उत्तराखंडी ई-पत्रिका: April 2013

Tuesday, April 30, 2013

History of Kumaon, Garhwal (Uttarakhand) - Part 25

Water Reservoirs of Uttarakhand in Mahabharata Kulinda s or Kunindas Era

History of Kumaon, Garhwal (Uttarakhand) - Part 25

Historical Aspects of Ancient communities of Kumaon-Garhwal (Uttarakhand), Himalayas-22

Historical Aspects of Kulindas or Kunindas Janpad of Uttarakhand (1400-400 B.C.) part-3

Bhishma Kukreti

There are descriptions of lakes, Ponds, Warm water reservoirs, and Glaciers of Uttarakhand in Mahabharata at the time of Kulinda kingdom.

Lakes /Ponds- There are mentions of lakes in Mahabharata (Adiparva, Bhishma Parva, Sabha Parva) as Indradyumn, Chandrhrid, Bindusar and Mansarovar. Dr Dabral suggests that Gauri Kund is Mahabharata Indradyumn or Chandrahrid.

Lakes described in Manaskhand /Skandpuran: B.D. Pandey provides references of Manaskhand a part of Skandpuran. Manaskhand describes sixty Lakes or Ponds in Gargisthal, Kumaon . Gargi River used to flow near Gargisthal. Gargi is supposed to be today’s Gaula River. The lakes of Manaskhand are Bhimsarovar, Rishisarovar (Nainital), Nachkon sarovar (naukuchiya),Nal sarovar, Damyanti sarovar , Ramsarovar (Khurpatal) and Sitahrid.

Glaciers- There is no mentions as Himani or glaciers in Mahabharata but there are descriptions of Himalayan regions that satisfy the description of glacier regions.

There is no mention of Taptakund in Mahabharata.

(The write up is for general readers and may not be properly suitable for history research scholars)

History of Garhwal – Kumaon (Uttarakhand) to be continued… Part -26

Ancient communities of Kumaon-Garhwal (Uttarakhand), Himalayas- to be continued…23

Historical Aspects of Kulindas or Kunindas Janpad of Uttarakhand (1400-400 B.C.) to be continued…4

References and Further Reading Suggestions:

Ajya Rawat, History of Garhwal

Alexander Cunningham, 1996, Coins of Ancient India: From Earliest times down to the Seventh century

Badri Datt Pandey, 1937, Kumaun ka Itihas, (second edition.) Shyam Prakashan, Almora (page 155-179)

B.P. Kamboj, 2003, Early Wall painting of Garhwal

C.M Agarwal history of Kumaon

Dabral, Shiv Prasad, 1968, Uttarakhand ka Itihas Bhag-2, (pages117 to321), Veer Gath Press, Dogadda, India

Dabral, Shiv Prasad, 1992, Kulinda Janpada

Dinesh Prasad Saklani, 1998, Ancient Communities of the Himalayas

D.D Sharma, 2009, Cultural History of Uttarakhand

D.P Agarwal, Jeewan Singh Kharakwal, 1995, Cist Burials of the Kumaun Himalayas

D.P Agarwal, J Kharakwal, 1995, Kumaon Archeology and Tradition, Almora Book, Almora

Hari Krishna Raturi, 1921, Garhwal ka Itihas

Maheshwar Prasad Joshi, 1990, Uttaranchal (Kumaon-Garhwal) : An Essay in Historical Anthropology, Shri Almora Book, Almora

Jagdish Bahadur , 2003 Indian Himalayas

J.C. Agarwal, S.P.Agarwal, S.S. Gupta, 1995, Uttarakhand: Past, Present and Future

John Whelpton, 2005, History of Nepal (page 22 , Khasa)

Khadak Singh Valdiya , 2001, Himalaya: Emergence and Evolution , Uni Press, Hyderabad, India

Khemanand Chandola, 1987 Across the Himalaya through Ages: a study of relations between Central Himalayas and Westren Tibet

K.P.Nautiyal, B.M. Khanduri, 1997, Him Kanti (page 85 for Khasa)

Kanti Prasad Nautiyal, 1969, The Archeology of Kumaon including Dehradun

K.P Nautiyal, B.M. Khanduri, 1991, Emergence of Early culture in Garhwal, Central Himalaya

Lalan Ji Gopal and Vinod Chandra Shrivastava , History of Agriculture in India (up to 1200AD(article of Dr K.P Nautiyal et all – Agriculture in Garhwal Himalayas o to 1200AD, page 162)

