दिल्ली काम से पौंछी। माना कि, उमेदा कु द्‍यब्ता दैणूं ह्‍वेगे हो। हलांकि दिल्ली कि लाइफ़ मा चंदरु कि द्वी चार दिनै कि खातिरदारी मा ही उमेदा थैं असंद औंण लगि छै। पण, यख त मोल हर चीज कू च। स्यू उमेदा का घौर रयां कु कर्ज चंदरु परैं बि ह्‍वे। ये ऐसान का बदला ही चंदरु झबरु सणिं घौर लिजाण कू राजी ह्‍वे।
अफ्वू उमेद बर्सूं बिटि घौर नि गै छौ। ब्वै आज बि यकुलासी का दिन छै काटणीं च घौर मु। उमेद कु ध्यान ब्वै परैं वन्न त कबि नि जागी। पण, आज उमेद थैं ब्वै का यकुलास कि भारी चिंता ह्‍वईं छै। घैर मु ब्वै क दगड़ रिश्ता कि तरां दिल्ली कि मैंगै मा झबरु बि भारी प्वड़न लगि छौ। तन्न बि यूं शैरूं कु रिवाज च कि, बिगर आमदनी का त शैद ही क्वी मनख्यात बि कैमा जोड़ू। स्यू चंदरु कु दिल्ली आगमन जोड़ जुगति अर उमेद का तड़तड़ा भाग कि ही बात छै। झबरु कि गाड़ीं असंद मा ब्वै याद औण बि लाजिमी ही छै। उमेद का चंट्ट दिमाग कि चकरापत्ती मा मुश्किल से पण, चंदरु फ़ंसी ही गे।
उमेदन् बोली, काका कुछ न सै त घौर फ़ण्ड सुदी भुकी बि करलु माचु त जग्वाळ त ह्‍वे जाली। तब्बि घड़ेक बैठण पर छुं- बत्थ का बीच उमेदन् चंदरु काका तैं झबरु कु जीवन परिचय दे। क्य बोल्दन कि, ‘हौर्यौं कि हौर्यि छविं बल म्यर काले वी छविं’। पंदरा दिनौ लै छौ वू ये सणिं मल्या मुल्क बिटि। तबारि लाटू सि छौ माद! घौर फ़ुंडा सि छोरों कि तरां..........। तुम जणदै छां काका कि शैरूं मा लंडेरु बि कुछ दिन मा चकड़ैत ह्‍वे जांदन्।
खुब बोलि ब्यट्टा तिन...........। कबारि तू बि त घौर फ़ंडु कु ही छै। काका कि सच बाणी पर उमेद अर वेकि जनानि खित्त हैंसिक रैगेन। जनभुल्यो काकान् क्वी चखन्यो करि हो। तबारि चंदरु काकान हर्बि घौरै डोखरी, पुंगड़्यों कि दग्ड़ सौब धाणि कि छविं मिसैन अर हर्बि उमेद कि ब्वै का यकुलास कि खैरि बि वे मा लगै। इतगा मा ही घौर बिटि ब्वै का बांध्यां च्यूड़ा बुखणौं कि रस्याण द्वी स्वेण- मैसा कु जन असवादी सि ह्‍वेगे छै। उमेदन् अपणा गौळा पर हाथ फ़ेरी, जनकि ब्वै का यकुलास का रैबार से वेका गौळा पर गेड़ाख सि पड़ीगे हो। स्यू च्यूड़ा घुटणा कु उमेद थैं पाणि पेण पोड़्ये। अब तक वे तैं ब्वै कि खैर्यौं कि जगा सिर्फ़ वींकि देयिं समोण ही भलि लगदी छै।
चंदरु कि बात बीच मा ही काटिक उमेदन् बोलि...... देख भै काका यूं शैरूं का जंजाळ मा ‘समौ’ मोल्येक बि नि मिल्द, अर फेर ब्वै जना र्ह्‍यन् कू टैम कैमु च। यना मनख्यों कि खातिर मि अपणा ये बग्त थैं हात से बि त नि जाण दे सकदू। काका तु बि जाण्णीं छैं कि यिं सदी मा जब सर्रि दुन्या अगनै हिटणि च, तब ब्वै जना र्ह्‍यन मा क्य समझदारी च? आखिर त्वी बोल.........सवाल काका कि तर्फ़ उछाळीक्। ब्वै त ब्याळी च। मिन अपणौ आज, भोळ बि त द्‍यखण........ अर भविष्य बि......।
ज्यूंद रौ म्यरा लाटा! ज्यूंद रौ!! क्य खूब परिभाषा गढ़ीं च तेरि। चंदरुन् उमेद कि ‘दार्शनिकता’ का बीच मा ही वेकि बात काटि अर बोली...... उमेद! शैद तू जात, थात अर मात (मां) कु मतबल बि भूलिगें। समौ तुम्मू त नि च पण, वीं ब्वैंल बि त कबि अपणि दुदलि चुंवैक समौ जग्वाळी होलू। छुचा! घौर मु निसक्कु शरेल....... मंगरा ह्‍वेगेन् दूर......... अर काचा लखड़ौं कु धुंयेरु जुद्‍दू। अबारि त पुंगड़ा जागदा कि क्वी नेळदू छौ त खार कि खार उपजौंदु। सोरौं का ओड़ा दिन रात बोदा कि कतगा जि सर्कि जां। आखिर ई बि त समौ ही च। उमेद, काका कि छविं सुणिं बि अजाण सि बण्यूं रै। पण, वेकि स्वेण का गौळा खिकरांण सि लगि। किलै कि तबारि ब्वै चै जादा ऊंकि फ़िकर झबरु का बारै छै। हालांकि सब्बि तरै का ढंड करि आखिर द्वी स्वेण मैसान् चंदरु तैं झबरु घौर लिजाण का बारा राजि करि ही दे।
दिल्ली बिटि घौर पौंछिक् झबरु त जन बगच्छट्ट ह्‍वेगे। जनकि वे सणिं असल आजादी अब मिली हो। चंदरु से दिल्ली कि सर्रि स्वाल खबर जण्ण का बाद ब्वैन् बि चित्‍त बुझौ कै कि शैद यि जोग भाग च। चंदरु मा बचल्ये वा कि, द्‍यूरा! ये मुल्क मा ज्वान होंण ही भलु, बुढेण त अखर्त च। खैर, उमेद कि जगा झबरु ही सै......। बार बग्त जाग त रखलु। युधिष्ठिर का त दग्ड़ा तक गै छौ........।
अबि तकै का यकुलासी दिन वींल् कतगि दां बेऴ मा ही काटीन्। पण, अब झबरु कि खातिर द्वि-येक ढ्बाड़ी त ढोळन् जरूरी छा। चा काचा लखड़ौं कु धुंयेरु आंखा ही फ़ोड़ू। निथर भोळ उमेदन् सवाल भ्यजण... येक झबरु बि नि राखि जाणीं ब्वैन्। वीं थैं अजौं बि.........यिं बातै फ़िकर छै। त सना-सना यख ब्वै अपणा ‘समौ’ तैं जग्वाळन् लगिं छै अर सोरौं कि तरां ‘ज्यूंरा’ बि दूर बिटि हैंसणूं छौ..........समौ का बारा स्वोचिक्।

