Garhwali Wedding Dressing and related Folk Songs

Indian Wedding Folk Songs- 9

Asian Wedding Folk Songs -9

Garhwali Wedding Dressing and related Folk Songs

(Garhwali (Indian) Folk Songs, Himalayan Folk Songs, Indian Folk Songs)

Bhishma Kukreti

After taking bath, there is dressing and ornamenting ceremony in Garhwali (Indian) culture for bride and groom both at their own house. The normal dress of groom is yellow Achkan, yellow Dhoti or Rebdar Paijama, Pagdi /turban and crown. The bride puts on red colour sari, blouse and crown . The bride and groom cover face by a Jhalar hund from crown

It is better that there is discussion about dresses of other countries too

Traditional Wedding Dresses of various countries

1- Western Traditional wedding dresses : In western countries, in past and today too wedding dress by groom or bride is to show the social status . the style is popular of the day style.

2- China: In China, the tradition for bride is to wear Cheongsam with dragon phoenix design at wedding day. The phoenix and dragon are the sign of balance of female and male power. In traditional way, the groom wears black silk coat worn over embroidered dragon robe of dark blue colour. In old days, there used to be cover for bride to hide the face

3- Japan : In Japan , the bride wear long white Kimono, The groom wears formal Japanese attire Montosuki Kimono , The family crest on the dress is displayed prominently .A Flowing Haori over coat is wore by groom.

4- Arabic Wedding Dress : the bride wears a beautiful white gown ‘Galabya’ . The embroidery and studded by beads and colorful stones

5- In Africa, the urban people are using western style now, . however, in rural area the people use regional dresses as per their traditions

Garhwali Wedding Dressing Folk Songs

When the women (Jajmati nari) help the bride to wear wedding dress or when the experienced men help the groom to dress up, The song shows that the bride’s dress is compared to the dress of elite people‘s (king and queen’s dress) dress. At this time, the singers sing the following folk song:

ब्योली तैं लारा पैरान्द दैन्कू मांगळ गीत

पितैजी तुमारा पितैजी तुमारा कपड़ा मुल्याला ए

पितैजी तुमारा कपड़ा मुल्याला ए s s s

माजी तुमारी मांजी तुमारी कपड़ा छंट्याली

मांजी तुमारी कपड़ा छंट्याली ए s s s

जाजमती नारी जाजमती नारी कपड़ा पैराली

जाजमती नारी कपड़ा पैराली ए s s s

आज चेंद माजी आज चैन्द माजी पीलो पैर्वाग

आज चैन्द माजी पीलो पैर्वाग ए s s s

पीलो पैर्वाग पीलो पैर्वाग झिलमिलो गात

पीलो पैर्वाग झिलमिलो गात ए s s s

झिलमिलो गात झिलमिलो गात राजौं पैर्वाग

झिलमिलो गात राजौं पैर्वाग ए s s s

Ref : Totaram Dhoundiyal, Mrs Shailja Thapliya, Mangal, Dhad Prakashan

Copyright@ Bhishma Kukreti, bckukreti@gmail.com

Invitation for Young Uttarakhand General Body Meeting

Dear Members,

You are cordially invited in Young Uttarakhand General Body Meeting which will held onSunday, 17th July 2011 at Garhwal Bhawan Panchkwiyan Road, Near Jhandewalan Metro Station New Delhi from 10:00 a.m. onwards.

Agenda for general body meeting is mentioned below:

v Brief introduction of Young Uttarakhand

v Brief introduction of Young Uttarakhand governing body members

v Self introduction by all attendees.

v Share information with members for our projects like Career guidance camp, Medical Camp, Blood donation camp.

v Share information with members for our Young Uttarakhand Cine awards 2011.

v Discussion on our new projects in 2011 like Career guidance camp, Medical camp and others.

v Discussion and suggestion for next Young Uttarakhand Cine Awards 2012.
Renewal / New membership of Young Uttarakhand

v Offer to members to become volunteer / professional in upcoming projects.

v Introduction with Uttarakhand cine stars with Members.

Request you all to join the meet and send your confirmation as soon as possible.

Subhash Kandpal: - subhash@tisindia.com (9968125103)

Vijay Singh Butola: - vijaysingh_butola@yahoo.co.in (9650890704)

Thanking you

Team Young Uttarakhand

गढ़वाली कविता : पहाड़

मी पहाड़ छोवं
बिल्कुल शान्त
म्यार छजिलू छैल
रंगिलू घाम
और दूर दूर तलक फैलीं
मेरी कुटुंब-दरी
मेरी हैरी डांडी- कांठी
फुलौं की घाटी
गाड - गधेरा
स्यार -सगोडा
और चुग्लेर चखुला
जौं देखिक तुम
बिसिर जन्दो सब धाणी
सोचिक की मी त स्वर्ग म़ा छौंव
और बुज दिन्दो आँखा फिर
पट कैरिक
सैद तबही नी दिखेंदी कैथेय
मेरी खैर
मेरी तीस

म्यारू मुंडरु

म्यारू उक्ताट
और मेरी पीड़ा साखियौं की
जू अब बण ग्याई मी जण
म्यार ही पुटूग
एक ज्वालामुखी सी
जू कबही भी फुट सकद !

रचनाकार :गीतेश सिंह नेगी , सर्वाधिकार सुरक्षित
स्रोत : मेरे अप्रकाशित गढ़वाली काव्य संग्रह " घुर घूघुती घूर " से

Bathing after Haldi Hath by Bride : A Garhwali Wedding Folk Songs

Wedding Folk Songs of India -7

Asian Wedding Folk Songs -7

Bathing after Haldi Hath by Bride : A Garhwali Wedding Folk Songs

ब्योली नवांद दैन्कू मांगळ गीत

(Garhwali Wedding Folk Songs, Himalayan Wedding Folk Songs)

Bhishma Kukreti

Wedding Folk Songs are very important aspects of Garhwali culture. There is folk song for each stage of Garhwali wedding.