Minyan G. Singh, 199, Wooden temples in Himachal

M.S. S Rawat (editor), Himalaya: a Regional Perspective

Narendra Singh Bisht and T. S Bankoti, 2004, Encyclopedic Ethnography of the Himalayan Tribes (Page for Khasa – 736)

Dr. Naval Viyogi, Professor M A Ansari, 2010 History of the Later Harappans and Shilpkara Movement (two volumes) Kalpaz Publication, Delhi, India

O.C. Handa, 2003, History of Uttaranchal (Page 22 for Khashas)

O.C. Handa, 2009, Art and Architecture of Uttarakhand

O.P Kandari and O.P Gusain, 2001, Garhwal Himalaya (Pages for Khasa- 309/360)

Parmannad Gupta, 1989, Geography from Ancient Indian Coins and Seals

Prem Hari Har Lal, 1993, The Doon valley Down the Ages, Dehradun, India

R.C.Bhatt, K.P. Nautiyal, 1987-88Trans Himalayan Burials, visa vis Malari, an Assessment, JOSHARD, Vol11-12 (pp 95-101)

R.C. Naithani, 1999, Radiant Himalayas,

S S.s Negi, Back and beyond, Garhwal Himalaya: Nature, Culture and Society

S.S.s Negi, Himalayan Rivers, lakes and Glaciers

Surendra Singh, 1995, Urbanization in Garhwal Himalaya: a geographical Interpretation

Upinder Singh, 2008, History of Earlier and Medieval India.

Vishwa Chandra Ohri, 1980, Himachal Art and Archeology, State Museum, Shimla , Pages 3,5 and 65)

H. Sarkar, A.Banerji 2006, Hari Smriti , Chapter ‘ The Kunindas and their Archeology in Garhwal Himalaya (pages-391-398).

Http://www.thefreeliberary.com/cist +burial+Himalayas-a017422774

New cultural Dimension in the Central Himalayas, region of Uttarakhand, an Archeological assessment:

http://opar.unior.it/664/1/5/Annali 1986 (f1)K.p.nautiyal-B.M.Khanduri

Carleton Stevens Coon, 1962, The Origin of Race

C.S. Coon, The Races of Europe

This chapter contains notes on Water reservoirs/Lakes of Garhwal and Kumaon in Kulinda or Kuninda era; Water reservoirs/ Lakes s of Uttarkashi Garhwal in Kulinda or Kuninda era; Water reservoirs/ Lakes of Tihri Garhwal in Kulinda or Kuninda era; Water reservoirs/ Lakes of Pauri Garhwal in Kulinda or Kuninda era; Water reservoirs/ Lakes of Chamoli Garhwal in Kulinda or Kuninda era; Water reservoirs/ Lakes of Rudraprayag Garhwal in Kulinda or Kuninda era; Water reservoirs/ Lakes of Hardwar Garhwal in Kulinda or Kuninda era; Water reservoirs/ Lakes of Garhwal in Kulinda or Kuninda era; Water reservoirs/ Lakes of Dehradun Garhwal in Kulinda or Kuninda era; Water reservoirs/ Lakes of Udhamsingh Nagar Kumaon in Kulinda or Kuninda era; Water reservoirs/ Lakes of Pithoragarh Kumaon in Kulinda or Kuninda era; Water reservoirs/ Lakes of Bageshwar Kumaon in Kulinda or Kuninda era; Water reservoirs/ Lakes of Dwarhat Kumaon in Kulinda or Kuninda era; Water reservoirs/ Lakes of Champawat Kumaon in Kulinda or Kuninda era; Water reservoirs/P Lakes of Almora Kumaon in Kulinda or Kuninda era; Water reservoirs/ Lakes of Nainital Kumaon in Kulinda or Kuninda era.

Jagdev Panwar Jagar: The Chivalry Folklore about Sacrificing Life for Honor

Folklore, Folk Legends, Folk Myths of Kumaon-Garhwal, Uttarkahnd-16

Chivalry, Gallantry, Graciousness Folklores, Folk Legends, Folk Myths of Garhwal, Kumaon, Uttarakhand – 1

Bhishma Kukreti

The Uttarakhand cultural historian Dinesh Baluni states that the first Panwar king of Panwar dynasty was Kankpal who was crowned for Chandpur Gadhi in 888AD. He states that the folk story of Jagdev is before Kanakpal.