Copyright@ Dhanesh Kothari

Garhwali, Kumaoni, Himalayan Literature

Ud Ghuguhtee Ud : Rivulets Creating Ganges
(Review of Garhwali , Kumaoni Poetry Collection edited by Gajendra Batohi and Mahendra Dhyani )
Bhishma Kukreti
The languages are dying and the reasons may be many. After British took over the rule of Kumaun and Garhwal, regions , the dying process for Kumauni and Garhwali languages also started. The speedy migration, the ignoring attitude of the state authorties and no economical benefits from the two major languages of Uttarakhand , there is progressive loss of speakers of the both the languages . The learned scholars of Uttarakhand are afraid that Kumaoni and Garhwali languages may be in endangered conditions after seventy five years. Therefore, there are people who are busy to find out strategies and tactics for protecting these more than two thousand years old languages of India.
One of the best suited strategies is the unity among Kumaoni and Garhwali creative for safeguarding the interest of two one of the oldest languages of India that is Kumaoni and Garhwali languages . There are magazines and newspapers , which publish the Garhwali and Kumaoni literature together and by that there is a creation of unity among the Garhwali and Kumaoni creative . For more than a decade, Famous Hindi research scholar and Kumaoni poet Dr Gajendra Batohi of Avichal Prakashan has been successfully pursuing the cause of uniting Kumaoni and Garhwali creative by publishing the poems of Garhwali and Kumaoni languages in one volume. Bringing the poems or literature of Kumaoni and Garhwali languages together also help the readers, creative and common men to understand each other ‘s reality of different regions too.
Ud Ghughtee Ud (2005) a poetry collection of various poets of Garhwali and Kumaoni languages is another such volume after publication of Danda Kantha Swar (2202) by Dr Gajendra Batohi
The book as Ud Ghughuti Ud serves many too purposes as the marvelous book Two Ravens Press reveals together the sensuality , reality, history of layers, close attention to impression or event by two different languages poets ---Maoilios Caimbeul and his neighboring language poet Mark O. Goodwin . The famous critic and admirer of such practices Kevin MacNeil writes about the book ‘Two sides of the pass, two languages, two poetic sensibilities – and one uniquely appealing poetry collection. Bridging the symbolic pass are Gaeldom’s most under-appreciated bard, the outstanding Maoilios Caimbeul, and his near-neighbor, the keen-eyed relative newcomer, Mark O. Goodwin. Between them they give choral voice to a rich and many-sided world. Their masterfully composed scenery will feel like a place of homecoming to native and stranger alike.'
The editor of Garhwali poetry section selected the poems of Udbhav Bhatt , Om P Semwal, Dr Khyat Singh Chauhan, Chandi Prasad Bangwal, Chinmay Sayar , Tota Ram Dhoundiyal, Darshan Singh Bisht, Dinesh Juyal, harish Juyal, Deepak Rawat, dharma nad Uniyal, Dr Nand Kishor Dhoundiyal Dr Narendra Gauniyal, Navin Dimri, Prithwee Singh Kedarkhandi, banwari lal Sundriyal, Beena Kandari, B N Sharma Pathik, madan singh Dhayeda, Dr manorama Dhoundiyal, Manoj Kharkwal, Mahaveer Ranwalta , Maheddra Dhyani, Mrityunjay Pokhariyal, rakesh Chandra Nautiyal, Dr Rajeshwar Uniyal, Vish Prakash Baudai, Veena Pani Joshi, Veerendra Panwar, satya nand Badoni, Dr Surendra Semalti, Harish Chandra Bahuguna and Hemwati Nandan Bhatt
Gajendra batohi selected the Kumaoni poems of M.D Andola, Dr Kirti Ballabh Lohani, Dr Gajendra Batohi, Ganesh Pandey, Dr Ganesh Mani Tripathi, Govind Singh Asiwal, Ghanand Pandey, Char Singh Chauhan, Dr Chandra Shekhar Pathak, Jagdish Joshi, Jamohan Jeena, Jeevan Chandra Joshi, Dr D S Baura, Damodar Joshi, Devki Mehra, Navin Joshi, Purushottam Sharma, bansidhar Pathak, Bahadur Bora, Mathura Datt Math pal, Mohan Kumaoni, Mohan Joshi, Dr Yogendra Joshi. Vinita Joshi, Vishnu Shashtri, Shyam Singh Kutaula, Dr sher singh Bisht, satish Rawat, Hayat singh Rawat, Hari Singh Ghapola,
The subjects of this volume poetries are also of varied nature . The main subjects in this volume are prayer of goddess Sarswati, the old culture and diminishing old culture, the wrongs of new culture in rural Uttarakhand, satire on many wrong happenings, criticism for corruptions at every level in daily life, aspirations from the creation of Uttarakhand state and non fulfillments of promises by politicians and authorities, deterioration in geographical environment -the man made mistakes , migration and its effects on rural life, non delivering education system, alcoholism and many common interest of rural Uttarakhand . There are many poems related to idealistic situation or message offering to readers.