However, marriage or singing, dancing in wedding ceremony is common in most of the community all over world.

Take the example of Palestine, there are many folk songs sung at the wedding time in groom’s house and bride’s house as well . The Henna application on Bride’s face and on other part is very essential aspect of Palestine community, On that occasion the community members sing various types of Wedding folk Songs . N.Azam provides the example of Henna application in Palestine.

Wedding Folk Songs of Palestine

“They put henna on the brides but left out my hands”
“How wonderful it is to sleep among the girls”
“They put henna on the brides but left out my fingers”
“How wonderful it is to sleep among the little girls”

(Reference : Na’ela Azzam Libbes, The Palestine Wedding Practices and Rituals; This Week in Palestine, Issue 105, 2007)

Wedding Folk Song and Dance in Anatolia

In Anatolia , the bride sits on cushion , the Henna is put in silver bowl and The unmarried women applies Henna on left hand of the bride and married woman applies Henna on bride’s right hand. The guest, family members sing, dance with enthusiasm. Havalar Ayaz song is very popular wedding folk songs of Turkey

Wedding songs of Baluchistan

In Baluchistan, there is festive occasion while Henna application (decoration of Henna on Bride’s body) is there win wedding performances. The women sing various types of songs related to Henna application

Wedding Folk Songs of Bulgaria , Europe

In Bulgaria marriage ceremony is very important and there is folk song, dances in wedding performances and rituals are also sung Astargya , Blacha, Buchimish, BavnaMelodija are a couple of famous titles of wedding songs of Bulgaria.

Chinese Wedding Folk Songs (Feng ) and Dance

Chinese have philosophical wedding culture and is full of traditions and rituals. The wedding songs, music is primary music in China. Chinese wedding folk music is very diverse, and songs provide joyful feeling, slow, at times sad feelings an d romantic at other times as also happens in Garhwali wedding performances. In this occasion, there is always wedding music tune which is different than funeral music tune or dragon boat race.

Wedding Folk Music in Africa

As in Garhwal, Kumaun of Uttarakhand (India) the wedding marriage is not the relationship between the bride and groom but is seen more like a combining two families together. Therefore, in most of regions, there are wedding folk songs, dances in Africa.

Famous Irish Wedding Folk Songs

In Irish wedding is a social ceremony. The family member s sing song and dance with joy . the following folk song is very popular song of Irish wedding tradition

“She wears my ring to show the world
That she belongs to me
She wears my ring to tell the world
She’s mine eternally”…………….

…………………….. “She swears to wear it…….
“With eternal devo-otion
“That’s why I sing”
“Because she wears my ri-i-ing”

Garhwali Wedding Folk Songs at the time of Bride Ttaking Bath

( Nayand Dain ku Mangal )

As mentioned above that there are songs in each dtage of Garhwali wedding . When there is Haldi Hath (Ban Deen) then there is bathing (Nayan) of bride or groom at their respective home. When bride takes bath by water (no soap is allowed) with the help of her friends inside the room and outside on the country yard , the singers sing folk song and the Das play drums etc. The music is slow but very soothing to ear.

The song is symbolic and the song narrates about goddess Parvati taking bath in the pond.

ब्योली नवांद दैन्कू मांगळ गीत

क्यान कुण्डी कौज्याळ ह्वाए s s s

क्यान कुण्डी कौज्याळ ह्वाए s s s

मथि देश द्यो नि बरखो s s s

मथि देश द्यो नि बरखो s s s

क्यान कुण्डी कौज्याळ ह्वाए s s s

क्यान कुण्डी कौज्याळ ह्वाए s s s

सुरया धुमेलो ह्वाई s s s

सुरया धुमेला ह्वाए s s s

मथि कुण्डी पारबती नयाए s s s

मुडी कुण्डी कौज्याळ ह्वाए s s s

ईं ब्योली रंग चढ़ावा ए s s s

ईं ब्योली रंग चढ़ावा ए s s s

सबि कनियों दगड्या बुलावा ए s s s

सबि कनियों दगड्या बुलावा ए s s s

(s= Half a . s= आधा अ )

Reference: Totaram Dhoundiyal, Mangal, Dhad Prakashan, Dehradun

Copyright @ Bhishma Kukreti, bckukreti@gmail.com

Young Uttarakhand Delhi Meet @ Garhwal Bhawan

Kindly send your Confirmation at

Subhash Kandpal :- subhash@tisindia.com (9968125103)

Vijay Singh Butola :- vijaysingh_butola@yahoo.co.in (9650890704)

Young Uttarakhand Delhi Meet

17th July 2011 (Sunday)

Time: 10:00 AM onwards...... Venue:- Garhwal Bhawan

Panchkuian Road New Delhi-110001

Near Jhandewalan Metro Station

Garhwali Wedding Folk Song at the time of Turmeric Past Application

Wedding Folk Songs of India 6

Asian Wedding Folk Songs -6

Garhwali Wedding Folk Song at the time of Turmeric Past Application

हल्दी लगाण दें मांगळ गीत

(Garhwali Folk Songs, Himalayan Folk Songs, Indian Folk Songs )

Online Presentation : Bhishma Kukreti

Offline Presentation: Tota Ram Dhoundiyal ,Shrimati Shalija Thapliyal 'Mangal' published by Dhad Prakashan , Dehradun

After Ban Deen performance the women apply the turmeric paste on each part of bride or groom. Other women and the professional singer sing the Mangal Song or auspicious song

In this song. there is description of growing the turmeric or hwo the turmeric is grown in the field .However, the deities are in involved agricultural activities in the song. The song show the attachment of Garhwalis to the agricultural activities and the importance of agriculture.