However, this author found three other folk stories related to name Jagdev Panwar of Dhara and surprisingly, there are similarities among all folk stories of Jagdev Pnawar –that is Garhwali version folklore of Jagdev, Akhnoor or Dhara Nagri folklore of Jagdev Panwar, Dhara Nagri folk sayings by Bhat and Pahasnu (Rampur Pargana of Saharanpur district) folklore of Jagdev Panwar. There is no historical proof available for all four 9including Garhwali) folklore about Jagdev Panwar.

Jagdev Panwar who founded Panwar dynasty in Akhnoor kingdom

King Udayaditya (Vikramiditya clan) of Malwa, Dhar had two wives. The valerian Jagdev was son from Solankin queen. The other queen Baghelin did not want that Jagdev become crown prince and she arranged conspiracy. Jagdev and his wife had to leave the court. Jaisingh was the competent general of Udayditya.

Jagdev did deep mediation for Jagdamba (Mahakali). Goddess Kankali asked the head of Jagdev from his wife. The head of Jagdev was given to Kankali. Kankali took head to heaven and showed the sacrifice to devtas. Later, Kalinka joined head with Jagdev body made Jagdev live.

Later on due to dispute Jagdev migrated to Himalayan belt at Akhnoor, Jammu and Kashmir. Jagdev Panwar established his kingdom at Virat Nagri (2 -3 kilometers away from Akhnoor) in 1096 AD. Jagdev was devotee of Amba goddess and after the death of Jagdev, the name of Wrat Nagri was changed as Ambaraian.

Folklore sung by Bhats of Dhara Nagri

There is another saying that Jagdev Panwar cut his head for seven times and offered to goddess on Sunday 1095AD.The said Dhar folklore by Bhat says-

इग्यारा सौ इकाणवे चैत सुदी रविवार।
जगदेव शीस समापियो धारा नगर पवार।।

There is mention of Jaisingh Chaukyal who married his daughter to Jagdev (fromwikimapedia.org>india> Madhya Pradesh)

Khuber Folklore of Pahasnu, Saharanpur about Jagdev Panwar

G.G. Raheja tells the folk stories of Jagdev Panwar from village Pahansu of Saharanpur district. The king Jaisal was greatest king and King Jagdev Panwar was smaller king. Every day, the wife of Bhat used to come for dan (donation or gift) to Jaisal court. One day she came when Jagdev Panwar was also sitting in court of Jagdev. Bhat woman told to Jaisal that Jagdev Panwar was greater donor (dan data). Jaisal told to Bhat woman and asked to go Jagdev Panwar house to collect donation (dan) and he (Jaisal) would offer ten times more donation (dan) than Jagdev Panwar.

Jagdev Panwar told the story of court to his wife. The wife was worried as Jagdev Panwar was smaller king and smaller by wealth too. Jagdev told his wife that Panwar fellow would never be defeated in ‘dan’(donation) too.

In morning, Jagdev took bath and became ready to offer donation (dan) to Bhat woman. When Bhat woman came, Jagdev Panwar cut his head and offered his head to Bhat woman as ‘dan’(donation). Bhat woman went to jaisal court and when Jaisal king came to know that Jagdev offered his head as ‘dan’, the king Jaisal accepted defeat.

The Bhat woman returned to house of Jagdev Panwar with his head and she returned back the head of Jagdev Panwar to his wife. The queen then joined the head of Jagdev Panwar to his body and prayed Go Bhagwan, “Give my husband the gift of life.” Bhagwan made Jagdev Panwar live.

Garhwali – Kumaoni version of Jagdev Panwar Folklore

The Garhwali Jagar version of Jagdev Jagar starts from the conference of deities. The portion of Jagdev Panwar Jagar is as follows-

कुमाऊं और गढ़वाल की लोक गाथाएँ -16 जगदेव पंवार जागर : भडौ , कटकू या पांवड़ा
(सन्दर्भ: डा हरी दत्त भट्ट 'शैलेश', गढ़वाली भाषा और उसका साहित्य )