From style point of view, there are various types of style in this poetry collection
. There are poems of conventional styled poems, lyrics, non lyrical and experimental poem too .
The efforts of Dr Batohi is worthy for many sense that he is trying hard to bridge the two regional creative of Uttarakhand and this task is good for the future unity to fight the battle of protection of Kumaoni and Garhwali languages,
Ud Ghughuti Ud
Editors: Dr Gajendra Batohi and Mahendra Dhyani
Avichal Prakashan
3/11 Hydal colony, Bijnor (UP )
Year of publication 2005

Copyright @ Bhishma Kukreti, Mumbai, India, 2010

Garhwali, Kumaoni, Himalayan Literature, Culture, Art

Danda Kantha Swar : A marvelous Gem for Garhwali Kumaoni Literature
( Review of Kumaoni-Garhwali poetry collection Danda kantha swar edited by Dr Gajendra Batohi )
Bhishma Kukreti
Danda Kantha Swar the poetry collection of various poets has two significances . First this volume is the first ever volume wherein the Kumaoni and Garhwali poems are edited in one volume first time . Secondly, the volume is dedicated to martyrs of Kargil battle and each contributing poet offers the poem related to war. This is first verse volume in both language that poems are related to war.
When professor of Hindi language in Mumbai University , Dr Manjula Dhoundiyal read few poems of Danda Kantha Swar and the contents of the volume, she immediately told, “ This volume is as important as ‘Muse of War’ ( War Poetry Collection, 1917) or the war related huge poetry collection (1971) at Central Library Brigham”
Dr Manjula Dhoundiyal is right in her remarks. This poetry volume reminds the readers the war and patriotism related poems of famous poets as Bertolt Brecht , John Davidson, Thomas Moore, Thomas Hardy, Yahuda Amichai , Allen Ginsberg, Willium Butler Yeats , Sir Walter Scott , Charlotte Smith, Elizabeth Barrett Browning , Robert Browning , Robert Burns ,William Topaz McGonagall ,Mary Darby Robinson , William Cowper , John Dryden , Henry Lawson ,Joyce Kilmer , Walt Whitman ,James Whitcomb Riley , Hugh Henry Brackenridge , John Trumbull , Ivan Donn Carswell for poetic description of the need of fighting for the country, the pain of family members of martyrs , the pride , the sacrifice of life , the usefulness of peace and son on.
The volume is not only very important because it has poems related to Kargil war , Garhwal Rifle or the sacrifices of Uttarakhandis for their motherland in various wars but it has very significance that ‘Danda Kantha Swar’ is the first ever effort to publish the poetries of various poets of two main languages of Uttarakhand that is Kumaoni and Garhwali . Uttarakhandis will always appreciate Gajendra Batohi
In this historical volume, there are Kumaoni poems of
M.D Andola (Kumaoni), Kirti Ballabh Shata ( Kumaoni), Kedar Singh Kunjwal (Kumaoni), Kailash lohni (Kumaoni), Ganesh Pandey Gajendra Batohi, Gopal Datt Bhatt , Jagdish Joshi, Jagmohan Jeena, Damodar Joshi, Devki Mehra, Navin Chand Joshi, P C Pandey, Dr Pusp Lata Bhatt , Bansidhar Pathak Jigyasu, Bahadur Bora ‘ ShriBandhu’, Vishan Datt Joshi, Mathura Datt Mathpal, Mahendra Joshi, Mahindra Matiyani, Yogendra Joshi, Vineeta Joshi : Veenu”, Vishnu Shashtra ;Saral’, Sherda Anpadh, Shr Singh Bisht, Hem Chandra Tripathi, Hemant Bisht and there are Garhwali poems of Chandi prasad Bangwal, , Chatar Singh Chauhan ‘Gurudev’, Tota Ram Dhoundiyal, Darshan Bisht, Dharma Nand Uniyal, Preetam Apchhyan, Beena Benjwal, Mangla Kothiyal, Mahaveer Prasad Gairola, Mahaveer Rawalta, Mahendra Dhyani, Rakesh Chand Nautiyal, Shakuntala Ishtwal, Shashi Bhusan Badoni, Sher Singh Rawat Gadhdesi, Satya Nand Badoni ‘ajak’.

There are other subject poems too in Dnad Kantha Swar but most of the poems are war based poems . There are following thematic war poems in this volume:
1- Call for people
2-Motherland,
3-Pain of separation,
4-Praise of martyrs
5- Sacrifice for country and Trio Colour Flag
6- Message of a soldier to his wife and sacrifice of women folks
7- Patriotism
8- The memoriam
9-Lfe and Death
There are many poems which are not related to war but are of various subjects related to rural Uttarakhand as loss from migration, discriminations against women, environment etc
On the whole , each poem is capable for creating different mood and emotions in the reader’s mind.
This is appreciable task to offer the literature of both the main languages of Uttarakhand state and Dr Gajendra Batohi should be congratulated for his efforts in calling poems from Kumaoni and Garhwali poets , editing and publishing them successfully .
Danda Kantha Swar
Avichal Prakashan
3/11 Hydil Colony, Bijnor (Uttara Pradesh)
Year of Publication: 2002