हल्दी लगाण दें कु मांगळ

कैन हल्दी साए ह्वेलि कैन हल्दी बाए ह्वेलि s s s s

कैन हल्दी साए ह्वेलि कैन हल्दी बाए ह्वेलि s s s s

मादेव जीन सायो छौ बायो छौ s s s s

मादेव जीन सायो छौ बायो छौ s s s s

पारबती जीन न्युलो छौ ग्वाड़ो छौ s s s s

पारबती जीन न्युलो छौ ग्वाड़ो छौ s s s s

कैन हल्दी त्वे रंग चढायो s s s s

कैन हल्दी त्वे रंग चढायो s s s s

पंचनाम दिव्तौन मैं रंग चढायो s s s s

पंचनाम दिव्तौन मैं रंग चढायो s s s s

s= is Half a ( s= आधी अ है )

Sab Mileek Raunla Ham

Indian Poetry for Children

Poems for Children in Asia

Sab Mileek Raunla Ham : A Gem of Indian Children Literature

(A Review of Poetry for Children Sab Mileek Raunla ham ‘ by Lalit Keshwan )

( Garhwali Poetry, Himalayan Poetry, Indian Poetry, Asian Poetry )

Bhishma Kukreti

In all language literature, the literature for children is found relatively the least . it is difficult to write for children as the poet or prose maker mistake the subject and the literature become the subject of fun instead of creating funny literature for children. Understanding The children psychology is difficult and if the creation is not proper the work goes in vein.

In modern Garhwali language, till date there is only one attempt and that is Ankh Pankh poetry collection by Abodh Bandhu Bahuguna (1970) . Dr Nand Kishor Dhoundiyal presented folk children poem and published them in 2010.

The second modern Garhwali poetry collection for children is ‘Sab mileek Raunla’ by Lalit Keshwan (2010) . There are six poems for children in this collection and all are proof the capability of lalit Keshwan as poet and psychologist.

The first poem is about the suppression of a lion and the wise acts of a fox to protect the animals from lion. The images and symbols of animals are specific in Garhwal , Lalit Keshwan uses symbols and animals very effectively to attract children and indirectly offering message too

The story in poems Muso ar biralo (Mouse and cat ) or Kukhadi ar mair are marvelous pieces of poems in world literature, The uses of symbolic animals for preaching the children is efficient

The poem Syal –Kukur is also narration of animal characters and children as well as old aged will like the poetry. Children literature reviewers Lukens , Reichards, state that use of imagery is essential aspect of children poetry to attract establishing mood and delivering the concepts in the perception of readers . In this poem , Lalit seems the master of setting mood of children readers by using images in poetry.

Fool is about the importance of living amicably in the society. The sixth poem about Mahatma Gandhi tells the children that a small town person can be a great soul for ever. The serious subject is narrated in simple words and with simplicity that children are always anxious to finish the full poem

The most difficult situation is that the children have less experience and the wordings of experiences of old men can not relate the understanding of children mind. However, Lalit Keshwan uses the words from Garhwali vocabulary which are commonly understood by small children too. Chung –Yuan Liu and Ning Huang state that the failure of poet who wants to address children through is that the poet uses advanced vocabulary , however, the mastery of Lalit Keshwan is that he uses simple and memorable lines and phrases that all poems become interesting for children.

In any children poem, the first need is to attract the children at initial stage only. Famous children literature analysts as T Cairney, Jones, D.l. Russel, C.Lynch-Brown, C.M. Tomlinson brief that to fascinate young readers there should be perfect humor narration in the poetry. Lalt Keshwan is born humorous poet and he uses humor perfectly to attract the young Garhwalis to read these six poems though all are different in subject and messages.

The scholars as Egan, horning, Jones, L. Rothlein, A.m. Meinbach, D. Booth, b.Moore, advocate the poem should be rhyme in nature to magnetize the young readers for poetry reading and Lalit Keshwan has been successful in attracting the young readers by creating vivid rhythm in his all six poems .

Personification is also the demand for creating interest among the child readers and Lalit Keshwan ‘s these poems show that Keshwan is aware about the importance of personification in verses for children.

Poetry reviewers as L. Reichards , Hill and Jones suggest that word play great role in engaging the children in poem and Lalit Keshwan is master of words to engage the young and old readers.

Conclusively could be said that lalit Keshwan is successful in creating poems for children as he is successful in creating humorous, satirical , serious epical poems in past. As the world literature lovers appreciate the works of Yahuda Amichi, Erin Belieu, Carl Sandburg, T.S. Elliot, H V Dyke, Stevenson Rabeendra nath Taigor, , P Eluard, Cullen, Brandstreet, William Henry Devies , Victor Hugo, Sarojani Naidu, A. S.Tessimond, Robert William Service, Robert Herrick, Ted Huges, Kobayashi Issa, Li Po , jarell for their children poems , the world literature lovers will definitely rember Lalit Keshwan for his immense contribution in developing children poetry genre in Garhwali language literature,

Sab millek Raunla Ham : A Garhwali poetry collection for children

Publisher : K K Handu , New Delhi

Copyright Bhishma Kukreti, bckukreti@gmail.com

तडतडी उकाल छै जेठ कु छौ मास

तडतडी उकाल छै जेठ कु छौ मास

ना खखि डाली बौटी कू छैल छो न खखि छौ घास

पसिनन तरमर बणयूं लगि छै में प्यास

दूर देखी पंदेरी ज्युकुड़ी मा जागी आस

हिट्द हिट्द गयो मि वीं पंदेरी का पास

बोली बोल मिन ये पंदेरी त्वेमा च जलास

सुणी की वीं पंदेरिन मेरी बाच

कैरी गगरी टोटकी वीन हुयो मि निरास

बोल्दी बोल वा ये बटोई मी भी कनु पाणी तलाश

सूणी की विंकि बात मिन मन ही मन मा सोची

ये मनखी अपड़ा भोग का वास्ता तिन यूँ पहाड़ू की आस्म्मिता किले नोची

अधिकार तेरु ही नीचा यूँ डाई बौटयूँ पर बौण

पंछयुं कू भी चा यूँ मा वास

अपड़ा मतलब का खातिर किले कनि छै तू यूँ जंगलूं कू नाश

प्रदीप सिंह रावत "खुदेड़"