पंच देवों  की सभा लगीं छई
शिवजी ध्यान मा छा,देवी छई पार्वती
सभा का मुकुट तिरलोकी नारैण
तब इन बैन बोल्दा
क्वी दुनिया मा इनो वीर भी होलो
जो शीश काटिक दान देलो
जैन शीश को दान दीण
वैन गढ़वाल को राज लीण
वरवी बैठीं छई चंचु भाट की बेटी कैड़ी कंकाली
तब बोल्दा भगवान हे कैड़ी कंकाली
दुनिया को तौल दु , पृथ्वी भाऊ
क्वी दुनिया मा शीश काटीक दान भी देलो
तू रंदी कंकाली मृत्यु मंडल मा
मै ल्यूलो भगवान पृथ्वी को भेद
तब कैड़ी कंकाली मृत्यु मंडल औंदी
वै मलासीगढ़ में रंद छयो वींको बाबा चंचु  भाट
कैड़ी कंकाली छै मलासीगढ़ की प्यारी
मन की मयाळी छै वा कैड़ी कंकाली
xxx xxx
तब चौहानी राणी न करदी वींको
दियुं दान नी लियेंदु , थुक्युं थूक नि चटेंदू
तब देवतोंन वीं धड पर ही हैंकु सर उपजाए
सेता -पिंगला चौंळ मारिन
जीतो होई गये जगदेव पंवार
देवतौन तब वे गढ़वाल को राज दिने
वचन चले दिल राई , जयसिंह सभाई
वचन रहा जगदेव पंवार का जिसने
सर काट कंकाली को दिया
गढ़वाल देश को राज लिया

There is deity conference and was attended by lord Shiva and goddess Parvati. In the deity conference, Narayan announced that who would offer he would be given Garhwal kingdom.

Goddess Kalika devi (Kankali) became responsible to find such person who would offer his own head. In the form of beggar Kalika went to Dhara Nagari where two brothers Jaidev and Jagdev lived.

Seeing the beggar Kalika, Jaidev went away for hunting as he was very miser. Second brother Jagdev invited Kalika for ‘dan’. Jagdev asked his wives about what they were offering to beggar. All queens except Chauhani queen became ready to offer food and money. Chauhani was ready to offer her head.

Chauhani queen became ready in male dress and stood before her husband Jagdev Panwar and told him that she would sacrifice her life. Jagdev Panwar became enthusiastic. Jagdev Panwar took his golden sword and cut his head.

Kalika put the head of Jagdev Panwar in her Kamandal (jug) and went to deity land (heaven). Looking at the head of jagdev, Narayan became pleased. All deities came to Dhara Nagari with the head of Jagdev. Deities joined the head of Jagdev. Chauhani queen refused to take back the donated head. Deities created new head and joined it to body. Deities performed Mantra ritual and Jagdev became alive. Deities offered Jagdev the land of Garhwal for ruling. Jagdev Panwar ruled Garhwal happily.

Two following references are also important for this write up and that are-

1-Gloria Goodwin Raheja, 1988, The Poison in the Gift: Ritual, Prestation and the Dominant caste in North Indian Village, The University of Chicago Press (pages 21-24)

2-Jagdeva, en.wikipedia.org/wiki/jagdeva

Folklore, Folk Legends, Folk Myths of Kumaon-Garhwal, Uttarakhand to be continued…16

Chivalry, Gallantry, gracious Folklores, Folk Legends, Folk Myths of Garhwal, Kumaon, Uttarakhand to be continued…2

Curtsey and references:

Dr. Krishna Nand Joshi, Kumaon ka Lok Sahitya (Folklore texts of Kumaon)

Dr Trilochan Pandey, Kumaoni Bhasha aur Uska Sahity(Folklore literature of Kumaon )

Dr Siva Nand Nautiyal, Garhwal ke Lok Nrityageet (Folk Songs and dances of Garhwal )

Dr Govind Chatak, Garhwali Lokgathayen (Folklore of Garhwali)

Dr. Govind Chatak, Kumaoni Lokgathayen (Folklore of Kumaoni)

Dr Urbi Datt Upadhyaya, Kumaon ki Lokgathaon ka Sahityik Adhyayan (Literary review of Folklore of Kumaon)

Dr. Prayag Joshi, Kumaon Garhwal ki Lokgathaon ka Vivechnatmak Adhyayan (Critical Review of Folklore of Kumaon and Garhwal)

Dr Dinesh Chandra Baluni, Uttarakhand ki Lokgathayen (Folklore of Uttarakhand)

Dr Jagdish (Jaggu) Naudiyal, Uttarakhand ki Sanskritik Dharohar, (Partially Folklore of Ravain)

Abodh Bandhu Bahuguna, Dhunyal (Folklore and Folk Songs of Garhwal)

Shambhu Prasad Bahuguna, Virat Hriday

Kusum Budhwar, 2010, Where Gods Dwell: Central Himalayan Folktales and Legends

C.M. Agarwal , Golu Devta, 1992, The God of Justice of Kumaon Himalayas

N.D .Paliwal, 1987, Kumaoni Lok Geet

E.S. Oakley and Tara Datt Gairola 1935, Himalayan Folklore

M.R.Anand, 2009, Understanding the Socio Cultural experiences of Pahadi folks: Jagar Gathas of Kumaon and Garhwal

Dr. Pradeep Saklani,2008, Ethnoarcheology of Yamuna Valley

Kumaon: Kala, Shilp,aur Sanskriti www.himvan.com/webpages/dana.htm

Anjali Kapila (2004), Traditional health Practices of Kumaoni women

देव भूमि उत्तराखंड की विलुप्त होती कला को अन्तराष्ट्रीय पहचान.................!!