Copyright @ Bhishma Kukreti, Mumbai, India 2010

घौर औणू छौं

उत्तराखण्ड जग्वाळ रै मैं घौर औणू छौं
परदेस मा अबारि बि मि त्वे समळौणू छौं

दनकी कि ऐगे छौ मि त सुबेर ल्हेक
आसरा खुणि रातभर मि डबड्यौणूं छौं

र्‌वे बि होलू कब्बि ब्वैळ्‌ मि बुथ्याई तब
खुचलि फरैं कि एक निंद कू खुदेणू छौं

छमोटों बटि खत्ये जांद छौ कत्ति दां उलार
मनखि-मनखि मा मनख्यात ख्वज्यौणू छौं

बारा बीसी खार मा कोठार लकदक होंदन्‌
बारा बन्नि टरक्वैस्‌ मा आमदनी पूर्योणू छौं

Copyright@ Dhanesh Kothari

Garhwali Literature, Culture , Art

Dheet : The poems of Realism and Experiencing
(Review of Garhwali poetry collection ‘Dheet; of Dr Narendra Gauniyal)
Bhishma Kukreti
Madan Duklan an eminent poet and critic of Garhwali poetry says that the work of Dr Narendra Gauniyal in Garhwali poetry ia equal to the works of Irish poets Spikes Milligan , C S Lewis, Seamus Heaney, Eamon Grennan , Evan Boland, Eileen Carney Hulme, James Joyce for making Irish poetry modern and taking the Irish poetry to the International level.
The works of Dr Narendra Gauniyal is the result of Dhad Poetry Movement in rural Garhwal and love for his motherland Garhwal. Gauniyal praises his motherland, a tender love. When the kind hearted poet experiences wrong happening from various agencies, groups or individuals dr Gauniyal expresses the pain through his modern styled poems.
Dr Narendra Gauniyal is born on 10 th December 1964 in Jamandhar of Gujud patti of Pauri Garhwal.
Narendra is medical practitioner by profession and he sings a kind of beauty that shows the realism of rural Garhwal and his own experiences about changing the human society from the angles of cultural, social, political human values . There is austere grace, simplicity in his poems.
There is pathos in his poems when Gauniyal narrates History of earth and says through his poem Itihas that the kings or army men did not create history but the workmen farmers who dig the lands for agriculture and no historian is interested in searching their hardship and eagerness for creating new human civilization .
Dheet poem is fantastic piece of poem of reality and philosophy and is about describing the ‘Desire ‘ (Dheet) . Pathran a symbolic poem wherein the poet shows the way normal human being forgets those who helped him the most and the helping hands are always in sacrificing mood. The readers will enjoy many other philosophical simple and easily understandable poems in this volume. The style, simple words used in such poems attract the readers and those poems are not just message providers flat poems but compel the readers for deep thinking on the subject of each poem.
Many poets described ‘the Mother’ but Dr Narendra describes the mother’s love and sacrifice differently and with modern style of verse creation.
Many poems of Dr Gauniyal are against the discriminations for female child, women found in the past society and even today, these discriminations persist in the modern society.
Many poems deal directly with life and Gauniyal uses reality as symbols. The poet very much feels the pain of changed environment due to unnecessary disturbances to ecology by human beings ( badlendo mausam ar adhkachi khichadi)
There many small poems in this volume and dr Narendra Gauniyal is perfect in narrating bigger aspect through lowest numbers of words. This quality of explaining big issue in smallest possible words makes Dr Narendra Gauniyal an important signature in Garhwali poetic field .
There are eighty poems of Dr Gauniyal in this volume and each poem has different aspect of life and different taste . The wording is very simple and understandable, The poet uses both type of symbols old and new as well. Many of his imagery poems are of class apart.
Most of his poem are of new school that is prose form but are full of tenderness and lyric taste
Poets Lalit Keshwan, Kanhayalal Dandriyal, Baulya did put the foundation of realism and experimentation in Garhwali poetry and poets as Dr Narendra Gauniyal are able to expand the same legacy .
Dheet (Poetry collection of Dr Narendra Gauniyal )
Year of publication: January 2003
Dhad Prakashan, Connaught Place, Dehradun, Uttarakhand , India

Copyright @ Bhishma Kukreti , March 2010, Mumbai, India

विकास के लिए पानी

पहाड़ प्यासा रहने लगा है,
सूखते जल स्रोतों के कारण,
पहाड़ पर जब पीने को,
नहीं मिलेगा पानी,
उत्तराखंड के विकास की कल्पना,
कैसे हो सार्थक?
सच में है बेमानी.

जल है तो जीवन है,
ये सच है, नहीं कहानी,
उत्तराखंड के विकास के लिए,
पहाड़ों पर रोकना होगा पानी.

पहाड़, पत्थर और पानी,
उत्तराखंड की ये हैं निशानी,
डगमगाए नहीं अस्तित्व इनका,
जंगलों में झलके जवानी.

अनियंत्रित विकास प्रकृति को,
लीलता और चुनौती देता है,
जो पहाड़ में खलल पैदा करेगा,
लोभी मानव लालच में आकर,
लीलेगा पहाड़ का पर्यावरण,
क्या पर्वतजन ये सब,
किसके विकास के लिए सहेगा,
देखो टिहरी विस्तापितों को.

विकास एक सतत प्रक्रिया है,
जो उत्तराखंड में, आज है जारी,
मानव संसाधन का विकास हुआ,
पहुँच गए सब शहरों की ओर,
अब लौटना है लाचारी.

चुनौती है मानव अस्तित्व के लिए,
पहाड़ पर जल संकलन हो,
क्योंकि पहाड़ पर चाहिए,
"विकास के लिए पानी",
इसके बिना विकास हो,
कहता है कवि "ज़िग्यांसु"
सच नहीं, सचमुच है नादानी.

रचना: जगमोहन सिंह जयाड़ा "ज़िग्यांसु"
(सर्वाधिकार सुरक्षित १९.३.२०१०)
(मुझे पर्वतों से प्यार है...मैं यही कहता हूँ)

औजि के मासूम बेटे

औजि जब बूढा हो जाता है,
पिता के अशक्त हो जाने पर,
उसके मासूम बेटे,
अपने पिता की तरह,
बजाते हैं उत्तराखंड का,
पारम्परिक ढोल और दमाऊ,
गांव-गांव जाकर,
शुभ कार्यों में.

अगर बच्चे मासूम हों,
तो गले में बस्ते की जगह,
ढोल और दमाऊ लटक जाता है,
और बजाते हैं गाँव गाँव,
अपने घर को चलाने के लिए,
डडवार और पैसे के लिए,
जिससे जलता है घर का चूल्हा,
पेट की आग बुझाने के लिए.

टिहरी जिले के,
कीर्तिनगर ब्लाक के,
कंटोली गांव के रहने वाले,
मासूम मंजीत और आशीष,
स्कूल जाने के बजाय जाते हैं,
ढोल और दमाऊ बजाने,
जब घर का चूल्हा,
संकट में होता है.

रचना: जगमोहन सिंह जयाड़ा "ज़िग्यांसु"
(सर्वाधिकार सुरक्षित १७.३.२०१०)
निवास: प्यारे पर्वतों से दूर

विकास

जितनी तेजी से मैं
चढ़ जाता हूं
गांव की उकाळ
बगैर हांफे हुए
विकास हांफ रहा होता है
सड़क के किनारे
लुढ़के बिजली के पोलों के साथ
ताक रहा होता है
बैठकर ट्रांसफार्मर की तरह उकाळ

पहाड़ी शहरों में
फर्राटे के साथ दौड़ता विकास
जब भी मजबूर किया जाता है उसे
‘एक-जुम्म’ की बजाय
किश्तों में पहुंचता है पहाड़ पर

तरस आता है गांव को
उसकी विवशता पर
और फिर
उठ जाती है एक और मांग
पैदल चलने में तकलीफ होती है उसे
एक सड़क बना दी जाय
जो, पहुंचे सीधे सड़क से गांव तक

विकास! तुम जब भी जाओगे पहाड़
जब भी चढ़ोगे किसी गांव की ‘उकाळ’
बगैर हांफे नहीं चढ़ पाओगे
हांफना तो होगा
यह भी तय मानों।

Copyright@ Dhanesh Kothari

History of Garhwali, Kumaoni, Himalayan Literature

Ker : Garhwali Poems Showing Contemporary Garhwal
(Review of Garhwali Poetry Collection -Ker of Darshan Singh Bisht )