"फ्योली की आँख्यूं मा आंसू" पुस्तक बटि सर्वाधिकर सुरक्षित

फोन नंबर ९९७११२४५७८

फ्योली की आँख्यूं मा आंसू

तडतडी उकाल छै जेठ कु छौ मास

ना खखि डाली बौटी कू छैल छो न खखि छौ घास

पसिनन तरमर बणयूं लगि छै में प्यास

दूर देखी पंदेरी ज्युकुड़ी मा जागी आस

हिट्द हिट्द गयो मि वीं पंदेरी का पास

बोली बोल मिन ये पंदेरी त्वेमा च जलास

सुणी की वीं पंदेरिन मेरी बाच

कैरी गगरी टोटकी वीन हुयो मि निरास

बोल्दी बोल वा ये बटोई मी भी कनु पाणी तलाश

सूणी की विंकि बात मिन मन ही मन मा सोची

ये मनखी अपड़ा भोग का वास्ता तिन यूँ पहाड़ू की आस्म्मिता किले नोची

अधिकार तेरु ही नीचा यूँ डाई बौटयूँ पर बौण

पंछयुं कू भी चा यूँ मा वास

अपड़ा मतलब का खातिर किले कनि छै तू यूँ जंगलूं कू नाश

प्रदीप सिंह रावत "खुदेड़"

"फ्योली की आँख्यूं मा आंसू" पुस्तक बटि सर्वाधिकर सुरक्षित

फोन नंबर ९९७११२४५७८

Byoli Tain Ban Deend Dainku Mangal :

Indian Wedding folk Songs – 5

Asian Wedding Folk Songs – 5

Byoli Tain Ban Deend Dainku Mangal : Mangal geet (Auspicious Song) of Pasting the Bride

(Garhwali Wedding Folk Songs, Himalayan Wedding folk Songs )

Presented on Internet medium by Bhishma Kukreti

Offline Presentation by Totaram Dhoundiyal , Mangal, Dhad Prakashan , Dehradun

In Garhwali wedding , there are folk songs at each and every stage . HaldiHath or ban deen is a very important stage of wedding ceremony. After females prepared the Turmeric and herbal paste by grinding various tubes of herbs and turmeric, the stage of ban Den comes for Bride at her home and for Groom at his home. The ban deen performance is performed in country yard (Chauk) . The Pundit jee tells the auspicious time and ask bride to sit on the flat stool of Sandan wood on which he set pooja of lord Ganesh (Ganesh sthapana) . Two girls will catch a chadar (bed sheet) above the bride and on that Chadar rice, linen seeds, juggry , pakodi, Poori ar put in a Thali (plate . Pundit jee put turmeric paste into five leave vessels (Pudkee) with barley, linen seeds .

Then start ban den process . ban deen means to put the turmeric paste on the foot, on knee, on elbow, shoulders, and on head with the help of a bunch of doob leaves. First Pundit jee do Ban deen performance, then five unmarried girls (who grinded turmeric tubes and made paste) , the mother , then father and then the relative’s women and men do the same performance that is ban deen performance

Pundit jee sing the chants in Sanskrit and the auspicious singers sing the following Mangal. Side by side the das play Damau and Dhol with slow a specific rhythm .

After ban deen Process, the bride takes bath without soap.