Monday, April 29, 2013

दिल्लि, मुंबई मा बि बुरांश, काफळ, फ्यूंळि जमदन

गढ़वाली हास्य -व्यंग्य

सौज सौज मा मजाक मसखरी

हौंस,चबोड़,चखन्यौ
सौज सौज मा गंभीर छ्वीं
   दिल्लि, मुंबई मा बि बुरांश, काफळ, फ्यूंळि  जमदन

                               चबोड़्या - चखन्यौर्या: भीष्म कुकरेती (s = आधी अ )
तुम सणि विश्वास नि होणु ह्वाल बल दिल्लि मुम्बई मा बि बुरांश, काफ़ळ , फ्यूंळि  जन पेड़ पौधा कन जामि सकदन अर पनपि सकदन।
उन त मि नि बिंगै /समजै सकदु कि बुरांश पर किनग्वड़ लगदन पण कथा से मि बतौल बल दिल्लि, मुंबई मा फ्यूंळि पर हिसरों कांड कनै पुड़दन।
भौत सालुं बात नि च। बस वैइ सालों बात च जब मुंबई मा कौथिग दुसर साल ह्वे छौ तो मुंबई का लोगुं तैं पता चौल बल इख मुंबई मा उत्तराखंड बटे अयां चार पांच या दस छोरोंन एक सामाजिक संस्था खोलिं च अर जैक नाम यूनाइटेड बुरांश च । असलम मुंबई वाळु तैं जब बि क्वी नै संस्था खुल्दि तो क्वी उत्साह नि आंद इखाक लोग बुल्दन बल नै संस्था माने घमंडी सामजिक कार्यकरतौं नई दुकान-कुज्याण कब बंद ह्वे जांद धौं। पण वै कौथिग से पता चौल कि बुरांश का छ्वारों म नई सोच च किलैकि इ लोग गिटार बि बजौंदा छा त हुडकी बि हुडकांदा छा अर ए मेरि ब्वै सबी सदस्य लैपटॉप लेकि इन उना फरकणा रौंदा छा। यून मतबल बुरांशन कौथिग वाळु  बड़ी प्रशासनिक सौ  सायता कार। मुंबई का लोगुं तैं जादा त ना पण कुछ कुछ भरवस ह्वाइ बल सैत च या बुराशै डाळि जादा दिन तक टिकी रालि। पण लोग बिसरि गेन कि बुरांशन उत्तराखंड को बांजौ पाणि पियुं च अर खंड खंड खांड्यू मा बंटण उत्तराखंड की पौराणिक परम्परा च।
            ह्वे क्या च बल कौथिग का कौथिगेर अर हिल ड्रामा का नंदा देवी  का जागर्युं मा कौथिग मा नंदा देवी जात्रा स्वांग मा दक्षिणा क बाण झगड़ा ह्वे गे। कौथिगेरु बुलण छौ बल दक्षिणा पर कौथिगेरुं हक च त जागर्युं बुलण छौ बल दक्षिणा लीणो अधिकारी त बस जागर्युं को ही च।
             बस नंदा देवी स्वांग का जागरी कौथिग से बिगळे गेन अलग ह्वे गेन। मुंबई का लोगुं तैं बुरु नि लग किलै कि उत्तराखंडी परम्परा अनुसार अलग अलग काम करण अर खंड खंड मा बंट्याण ही हमारी संस्कृति अर सभ्यता को मूल चूल च , धुरी च।
पण कौथिग का कौथिगेर अर हिल ड्रामा को झगड़ालू  ड्रामा से बुरांश का फाड़ ह्वे गेन।कुछ कौथिगेरूं दगुड़ दीण चाणा छा अर जादातर हिल ड्रामा कम्पनी दगुड़ दीण चाणा छा। बस एक नई संस्था काफुळ खड़ी ह्वे गे।
जब हिल ड्रामा कम्पनीन मुंबई मा नंदा जात जात्रा उर्याई तो काफुळ का काफुऴवै (काफुळ तोड़ने वाले ) हिल ड्रामा वाळो पाळि (Side) छा।
                अब उत्तराखंडी परम्परा निर्वाहन को खातिर हिल ड्रामा कम्पनी मा दुफाड़ हूण जरूरी छौ त नई माउंटेनिंग ड्रामा कम्पनी खुलि गे अर वा नई माउंटेनिंग ड्रामा कम्पनी बि नंदा जात जात्रा उर्याण बिसे गे।
इन मा काफळो डाळौ  हलण जरूरी छौ। कुछ हिल ड्रामा कम्पनी दगुड़ नि छुड़ण चाणा छा पण   जादातर नई माउंटेनिंग ड्रामा कम्पनी का साथ दीण चाणा छा तो ऊंन फ्युंळि नाम से एक नई संस्था खडी कर दे।
                  फिर परम्परा निर्वाह का खातिर माउंटेनिंग ड्रामा कम्पनी मा दुफाड़ ह्वाइ अर एक नई ड्रामा कम्पनी खुल -यू .के .वैली ड्रामा कम्पनी। यू .के .वैली ड्रामा कम्पनी बि   नंदा देवी जात्रा स्वांग करण बिसे गे।
इन मा रीति रिवाज अर अपण संस्कृति बचाणो खातिर  फ्युंळि मा बि दुफाड़ ह्वे गे, नई संस्था को नामकरण ह्वे तिमलु जो यू .के .वैली ड्रामा कम्पनी साथ निभाणो बान बणाये गे।
                        यू .के .वैली ड्रामा कम्पनी मुंबई का ड्रामेवाजों मा उत्तराखंड राज्य की राजकीय भाषा अंग्रेजी ह्वावो या हिंदी पर झगड़ा ह्वे ग्यायि अर इन मा एक नई ड्रामा कम्पनी की पौ (नींव ) पोड़ी अर नई कम्पनी को नाम छौ यु के रिवर ड्रामा कमपनी।
इन मा तिमलु संस्था मा तिड्वाळ (दरार ) पोड़ण जरूरी छौ तो नई संस्था को गठन ह्वे बेडू।
                   फिर बेडू से लोगुं मा बिखळाण पोड़ त एक नई संथा को उदय ह्वे मेंळु. मेंळु पर कांड पुड़ीन त छ्युंति संस्था खुलि। छ्युंति पर बीज नि मिलेन त औंळा संस्था खुलि। अब जन कुछ लोग गढवाल भ्रात्रि मंडल मुंबई को पुनर्जीवित करणों विचार करणा छन उनि बुरांश को पुनर्जीवित करणों बात चलणि च जां से कि घिंघारू, हिसर,डंफु  संस्था खुलणो अवसर पैदा ह्वे जावन।