Separate state Uttarakhand movement gave us many poets as Darshan Singh Bisht .Darhsan Singh Bisht is called an important signature in contemporary Garhwali poetic world and his poetry collection ‘Ker’ tells the reasons for calling Darshan Bisht as shining star of Garhwali literature.
There are one hundred thirty one poems in Ker and each poem tells different situation in Garhwal, Uttarakhand . Being in Garhwal, all his poems are the real experiences of Darshan Singh Bisht. Even when Darshan wishes a happy a new year greeting through his first poem of Ker , the readers feel a pinch of some unwanted happening there in rural Uttarakhand :
Nayai vars ki shubh kamna
Jayan byali, ayan bhol khun ….
Chhuma bau ki galyun khun …..
Pooch madkan wali byaryun khun
Today, common men perceive that politics is sinful deeds and the poet Bisht cautions the women of Garhwal not to be even Pardhani (head of Village Council)
Ja beti! Kalpana Chavla Bani, Bachhendri pal Bani,
Kiran Bedi Bani ..
………
Jogan bani jai par pardhani ni bani
The poet is capable of showing the psychology of the common men in his each poem . In his poem ‘Dosh Kaiku, the poet narrates the situation of passing the bucks on others very effectively.
Ker is is his long poem ,wherein , the poet shows us the differences of past and diminishing cultural and social values in the present societies. The poet also cautions the human society to be in limit (ker) to protect our earth.
Darshan Singh Bisht did not leave any important subject in his poems such as diminishing human values , corruption at lowest level in the state administration and in society too, the burning issue of increase in alcohol consumption in rural Garhwal, putrefying effect of castes in the society, discriminating aspects between male and female child, education system etc.
The poet is worried about new social, political and cultural changes happening because of speedy migration from Garhwal , Uttarakhand
Ju bayli tak chha syal
Wee khaunbagh bangeni
Ham towhee gewaan bideshi
Ikh dutyal panseni
The readers feel smidgen by knowing the new conditions of diminishing values in each part of our life.
The poet is of new gene and all his poems are prose like poems Gadyatmak Shaili) but all poems are having poetic touch or lyrical touch.
The poems of Ker shows that poet is full of vocabulary and knows how to use each word effectively . The poet uses pure garhwali words and it is evident that Darshan Singh Bisht does not care for so called standard Garhwali and uses Salani dialects everywhere.
When most of us are worried that Garhwali language may diminish within fifty seventy years, the poems of Darshan Singh Bisht assure us that Garhwal has rich culture and love for the language that new generation will definitely take care in protecting the language .

As the historians appreciate the poets Lubomir Levchev, Kristin Dimtrova, marin Bodakov, Likodimitrov, Mirela Ivanova , or Gueorgui Borissov for their contribution in Bulgarian poetic field, same way the critics as Tota Ram Dhoundiyal, Lokesh Navani appreciate the work of Darshan Singh Bisht for his contribution in Garhwali literature.
Without doubt, the poems are of high standard and full of contemporary happenings.
Ker
Dhad Prakashan
74 a New Connaught Place
Dehradun
(2008Ad)

Copyright @ Bhishma Kukreti, Mumbai, India, 2010

बिगास

ब्वै का सौं
ब्याळी ही अड़ेथेल छौ मिन्
तुमारा गौं खुणि बिगास

परसी त ऐ छा मैंमु
तुमारा मुल्क का बिधैक
ब्लोक का प्रमुख
गौं का परधान
बिगास कि खातिर

ऊंका गैल मा छा
सोरा-सरिक
द्वी-येक चकड़ैत
जण्ण चारे-क लठैत
परैमरी का मास्टर जी
पैरा चिंणदारा ठेकेदार
चाट पूंजि खन्दारा गल्लेदार

सिफारिशि फोन बि ऐगे छा
लाट साबूं का
रोणत्या ह्‍वेक मांगणा छा बिगास
सब्बि भरोसू देगेन् मिथैं
कमी-शनि बुखणौ कू

मेरि बि धरिं छै
वे दिनी बटि/ कि
आज मि मांगणू छौं बोट
भोळ मिन् तुम
मंगत्या नि बणै/ त
अपड़ि ब्वै कू.........!

जा फंडु जा गौं
जागणूं होलू तुमतैं बिगास
जागणूं होलू तुमारि मवसि कू

Copyright@ Dhanesh Kothari

वसंत विषय par एक गढ़वाली लोक गीत का समावेश करना चाहूंगा

ग्वीराळ फूल फुलिगे म्यार भीना
माळऊ बेड़ा फ्यूंळड़ी फुलिगे भीना
झाप्न्याळइ सकने फूली गे भीना
पलिसारी लगली फूली गे भीना
द्यूंळ थान कुणजु फूली गे भीना
गैरी गदनी तुसारू फूली गे भीना
डान्द्युं फूली गे बुरांस मेरा भीना
डाळ फूलो बसंत बौड़ी गे भीना
बसन्ती रंग मा रंग दे भीना
ग्वीराळ फूली गे म्यार भीना

History of literature

History of Garhwali, Kumaoni, Himalayan Literature
Jyundal : Garhwali Poems Showing Aggravating State of Uttarakhand State
(Review of Poetry Collection Jyundal of Dhanesh Kothari )
Bhishma Kukreti