ब्योली तैं बान दीण कु मांगळ गीत

बैठ मेरी लाड़ी बैठ मेरी लाड़ी सांदणा चौकली

बैठ मेरी लाड़ी सांदणा चौकली ए

पूजा पूजा बरमा जी पूजा पूजा बरमा जी सान्दंणऐ चौकली

पूजा पूजा बरमा जी सान्दंणऐ चौकली ए

कै द्यावा बरमा जी कै द्यावा बरमा जी रक्छा बंधन

कै द्यावा बरमा जी रक्छा बंधन ए

पैलू क बांदा पैलू क बांदा बरमा सुबाला

पैलू क बांदा बरमा सुबाला ए

बरमा सुबाला बरमा सुबाला आशीष द्याला

बरमा सुबाला आशीष द्याला ए

न्यडु आई जावा न्यडु आई जावा पांच कनियाँ

न्यडु आई जावा पांच कनियाँ ए

पांच कनियाँ पांच कनियाँ तिलक लगाली

पांच कनियाँ तिलक लगाली ए

तिलक लगाली तिलक लगाली रक्षा बांधली

तिलक लगाली रक्षा बांधली ए

के केका कनियाँ के केका कनियाँ बांदा सुबैली

के केका कनियाँ बांदा सुबैली ए

पायूँ का बांदा पायूँ का बांदा सिर मा सुबैली

पायूँ का बांदा सिर मा सुबैली ए

हळीद म्न्जीठा का हळीद म्न्जीठा का बांदा सुबौला

हळीद म्न्जीठा का बांदा सुबौला ए

जी रयाँ कनियाँ जी रयाँ कनियाँ सदा रैं अमर

जी रयाँ कनियाँ सदा रैं अमर ए

न्यडु आई जावा न्यडु आई जावा जाजमती नारी

न्यडु आई जावा जाजमती नारी ए

जाजमती नारी जाजमती नारी तिलक लगाली

जाजमती नारी तिलक लगाली ए

तिलक लगाली तिलक लगाली रक्षा बांधली

तिलक लगाली रक्षा बांधली ए

पायूँ का बांदा पायूँ का बांदा सिर मा सुबैली

पायूँ का बांदा सिर मा सुबैली ए

जाजमती नारी जाजमती नारी सदा रैं स्वागीण

जाजमती नारी सदा रैं स्वागीण ए

न्यडु आई जावा न्यडु आई जावा माजी सुनैना

न्यडु आई जावा माजी सुनैना ए

मा जी सुनैना मा जी सुनैना तिलक लगाली

मा जी सुनैना तिलक लगाली ए

बेटी सीता की बेटी सीता की रक्षा बांधली

बेटी सीता की रक्षा बांधली ए

दे द्यावा मांजी दे द्यावा माजी दै दुबला बांन्द

दे द्यावा माजी दै दुबला बांन्द ए

पंचांगी बांदा पंचांगी बांदा शिरमा सुबाली

पंचांगी बांदा शिरमा सुबाली ए

जी रयाँ मांजी जी रयाँ मांजी सदा स्वागीण

जी रयाँ मांजी सदा स्वागीण ए

जौन तुमन जौन तुमन जलम सुधारी

जौन तुमन जलम सुधारी ए

तू मेरी कनिया तू मेरी कनिया सदा रै स्वागीण

तू मेरी कनिया सदा रै स्वागीण ए

सदा रै स्वागीण सदा रै स्वागीण सदा रै अमर

सदा रै स्वागीण सदा रै अमर ए

न्यडु आई जावा न्यडु आई जावा पितैजी जनक

न्यडु आई जावा पितैजी जनक ए

पितैजी जनक पितैजी जनक तिलक लगाला

पितैजी जनक तिलक लगाला ए

तिलक लगाला तिलक लगाला रक्षा बांधला

तिलक लगाला रक्षा बांधला ए

दे द्यावा पितैजी दे द्यावा पितैजी हळदि का बान

दे द्यावा पितैजी हळदि का बान ए

जी रयाँ पितैजी जी रयाँ पितैजी सदा अमर

जी रयाँ पितैजी सदा अमर ए

जौन तुमन जौन तुमन जनम सुधार

जौन तुमन जनम सुधार ए

दे द्यावा ममा जी दे द्यावा ममा जी पंचरंगी बांदा

दे द्यावा ममा जी पंचरंगी बांदा ए

जी रयाँ ममाजी जी रयाँ ममाजी लाख बरस

जी रयाँ ममाजी लाख बरस ए

दे द्यावा मामिजी दे द्यावा मामिजी स्वाग्वन्ती बान

दे द्यावा मामिजी स्वाग्वन्ती बान ए

दे द्यावा बोडिजी दे द्यावा बोडि जी हळदि का बान

दे द्यावा बोडि जी हळदि का बान ए

बोडिजी हमारि बोडि जी हमारि बांदा सुबाली

बोडि जी हमारि बांदा सुबाली ए

दे द्यावा बड़ा जी दे द्यावा बड़ा जी दै दुबला बान

दे द्यावा बड़ा जी दै दुबला बान ए

दे द्यावा चची जी दे द्यावा चची जी दै दुबला बान

दे द्यावा चची जी दै दुबला बान ए

दे द्यावा काका जी दे द्यावा काका जी हळदि का बान

दे द्यावा काका जी हळदि का बान ए

न्यडु आवा न्यडु आवा पीठी क भाई

न्यडु आवा पीठी क भाई ए

पीठि क भाई पीठि क भाई तिलक लगाल़ा

पीठि क भाई तिलक लगाल़ा ए

पीठि क बैणि पीठि क बैणि तिलक लगाली

पीठि क बैणि तिलक लगाली ए

तिलक लगाली तिलक लगाली रक्षा बांधली

तिलक लगाली रक्षा बांधली ए

जी रयाँ अमर जी रयाँ अमर भै बैणयूँ जोड़ी

जी रयाँ अमर भै बैणयूँ जोड़ी ए

Panchdev Pooja : An Auspicious Garhwali Wedding Folk Song

Indian Wedding Folk Songs

Asian Wedding folk Songs

Panchdev Pooja : An Auspicious Garhwali Wedding Folk Song

Presented by Bhishma Kukreti

( Curtsy : Totaram Dhoundiyal , Mangal , book published by Dhad Prakashan Dehradun )

(Garhwali Wedding Folk songs, Himalayan Wedding Folk Songs, Wedding Folk Songs)

This song is sung by village women and professional singer together or separately. the song is sung when Pundit jee is also performing Gaesh poojan for haldi hath or Ban Deen ceremony and calling all deities . In this auspicious folk songs the manglers (who sing Mangal) requesting Barma jee (the creator of this Galaxy) for performing the pooja odf lord Ganesh, Bhoomi (the earth), Pitars (forefathers) , and all Nine Grahsa and deities. The singers also do offer respect of Vedas created by Barma jee

There is mention of how the pooja will be performed, what are the requirement for Pooja performance .

The songs enhance the joy of wedding ceremony and is capable bringing very powerful positive energy at the Haldi Hath ceremony (pasting turmeric and herbal paste on bride and/or groom at their respective home ) , The das use to play Dhol and Damau in very slow rhythm along side of the ceremony . The Das or Aujee pair (Drum players ) play a special tune for the ceremony. If the bagpiper wala is also their the bagpiper player will play bagpiper in the same tune of singer making the atmosphere very special.