History of Kumaon, Garhwal (Uttarakhand) - Part 24

Rivers of Uttarakhand in Kulinda/Kuninda Era

History of Kumaon, Garhwal (Uttarakhand) - Part 24

Historical Aspects of Ancient communities of Kumaon-Garhwal (Uttarakhand), Himalayas-25

Historical Aspects of Kulindas or Kunindas Janpad of Uttarakhand (1400-400 B.C.) part-2

Bhishma Kukreti

Most of Historians accepted the existence of Kulinda or Kuninda kingdom in Garhwal – Kumaon (Uttarakhand) due to finding of coins of Buddhist era. However, most of historians had to depend on epic as Mahabharata for the historical, geographical and cultural aspects of Kuninda or Kulindas kingdom. The historians also refer Bhav Bhavna (Jain literature), Kedarkhand , Mansakhand and kalidas’s literature.

There are mentions of rivers of Garhwal and Kumaon (Uttarakhand) in Adiparva, Vanparva, Dronaparva, Bhishma Parva, Sabhaparva, and Aunshashanparva of epic Mahabharata and in Bhav Bhavna (Jain literature), Kedarkhand , Manaskhand and Kalidas’s literature.

Mahabharata mentions Yamuna as auspicious River and one of seven rivers part of Ganges. Mahabharata cited the Rivers as Tamsa,Jala, Upjala as associated to Yamuna River.