The readers know Dhanesh Kothari as the Garhwali language poet born because of Uttarakhand state movement and Kavita movement in Garhwal by Dhad organization. His poems in his first collection of poems Jyundal are the poems showing frustration, rage, sadness, irritation, hopelessness over the state of a decade old new Uttarakhand state .
The eminent Garhwali poet and critic Virendra Panwar says that the poems of Dhanesh are the poems of awakening to Uttarakhandi.
Dhanesh started the poetry journey when the separate Uttarakhand state movement was on its peak and Dhanesh categorically shows the need, aspiration points for separate Uttarakhand state in a couple of poems in this volume. However, most of the poems in this volumes are pin pointing the non fulfillment of aspirations, anticipates, wishes, needs, utmost necessities of people of Uttarakhand . The poet Dhanesh Kothari lambastes for presnt state of Uttaranchal not only to politicians and authorities but also the people and tell them in plain words to act upon against the politicians or villains with stern punishment:
Tin vote diyale
Tin neta bi binaural
Ab teri ni sundu
At/mar ek khaidai
Dhanesh deals with as many as hundred subjects in this poetry collection , which are burning issues of rural Garhwal and Kumaun. Those burning issues are the deceiving nature of political world, the corrupted administration, the deterring position of villages due to migration, faulty planning spoiling the basic of ecological preposition of Himalaya, increasing imbalances between the riches and living below poverty line , downfalls in the culture and love for own languages and many more. There poems related to social issues, issues related to formal education and informal education taken by the society, water shortage in the land of rivers as Alaknanda , Ganga, Jamuna, Nayar Hinwal etc too in this volume of poetry. Dhanesh uses different images, exclusive symbols and symbolic words or proverbs for narrating each subject differently that all poems become vibrant and compel the readers to read all in one sitting. Dhanesh believes that the job of river is flow and provide fresh water but be within the boundaries too. Same way, Dhanesh uses new symbols but does not hesitate older versions of symbols as “ Laga Khaidai ki”
Dhanesh is expert of describing bigger panorama in few words as famous Urdu poet Nazish Pratapgadhi describes a fearful condition in few words:
Ye bhukh ye jillat ke dere , ye mauto tabahi ke fere
Ab kaun bataye ye sab kuchh, kis samt ishara karte hain
Dhanesh just do not pleads for old orthodox way of thinking but appeal for taking modern ways for betterment of humanity and that is why he choose new style of creation poems in Garhwali. Dhanesh creates poems in all old lyrical style -Geet, non lyrical and atukant poems .
The narrating style of Dhanesh is simple and the readers can connect with the thought of the poet easily . His poems are so vibrant that readers start thinking for some kind of actions . Dhanesh involve readers by many means as emotional exploitation, by sharp satire, by inspirational style and wording . His main aim is to coerce the readers for thinking and be ready for taking some actions.
The present volume Jyundal speaks that the Garhwali language poems are taking new path for becoming competent enough to get recognition among all International languages . The poems of Jyundal provide assurances that very soon garhwali literature will get its due . Definitely , Dhanesh is one of the promising the jewel of Garhwali poetry who will take Garhwali poetry to its zenith.
Jyundal
A Garhwali poetry collection
By Dhanesh Kothari
Dhad Prakashan
74 A New Connaught Place
Dehradun 248001
Price Rs 50

Copyright@ Bhishma Kukreti , Mumbai, India, 2010

Critical History of World Literature

History of Garhwali, Kumaoni , Himalayan Literature
Kutgyali : Defining Love Differently in Garhwali Language
Review of Poetry Collection “Kutgyali” of Prem Lal Bhatt)
Bhishma Kukreti

As the world poetic history remembers Alexander Pushkin, Andrew Marvell , Carl Sandburg ,David Herbert Lawrence , Edna St. Vincent Millay , ,Edward Lear ,Edgar Allan Poe , Elizabeth Barrett , Emily Dickinson , John Donne , Johann Wolfgang von Goethe, Katherine Mansfield , Lord Byron , Matthew Arnold , Oscar Wilde , Percy Bysshe Shelley , Philip Larkin , Pablo Neruda , Rainer Maria Rilke , Robert Burns , Robert Herrick , Robert Frost , Robert Browning , Rudyard Kipling , Theodore Roethke , William Butler Yeats , Walt Whitman , W. H. Auden ,William Shakespeare for their finest way of explaining LOVE through their poetries, world poetry critics will position Prem Lal Bhatt as the poet who initiated creating LOVE related poems differently and exclusively in Garhwali language .
The critics of Garhwali literature ignored the senior Garhwali literature creative Prem Lal Bhatt for gifting his dues for creating new way of poems in Garhwali. The coming generations will remember Prem lal Bhatt for providing new subjects and new of defining many conventional subjects differently and for breaking conventional wisdom too. The latest poetry collection “Kutgyali” of Prem Lal Bhatt is the best example that Bhatt does find new way of explaining things in his own way. Bhatt labeled the love distinctly and is able to break the old wisdom of love explanations in Garhwali poetries. This author never read such poetries regarding love in Garhwali literature and this author wants to congratulate to Prem for creating such marvelous piece of poetries .
Usually, even today, the Garhwali language poets do not leave the shadow of Baldev Prasad Sharma ‘Deen ‘ in describing love from meeting of famous poem ‘Rami Baurani’ and ‘Tu Holi Beera uch Nisi Dandyun Man’ of famous Garhwali poet jeet Singh Negi for describing love-pain of separation. However, Prem Lal Bhatt has been successful in breaking the conformist astuteness about ‘Love’ found in Garhwali poetries whether there is pain of separation or happiness of meeting by the lovers .In fact , his many poems characterize the devotion from the new angles and the poet sees love from new prospective too. After reading all the poetries, the reader will appreciate Prem lal that he has depth knowledge of Indian philosophies - and has knowledge of real Bhakti. It seems that the poet follows both the Narad Bhakti Sutra and the Markenday’s Bhakti Sutra because in some poems the poet argues that the final solution of any love is not result but the target of love is path but in couple of poems the poet supports the theme that get love by any means. According to Narada Bhakti Sutra the aim of love is not result but walking on the love path but Markendaya says that there should be results of each love or devotion.
When some body says that ‘Love is nothing but accepting’ , the poet explains it through many poems in this collection.
When a reader reads the poem “ Va Ek Dristi Kaiki “ of Bhatt the reader will remember the famous quote about love is “ "Age does not protect us from love, But love to some extent protects us from age."
There is definitely difference between desire and achieving the desired aim and Prem lal successfully explains this reality through his poem “Dwee jindagee Samantar”
The poem “ Pyar Vo Bi Pyar Kya” explains the love but differently in these words of a unknown philosopher "Listen to your heart, for it knows the truth"
Corinthians wrote a poem as “Love is patient, love is kind. It does not envy, it does not boast, it is not proud. It is not rude, it is not self-seeking, it is not easily angered, it keeps no record of wrongs. Love does not delight in evil but rejoices with the truth. It always protects, always trusts, always hopes, and always perseveres. Love never fails“ and Prem lal Bhatt elaborates the true sense of of love in his poem “Tu dhadkan jan chhain”
Love is all about accepting and poet writes in Sweekar main”-
Kora kagaj parain daskhat chhan karyan
Teri kwee bi ibarat sweekar ch main
Like this Prem Bhatt explores many internal, known and unknown aspects of love in his forty poems in this collection ‘Kutgyali’
Prem Lal Bhatt brought many new symbols, new wordings, new metaphors/figure of speeches and imagery for Garhwali poems in this collections and the coming generations will definitely appreciate Prem Lal Bhatt for initiating new explanations of love in Garhwali poetries. Prem Lal Bhatt also brought new romances in Garhwali poetry and .became successful in surprising the readers and poets too.
However, this writer is not happy that though there were alternate words in garhwali language, Prem Lal Bhatt used Hindi words unnecessarily in many his poems
The poetries of Kutgyali are of international standard and all the poems are enough proof that th language creator of small population as Garhwali language can create the contemporary literature.
Kutgyali
Sahitya Bhandar
57 B Pocket A, Phase II
Ashok Vihar
Delhi-110052
Phone 011-27420386