हल्दी हाथ के वक्त पंचदेवआदि पूज़ा मांगळ

सागसी ह्वेजावा सागसी ह्वेजावा गौरी गणेश

सागसी ह्वेजावा गौरी गणेश ए s s s

गौरी गणेश गौरी गणेश विश्णु महेश

गौरी गणेश विश्णु महेश ए s s s

पैलि पूजा पैलि पूजा गणेश माराज

पैलि पूजा गणेश माराज ए

गणेश माराज गणेश माराज द्याला आशीष

गणेश माराज द्याला आशीष ए

ह्त्युं जोड़ीक ह्त्युं जोड़ीक सीस नवैक

ह्त्युं जोड़ीक सीस नवैक ए

केकेन बरमा जी केकेन बरमा जी गणेश बणयू च

केकेन बरमा जी गणेश बणयूँ च ए

गाई गोबरा को गाई गोबरा को गणेश बणयूँ च

गाई गोबरा को गणेश बणयूँ च ए

केकेन बरमा जी केकेन बरमा जी गणेश पुर्युं च

केकेन बरमा जी गणेश पुर्युं च

पिस्युं पीठ क पिस्युं पीठ कु गणेश पुर्युं च

पिस्युं पीठ कु गणेश पुर्युं च ए

कै घ s र होलो कै घ s र होलो शंख शबद

कै घ s र होलो शंख शबद ए

कै घ s र होलो कै घ s र होलो घांडी शबद

कै घ s र होलो कै घ s र होलो ए

पितर लोक पितर लोक तकम को लालो

पितर लोक तकम को लालो ए

ऐजावा पितरो ऐ जावा पितरो मैं मात लोक

ऐ जावा पितरो मैं मात लोक ए

मै मात लोक, मैं मात लोक पाथ्युं कारिय

मैं मात लोक पाथ्युं कारिय ए

के केन बरमा जी गणेश पुजला केकेन बरमा जी

के केन बरमा जी गणेश पुजला ए

फुलून धूपुंन फुलून धूपुंन गणेश पुजला

फुलून धूपुंन गणेश पुजला ए

अखंड मोत्यूंन अखंड मोत्यूंन गणेश की पूजा

अखंड मोत्यूंन गणेश की पूजा ए

कारा कारा बरमा जी कारा कारा बरमा जी भूमि की पूजा

कारा कारा बरमा जी भूमि की पूजा ए

भूमि की पूजा भूमि की पूजा सूर्य की पूजा

भूमि की पूजा सूर्य की पूजा ए

सूरया की पूजा सूरया की पूजा चंदरमा की पूजा

सूरया की पूजा चंदरमा की पूजा ए

कारा कारा बरमा जी कारा बरमा जी विष्णु की पूजा

विष्णु की पूजा विष्णु की पूजा ए

खोली द्यावा खोली द्यावा बरमा जी पोस्तु का वेद

खोली द्यावा बरमा जी पोस्तु का वेद ए

तुमर वेदूंन तुमर वेदूंन जग उदंकार

तुमर वेदूंन जग उदंकार

Copyright for commentary @ Bhishma Kukreti bckukreti@gmail.com

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Haldihath Mangal ‘ NYUTO” : Showing the Social Positive Attitude

Indian Folk Songs

Asian Folk Songs

Garhwali Auspicious Folk Songs -2

Haldihath Mangal ‘ NYUTO” : Showing the Social Positive Attitude

न्योतो (आमंत्रण : कार्य आरम्भ में सकारत्मक सोच की आवश्यकता

Bhishma Kukreti

Positive within all individuals of the society as a whole is the sign of strong sense of community feeling, the sign of belongings and sign of attainment of fundamental happiness . Garhwal being a Himalayan hill area, the people required social positive attitude to fight out adverse geographical conditions. The positive attitude is seen in Garhwali’s ritual songs too. There are many stages of marriage ceremony in Garhwal. Fist is pasting of turmeric and other herbs on the body of bride and groom one day before marriage process. The professional singer and women of village sing auspicious songs at each stage of Haldi hath (Embalming of Turmeric paste on body of groom /bride) . There are exclusive song for each stages of Haldi hath

The following song is called Nyuto or Invitation. Here in the song the women folk or professional singer suggests the parents of groom or bride to invite Brahma, The drum player (auji0 , turmeric, herbs, friends, flowers, paddy, women having husband and children, mortar, club etc.

The song provides importance to each items and people related to the process of Haldihath.

The song also suggest the process of creation of positive thinking among the society members. The song teaches the benefits of positive attitudes . The song suggest that the members should be positive while initiating any work as positive attitude from th e beginning is the guarantee of success. The song also remind the society about the importance of collective wisdom for the success.

न्योतो (आमंत्रण , Invitation

(s= Half a s= आधा अ )