There are mentions of associated Rivers of Ganga in Mahabharata. The associated Rivers of Ganga of Mahabharata are Janhavi, Bhagirathi, Mandakini, and Alaknanda. Ganga, Yamuna, Sarswati, Rathstha (Today’s Ramganga), Saryu, Gomti, and Gandki were seven associated auspicious rivers of Ganga. There is mention of Chandrahrid river ton which Bhagirathi met. However, till date historians could not recognize Chandrahrid in today’s context.

There are mentions of rivers as Ashwratha, Indratoya. Nanda and appar Nanda flew near Hemkut. Shailoda River flew in between Meru and Mandar hills. Perhaps Shailoda is today’s Dhauliganga. There were jungles of bamboo family. Rivers as Shailoda were very cold and deep.

There is complete description in Mahabharata about Malini River near Kanwashram.

(The write up is for general readers and may not be properly suitable for history research scholars)

History of Garhwal – Kumaon (Uttarakhand) to be continued… Part -25

Ancient communities of Kumaon-Garhwal (Uttarakhand), Himalayas- to be continued…22

Historical Aspects of Kulindas or Kunindas Janpad of Uttarakhand (1400-400 B.C.) to be continued…3

References and Further Reading Suggestions:

Ajya Rawat, History of Garhwal

Alexander Cunningham, 1996, Coins of Ancient India: From Earliest times down to the Seventh century

Badri Datt Pandey, 1937, Kumaun ka Itihas, (second edition.) Shyam Prakashan, Almora (page 155-179)

B.P. Kamboj, 2003, Early Wall painting of Garhwal

C.M Agarwal history of Kumaon

Dabral, Shiv Prasad, 1968, Uttarakhand ka Itihas Bhag-2, (pages117 to321), Veer Gath Press, Dogadda, India

Dabral, Shiv Prasad, 1992, Kulinda Janpada

Dinesh Prasad Saklani, 1998, Ancient Communities of the Himalayas

D.D Sharma, 2009, Cultural History of Uttarakhand

D.P Agarwal, Jeewan Singh Kharakwal, 1995, Cist Burials of the Kumaun Himalayas

D.P Agarwal, J Kharakwal, 1995, Kumaon Archeology and Tradition, Almora Book, Almora

Hari Krishna Raturi, 1921, Garhwal ka Itihas

Maheshwar Prasad Joshi, 1990, Uttaranchal (Kumaon-Garhwal) : An Essay in Historical Anthropology, Shri Almora Book, Almora

Jagdish Bahadur , 2003 Indian Himalayas

J.C. Agarwal, S.P.Agarwal, S.S. Gupta, 1995, Uttarakhand: Past, Present and Future

John Whelpton, 2005, History of Nepal (page 22 , Khasa)

Khadak Singh Valdiya , 2001, Himalaya: Emergence and Evolution , Uni Press, Hyderabad, India

Khemanand Chandola, 1987 Across the Himalaya through Ages: a study of relations between Central Himalayas and Westren Tibet

K.P.Nautiyal, B.M. Khanduri, 1997, Him Kanti (page 85 for Khasa)

Kanti Prasad Nautiyal, 1969, The Archeology of Kumaon including Dehradun

K.P Nautiyal, B.M. Khanduri, 1991, Emergence of Early culture in Garhwal, Central Himalaya

Lalan Ji Gopal and Vinod Chandra Shrivastava , History of Agriculture in India (up to 1200AD(article of Dr K.P Nautiyal et all – Agriculture in Garhwal Himalayas o to 1200AD, page 162)

Minyan G. Singh, 199, Wooden temples in Himachal

M.S. S Rawat (editor), Himalaya: a Regional Perspective

Narendra Singh Bisht and T. S Bankoti, 2004, Encyclopedic Ethnography of the Himalayan Tribes (Page for Khasa – 736)

Dr. Naval Viyogi, Professor M A Ansari, 2010 History of the Later Harappans and Shilpkara Movement (two volumes) Kalpaz Publication, Delhi, India

O.C. Handa, 2003, History of Uttaranchal (Page 22 for Khashas)

O.C. Handa, 2009, Art and Architecture of Uttarakhand

O.P Kandari and O.P Gusain, 2001, Garhwal Himalaya (Pages for Khasa- 309/360)

Parmannad Gupta, 1989, Geography from Ancient Indian Coins and Seals

Prem Hari Har Lal, 1993, The Doon valley Down the Ages, Dehradun, India

R.C.Bhatt, K.P. Nautiyal, 1987-88Trans Himalayan Burials, visa vis Malari, an Assessment, JOSHARD, Vol11-12 (pp 95-101)

R.C. Naithani, 1999, Radiant Himalayas,

S S.s Negi, Back and beyond, Garhwal Himalaya: Nature, Culture and Society

S.S.s Negi, Himalayan Rivers, lakes and Glaciers

Surendra Singh, 1995, Urbanization in Garhwal Himalaya: a geographical Interpretation

Upinder Singh, 2008, History of Earlier and Medieval India.