Copyright @ Bhishma Kukreti, Mumbai, India, 2010

उत्तराखंड कू विकास

होंणु छ पर यनु नि,
कि हमारा तुमारा गौं मा,
द्वारू फर लग्याँ ताळा,
हमारा हाथुन खुलि जौन,
जौं घरु मा नि लग्यन अजौं,
ऊ सदानि आबाद रौन.

जब उत्तराखंड बणि थौ,
सब्यौं का मन मा जगि थै,
सतत विकास की आस,
खेत, खल्याण, गौं, गौळा मा,
होलु मन चैन्दु विकास .

जबरि बिटि हमारू राज्य बणि,
सच मा नेतौं अर चमचौं कू,
होंणु छ असल मा विकास,
जनता जस की तस छ,
हबरि होंणी मन मा निराश.

असली विकास तब होलु,
जब प्रवासी उत्तराखंडी,
अपणा राज्य अर गौं लौटला,
खाला पहाड़ कू कोदु, झंगोरू,
जख्यांन साग पात छौंकला.

आली रौनक गौं गौं मा,
हैन्सलि नीमदरी, तिबारी, डिंडाळि,
होलु छोरौं कू किब्लाट,
या छ सच्चा विकास की झलक,
शायद आपन भी बिंग्याली.

इच्छा सब्यौं की या ही छ,
अपणा राज्य कू हो विकास,
दगड़ा मा उत्तराखंड कू पर्यावरण,
सुरक्षित रौ सदानि या छ आस.

रचनाकार: जगमोहन सिंह जयाड़ा "ज़िग्यांसु"
(सर्वाधिकार सुरक्षित १६.३.२०१०)
जन्मभूमि: बागी-नौसा, चन्द्रबदनी, टिहरी गढ़वाल.
(पहाड़, पत्थर और पानी,
ये है अपने उत्तराखंड की निशानी-"ज़िग्यांसु")

Critical History of World Literature

History of Garhwali, Kumaoni , Himalayan Literature
Kutgyali : Defining Love Differently in Garhwali Language
Review of Poetry Collection “Kutgyali” of Prem Lal Bhatt)
Bhishma Kukreti

As the world poetic history remembers Alexander Pushkin, Andrew Marvell , Carl Sandburg ,David Herbert Lawrence , Edna St. Vincent Millay , ,Edward Lear ,Edgar Allan Poe , Elizabeth Barrett , Emily Dickinson , John Donne , Johann Wolfgang von Goethe, Katherine Mansfield , Lord Byron , Matthew Arnold , Oscar Wilde , Percy Bysshe Shelley , Philip Larkin , Pablo Neruda , Rainer Maria Rilke , Robert Burns , Robert Herrick , Robert Frost , Robert Browning , Rudyard Kipling , Theodore Roethke , William Butler Yeats , Walt Whitman , W. H. Auden ,William Shakespeare for their finest way of explaining LOVE through their poetries, world poetry critics will position Prem Lal Bhatt as the poet who initiated creating LOVE related poems differently and exclusively in Garhwali language .
The critics of Garhwali literature ignored the senior Garhwali literature creative Prem Lal Bhatt for gifting his dues for creating new way of poems in Garhwali. The coming generations will remember Prem lal Bhatt for providing new subjects and new of defining many conventional subjects differently and for breaking conventional wisdom too. The latest poetry collection “Kutgyali” of Prem Lal Bhatt is the best example that Bhatt does find new way of explaining things in his own way. Bhatt labeled the love distinctly and is able to break the old wisdom of love explanations in Garhwali poetries. This author never read such poetries regarding love in Garhwali literature and this author wants to congratulate to Prem for creating such marvelous piece of poetries .
Usually, even today, the Garhwali language poets do not leave the shadow of Baldev Prasad Sharma ‘Deen ‘ in describing love from meeting of famous poem ‘Rami Baurani’ and ‘Tu Holi Beera uch Nisi Dandyun Man’ of famous Garhwali poet jeet Singh Negi for describing love-pain of separation. However, Prem Lal Bhatt has been successful in breaking the conformist astuteness about ‘Love’ found in Garhwali poetries whether there is pain of separation or happiness of meeting by the lovers .In fact , his many poems characterize the devotion from the new angles and the poet sees love from new prospective too. After reading all the poetries, the reader will appreciate Prem lal that he has depth knowledge of Indian philosophies - and has knowledge of real Bhakti. It seems that the poet follows both the Narad Bhakti Sutra and the Markenday’s Bhakti Sutra because in some poems the poet argues that the final solution of any love is not result but the target of love is path but in couple of poems the poet supports the theme that get love by any means. According to Narada Bhakti Sutra the aim of love is not result but walking on the love path but Markendaya says that there should be results of each love or devotion.
When some body says that ‘Love is nothing but accepting’ , the poet explains it through many poems in this collection.
When a reader reads the poem “ Va Ek Dristi Kaiki “ of Bhatt the reader will remember the famous quote about love is “ "Age does not protect us from love, But love to some extent protects us from age."
There is definitely difference between desire and achieving the desired aim and Prem lal successfully explains this reality through his poem “Dwee jindagee Samantar”
The poem “ Pyar Vo Bi Pyar Kya” explains the love but differently in these words of a unknown philosopher "Listen to your heart, for it knows the truth"
Corinthians wrote a poem as “Love is patient, love is kind. It does not envy, it does not boast, it is not proud. It is not rude, it is not self-seeking, it is not easily angered, it keeps no record of wrongs. Love does not delight in evil but rejoices with the truth. It always protects, always trusts, always hopes, and always perseveres. Love never fails“ and Prem lal Bhatt elaborates the true sense of of love in his poem “Tu dhadkan jan chhain”
Love is all about accepting and poet writes in Sweekar main”-
Kora kagaj parain daskhat chhan karyan
Teri kwee bi ibarat sweekar ch main
Like this Prem Bhatt explores many internal, known and unknown aspects of love in his forty poems in this collection ‘Kutgyali’
Prem Lal Bhatt brought many new symbols, new wordings, new metaphors/figure of speeches and imagery for Garhwali poems in this collections and the coming generations will definitely appreciate Prem Lal Bhatt for initiating new explanations of love in Garhwali poetries. Prem Lal Bhatt also brought new romances in Garhwali poetry and .became successful in surprising the readers and poets too.
However, this writer is not happy that though there were alternate words in garhwali language, Prem Lal Bhatt used Hindi words unnecessarily in many his poems