पैलो न्यूतो , पैलो न्यूतो वेदमुखी बरमा ए

पैलो न्यूतो वेदमुखी बर्मा ए s s s s

आज चैंदी पितजी आज चैंदी पितजी बरमा कारिया ए

आज चैंदी पितजी बरमा कारिया ए s s s s

ब्याळी न्यूतो ब्याळी न्यूतो मंगल़ेर नारी ए

ब्याळी न्यूतो मंगल़ेर नारी ए s s s s

आज चैंदी पितजी आज चैंदी पितजी मंगळ कारिया ए
आज चैंदी पितजी मंगळ कारिया ए s s s s

तब को न्यूतो तब को न्यूतो औजी को बेटा ए
तब को न्यूतो औजी को बेटा ए s s s s

आज चैंदी पितजी आज चैंदी पितजी बढ़इ को काज ए

आज चैंदी पितजी बढ़इ को काज ए s s s s

ब्याळी न्युति ब्याळी न्यूति हल्दी को बाड़ी ए

ब्याळी न्यूति हल्दी को बाड़ी ए s s s

आज चैंदी पितजी आज चैंदी पितजी हल्दी कारिया ए

आज चैंदी पितजी हल्दी कारिया ए s s s s

न्यूता माँजि न्यूता माँजि दुबला की बाड़ी ए

न्यूता माँजि दुबला की बाड़ी ए s s s s

आज चैंदी आज चैंदी दुबला करिया ए

आज चैंदी दुबला करिया ए s s s s

न्यूता मांजि न्यूता मांजि जुंडी पुण्डी गाई ए

न्यूता मांजि जुंडी पुण्डी गाई ए s s s s

आज चैंदी मांजि आज चैंदी मांजि गाई कारिया ए

आज चैंदी मांजि गाई कारिया ए s s s स

न्यूता मांजि न्यूता मांजि मजेठी कि बाड़ी ए

न्यूता मांजि न्यूता मांजि मजेठी कि बाड़ी ए s s s

आज चैंदी मांजि आज चैंदी मांजि मजेठी कारिया ए

आज चैंदी मांजि मजेठी कारिया ए s s s s

न्यूता मांजि न्यूता मांजि फुलूं कि डाळी ए

न्यूता मांजि फुलूं कि डाळी ए s s s s

आज चैंदी मांजि आज चैंदी मांजि कारिया ए

आज चैंदी मांजि कारिया ए s s s s

न्यूता मांजि न्यूता मांजि सट्यु कि बाड़ी

न्यूता मांजि सट्यु कि बाड़ी ए s s s s

आज चैंदी मांजि आज चैंदी मांजि मोत्यूं कारिया

आज चैंदी मांजि मोतियुं कारिया ए s s s s

कै घ s र होली कै घ s र होली जाजमती नारी

कै घ s र होली जाजमती नारी ए s s ss

जाजमती नारी जाजमती नारी स्वागवंती नारी

जाजमती नारी जाजमती नारी स्वागवंती नारी ए s s s s

कै घ s र होलो बाल खिलैण्या

कै घ s र होलो बाल खिलैण्या ए s s s s

वे घर होली वै घर होली पंचपुत्री नारी

वै घर होली पंचपुत्री नारी ए s s s s

न्यूता मांजी न्यूता मांजि चामा गंजेळी

न्यूता मांजि चामा गंजेळी ए s s s

चामा गंजेळी चामा गंजेळी गैरी उरखेळी

चामा गंजेळी चामा गंजेळी गैरी उरखेळी ए s s ss

न्यूता मांजी न्यूता मांजि स्वाग स्वागणि

न्यूता मांजि स्वाग स्वागणि ए s s s s

न्यूता मांजि न्यूता मांजि बैणि दगड़यूँ

न्यूता मांजि बैणि दगड़यूँ ए s s s s

न्यूता मांजी न्यूता मांजि भैजी भौज्यूँ

न्यूता मांजि भैजी भौज्यूँ ए s s s

न्यूता मांजी न्यूता मांजि आबत मिंतरूं

न्यूता मांजी न्यूता मांजि आबत मिंतरूं ए s s s s

Cursey for Song : Totaram Dhoundiyal Jigyasu , Mangal (Dhad Prakashan Dehradun)

Copyright @ Bhishma Kukreti bckukreti@gmail.com

Haldi Kutano Saguno Geet : The Auspicious Song at the Time of Grinding Turmeric and other Bulbs-Tubers

Indian Folk Songs

Asian folk Song

Garhwali folk songs (Mangal )

Haldi Kutano Saguno Geet : The Auspicious Song at the Time of Grinding Turmeric and other Bulbs-Tubers

हल्दी कुटणो सगुनो गीत (हल्दी कूटते वक्त का मांगल्य गीत )

( Garhwali Wedding Auspicious Folk Song (Mangal)

Presented on Internet medium by Bhishma Kukreti

Curtsey : Totaram Dhaundiyal ‘Jigyasu’ , Garhwali Mangal ,

There are all types of folk songs in Garhwal (India) barring sea shore related songs or abhorrence songs .

In auspicious ritual folk songs Haldi Hath (pasting turmeric on bride or groom) songs are very important aspects of Garhwali (Indian) society.

Before one day of marriage procession , the paste of turmeric, herbs, and other tubers as Majethi, silpada, jirhaldi, bach, Samay are painted on bride and groom at Haldi Hath ceremony. The Haldi Kutno Saguno geet means the auspicious song at the time of grinding unripe bulbs (roots) of turmeric . the paste of various bulbs, tubers and herbs is made by grinding them in stone mortar .the job is done by five unmarried girls. The following song is sung by professional Manglic singer of das caste and by women folks of the village

The song prays various deities as Bhumyal (The earth deity) , The protector deity, Brahma (creator) etc. In this song a very interesting instance to be noted that Crow is made the messenger to take the prayer to Brahma . the crow is also requested to speak auspicious language and wordings.