The poetries of Kutgyali are of international standard and all the poems are enough proof that th language creator of small population as Garhwali language can create the contemporary literature.
Kutgyali
Sahitya Bhandar
57 B Pocket A, Phase II
Ashok Vihar
Delhi-110052
Phone 011-27420386


Copyright @ Bhishma Kukreti, Mumbai, India, 2010

उत्तराखंड कू विकास

होंणु छ पर यनु नि,
कि हमारा तुमारा गौं मा,
द्वारू फर लग्याँ ताळा,
हमारा हाथुन खुलि जौन,
जौं घरु मा नि लग्यन अजौं,
ऊ सदानि आबाद रौन.

जब उत्तराखंड बणि थौ,
सब्यौं का मन मा जगि थै,
सतत विकास की आस,
खेत, खल्याण, गौं, गौळा मा,
होलु मन चैन्दु विकास .

जबरि बिटि हमारू राज्य बणि,
सच मा नेतौं अर चमचौं कू,
होंणु छ असल मा विकास,
जनता जस की तस छ,
हबरि होंणी मन मा निराश.

असली विकास तब होलु,
जब प्रवासी उत्तराखंडी,
अपणा राज्य अर गौं लौटला,
खाला पहाड़ कू कोदु, झंगोरू,
जख्यांन साग पात छौंकला.

आली रौनक गौं गौं मा,
हैन्सलि नीमदरी, तिबारी, डिंडाळि,
होलु छोरौं कू किब्लाट,
या छ सच्चा विकास की झलक,
शायद आपन भी बिंग्याली.

इच्छा सब्यौं की या ही छ,
अपणा राज्य कू हो विकास,
दगड़ा मा उत्तराखंड कू पर्यावरण,
सुरक्षित रौ सदानि या छ आस.

रचनाकार: जगमोहन सिंह जयाड़ा "ज़िग्यांसु"
(सर्वाधिकार सुरक्षित १६.३.२०१०)
जन्मभूमि: बागी-नौसा, चन्द्रबदनी, टिहरी गढ़वाल.
(पहाड़, पत्थर और पानी,
ये है अपने उत्तराखंड की निशानी-"ज़िग्यांसु")

हमारा पहाड़

ऋतु बसंत के रंग में,
रंग गया है,
क्योंकि, रंग बिरंगे फूल,
खिले हुए हैं सर्वत्र,
पाखों,गाड, गदनों और,
गांवों की सारों में,
बह रही है बसंत की बयार.

विचरण कर रहे हैं,
देवभूमि के देवता,
पर्वत शिखरों और,
ताल, बुग्यालों पर,
जहाँ बह रही है,
धीमी-धीमी बासंती हवा,
मन को मदहोश करने वाली.

कहीं दूर से देख रही हैं,
हिंवाली काँठी जैसे,
चौखम्बा, त्रिशूली, पंचाचूली,
नंदाघूंटी, केदारकांठा,
आपस में अंग्वाल मारकर,
हमारे पहाड़ पर छाए बसंत को,
जिसने उन्हें आकर्षित कर लिया है,
लेकिन, वो बेखबर है.

रचनाकार: जगमोहन सिंह जयाड़ा "ज़िग्यांसु"
(सर्विधिकार सुरक्षित १४.३.२०१०)
E-mail: j_jayara@yahoo.com

प्रियतमा बिन उदास होता है बसन्त

प्रियतमा बिन उदास होता है बसन्त
ढलका कर ओंस की बूंद रोता है बसन्त

सुबह उडारी भरते पंछी भी लौट आते हैं
सांझ में खुद को अकेला पाता है बसन्त

खिलखिलाने को होती है जब भी जोर-जबर
हंसने से खुद को रोक जाता है बसन्त

इस आबो-हवा में कैसे जीने का मन करे
आसमान को ताकने पर डर जाता है बसन्त

ऐसे लाल, हरे, पीले, नीले होने से क्या फायदा
शायद आयेगी बहार ‘धनेश’ इन्तजार में रहता है बसन्त॥

Copyright@ Dhanesh Kothari

बसंत

बसंत
हर बार चले आते हो
ह्‍यूंद की ठिणी से निकल
गुनगुने माघ में
बुराँस सा सुर्ख होकर

बसंत
दूर डांड्यों में
खिलखिलाती है फ्योंली
हल्की पौन के साथ इठलाते हुए
नई दुल्हन की तरह

बसंत
तुम्हारे साथ
खेली जाती है होली
नये साल के पहले दिन
पूजी जाती है देहरी फूलों से
और/ हर बार शुरू होता है
एक नया सफर जिन्दगी का

बसंत
तुम आना हर बार
अच्छा लगता है हम सभी को
तुम आना मौल्यार लेकर
ताकि
सर्द रातों की यादों को बिसरा सकूं
बसंत तुम आना हर बार॥

Copyright@ Dhanesh Kothari

ऋतु बसंत में

पीली साड़ी पहन,
ऋतु बसंत में,
पहाड़ के एक पाखे में,
काट रही वह घास,
सोच रही लौटेंगे वे,
बहुत दिनों से दूर हैं,
बसंत की बयार आने से,
मन में जगि है आस.

कोलाहल करते पोथ्ले,
तोता, घुघती, हिल्वांस,
फूलों के लिए फूल्यारी,
घूम रहे खेतों और पाखों में,
फूल रही है सांस.

खिले हैं सर्वत्र बण में,
साखिनी, बुरांश,गुरयाळ,
ऋतु बसंत के रंग में रंगे,
हमारे प्यारे मुल्क
रंगीलो कुमाऊँ,
और छबीलो गढ़वाळ.

रचनाकार: जगमोहन सिंह जयाड़ा "ज़िग्यांसु"
(सर्वाधिकार सुरक्षित १०.३.२०१०)
ग्राम: बागी-नौसा, पट्टी. चन्द्रबदनी, टिहरी गढ़वाल.