ब्वाला ब्वाला सगुनो ब्वालै

ब्वाला ब्वाला सगुनो ब्वालै s s s s s

दैणा हुयाँ खोळी का गणेश ए
दैणा हुयाँ खोळी का गणेश ए s s s s

दैणा हुयाँ मोरी का नारेणेए

दैणा हुयाँ मोरी का नारेणेए s s s s

दैणा हुयाँ पंचनाम दिवता ए

दैणा हुयाँ पंचनाम दिवता ए s s s

दैणा हुयाँ गाँव को भुम्या ए

दैणा हुयाँ गाँव को भुम्या ए s s s

जोंकी भूमि होली उंकी होली रक्छा

जोंकी भूमि होली उंकी होली रक्छा s s s

दैणा हुयाँ यो द्यो पितर ए

दैणा हुयाँ यो द्यो पितर ए s s s

दैणा हुयाँ यो घडी को लगन ए

दैणा हुयाँ यो घडी को लगन ए s s s

दैणा हुयाँ भूमि को भुम्याळ ए

दैणा हुयाँ भूमि को भुम्याळ ए s s s

तुमारी थाती मा -मा कारिज उर्युंच ए

तुमारी थाती मा -मा कारिज उर्युंच ए s s s

यो कारिज तुमुं तैं सुफल कर्याँ ए

यो कारिज तुमुं तैं सुफल कर्याँ ए s s s

बैठी जा कागा हरिया बिरछ ए

बैठी जा कागा हरिया बिरछ ए s s s

बोल बोल कागा, बोल बोल कागा चौदिशुं सगुनो ए

बोल बोल कागा चौदिशुं सगुनो ए s s s

सगुनो बोलिलो, सगुनो बोलिलो बिघन टाळील़ो

सगुनो बोलिलो, बिघन टाळील़ो ए s s s

बोल मेरा कागा बोल , मेरा कागा सगुनो बचन ए

बोल मेरा कागा, बोल मेरा कागा सगुनो बचन ए s s s

त्वै द्युंला कागा त्वै द्युंला कागा सोना ठुंटणि

त्वै द्युंला कागा त्वै द्युंला कागा सोना ठुंटणि ए s s s

त्वै द्युंला कागा त्वै द्युंला कागा दूद भति पूड़ी

त्वै द्युंला कागा त्वै द्युंला कागा दूद भति पूड़ी ए s s s

बिचारा बरमा जी बिचारा बरमा तैं कागा बोली ए

बिचारा बरमा जी बिचारा बरमा तैं कागा बोली ए s s s

सगुनी कागा सगुनी कागा सगुनी च बोली

सगुनी कागा सगुनी कागा सगुनी च बोली s s s

ब्वाला ब्वालै सगुनो ब्वालै ए

ब्वाला ब्वालै सगुनो ब्वालै ए s s s

Regards
B. C. Kukreti

Death in Poetries of Shakespeare, Emily Dickinson, James Shirley and Kanhayalal Dandriyal

Death in Poetries of Shakespeare, Emily Dickinson, James Shirley and Kanhayalal Dandriyal

(Review Ritarit’ a Poem by Mahakavi Kanhaya Lal Dandriyal )

(Modern Garhwali Literature, Himalayan Literature, Indian Modern Literature, Modern Asian Literature )

Bhishma Kukreti

From the ages philosophers, scholars, scientists, doctors have been busy in explaining the Death from their experiences. Poets from the time poetry came in existence have been explaining death through their own interpretations

Kanhailal Dandriyal a great Poet of world literature created agreat poem Ritarit and indirectly explained

Great Poetess Emily Dickinson created a fine poetry on death but she shows death painless but the vision of death is very horrifying and frightening l in her classical poetry ‘ Dying’ as

I heard a fly buzz when I died;
The stillness round my form
Was like the stillness in the air
Between the heaves of storm.

The eyes beside had wrung them dry,
And breaths were gathering sure
For that last onset, when the king
Be witnessed in his power.

I willed my keepsakes, signed away
What portion of me I
Could make assignable,-and then
There interposed a fly,

With blue, uncertain, stumbling buzz,
Between the light and me;
And then the windows failed, and then
I could not see to see.

However, Great Poet (Mahakavi) Kanhaiyalal Dandriyal left the experiencing of death on the readers.

Famous playwright James Shirley in his famous poem ‘Death : The Leveler’ (which is part of his play) conceives or states that death is a great leveler that does not keep any difference between the king or poor . Asoka and Alexander on the earth but could not defy death which is inevitable and universal

THE glories of our blood and state
Are shadows, not substantial things;
There is no armour against Fate;
Death lays his icy hand on kings:
Sceptre and Crown
Must tumble down,
And in the dust be equal made
With the poor crooked scythe and spade.

Some men with swords may reap the field,
And plant fresh laurels where they kill:
But their strong nerves at last must yield;
They tame but one another still:
Early or late
They stoop to fate,
And must give up their murmuring breath
When they, pale captives, creep to death.

The garlands wither on your brow,
Then boast no more your mighty deeds!
Upon Death's purple altar now
See where the victor-victim bleeds.
Your heads must come
To the cold tomb:
Only the actions of the just
Smell sweet and blossom in their dust.

Great poet Kanhaiyalal Dandriyal tells just the prediction of death for all living organisms in this earth in the poem Ritarit and don’t explain it

Great Playwright and poet William Shakespeare wrote a poem on death ‘ Fear No More’ part of is play Cymbeline . The poem is about praying peace for dead soul.

The first stanza of the poem Fear No More is as under :

Fear no more the heat o' the sun,

Nor the furious winter's rages;

Thou thy worldly task hast done,

Home art gone, and ta'en thy wages:

Golden lads and girls all must,

As chimney-sweepers, come to dust.

Great Poet ( Mahakavi) shows the truth of death and makes it philosophical . Kanhaiya lal Dandriyal and Shirley agrees that death is same for pooer and wealthy persons, death is ame for lion and dear, death is same for cat and rat.

रिटारिट

पैलि त मि सिरफ़ सुणदो छयो

पर अब दयख़णु छौं

कि दुन्या रिटणि च

दुन्यअ चौछडि जून रिटणि च

जिकुड़ी चौछ्ड़ी गाणि रिटणि च

नेतौं चौछ्ड़ी नीति रिटणि च

भर्ती दफ्तरम फालतू रिटणा छिन

फूलूं फर म्वारी रिटणि च

पुंगड्यू ब्वारी रिटणि च

कीली फर बाछी रिटणि च

बजारुम पैसा रिटणु च

आंख्युं अगनै जैंगण रिटणि च

मि द्यख़णु छौं

रिटदी असहाय जिन्दगी तैं

रिटदा आस्था विश्वास तैं

हर प्राणी क चौछडि रिटदि मौत तैं

The style and phrase or examples provide by Dandriyal in this philosophical poem 'Ritarit 'are so simple that even a common man can understand the universality of death
Copyright @ Bhishma Kukreti bckukreti@gmail.com