Vishwa Chandra Ohri, 1980, Himachal Art and Archeology, State Museum, Shimla , Pages 3,5 and 65)

H. Sarkar, A.Banerji 2006, Hari Smriti , Chapter ‘ The Kunindas and their Archeology in Garhwal Himalaya (pages-391-398).

Http://www.thefreeliberary.com/cist +burial+Himalayas-a017422774

New cultural Dimension in the Central Himalayas, region of Uttarakhand, an Archeological assessment:

http://opar.unior.it/664/1/5/Annali 1986 (f1)K.p.nautiyal-B.M.Khanduri

Carleton Stevens Coon, 1962, The Origin of Race

C.S. Coon, The Races of Europe

This chapter contains notes on Rivers of Garhwal and Kumaon in Kulinda or Kuninda era; Rivers of Uttarkashi Garhwal in Kulinda or Kuninda era; Rivers of Tihri Garhwal in Kulinda or Kuninda era; Rivers of Pauri Garhwal in Kulinda or Kuninda era; Rivers of Chamoli Garhwal in Kulinda or Kuninda era; Rivers of Rudraprayag Garhwal in Kulinda or Kuninda era; Rivers of Hardwar Garhwal in Kulinda or Kuninda era; Rivers of Garhwal in Kulinda or Kuninda era; Rivers of Dehradun Garhwal in Kulinda or Kuninda era; Rivers of Udhamsingh Nagar Kumaon in Kulinda or Kuninda era; Rivers of Pithoragarh Kumaon in Kulinda or Kuninda era; Rivers of Bageshwar Kumaon in Kulinda or Kuninda era; Rivers of Dwarhat Kumaon in Kulinda or Kuninda era; Rivers of Champawat Kumaon in Kulinda or Kuninda era; Rivers of Almora Kumaon in Kulinda or Kuninda era; Rivers of Nainital Kumaon in Kulinda or Kuninda era.

Haru-Saim Devta: The Village Guardians Deities

हरु -सैम देवता जागर Haru Saim Jagar Gatha

Folklore, Folk Legends, Folk Myths of Kumaon-Garhwal, Uttarkahnd-15

Religious, Spiritual and Mythological Folklore of Garhwal, Kumaon, Uttarakhand – 15

Bhishma Kukreti

Definitions of Jagar

D.P Agwarwal and Jeewan Singh Kharakwal define Jagar,” Jagar is a state of seance in which a designated deity (ies) is induced to take possession of a person by ritual drumming and singing of traditional songs or legends belonging to such deities.” (Central Himalaya: an archeological, Linguistic and Cultural Synthesis, page 139).

In The Himalayas: An Anthropological perspective, Makhan Jha defines Jagar that Jagar is a poetic recitation, in appreciation of deities especially Pandavas and Krishna. He explains that Jagar recitation is to invoke the favor of God to restore the community vitality to caste away family sins.

Ajay Rawat (Forest on fire) states that the literal meaning of Jagar is ‘Jagran’ or invoking demi Gods in which the folk Singer Jagri sings panegyric verses in their praise.

In the book -God of Justice, William Sax defines Jagar as a kind of séance in which people stay up night, singing songs of the God in order to ‘awaken’ him or her.

Dharam pal Agarwal defines Jagar as to ‘awaken’.

Village Guardian Deities in other Countries

In every civilization, there was tendency of having village or city guardian deity or deities as:

Tutelary is village guardian deity of ancient Greece and ancient Roman civilization.

Pinyin was city deity of China.

Shing Wong was designated by king of Hong Kong as village or city guardian deity.

Jinshan is village or city guardian deity of Shanghai.

Jangseung is village or city guardian/deity in Korean civilization.

Vietnamese worship their village guardian deity Doan Thuong

Ogbudi is supposed to be a village guardian deity of one of African tribes.

Haru- Saim Devta: The deities for boundaries and Prosperities

Haru and Sainm are important deities for boundaries and prosperity and are worshipped as village guardian dieties. There are temples of Haru-Sainm in Kumaon as Iweshal (nearby cities Haldwani, Sitarganj, Rudrapur).

Haru and Sainm are worshipped together.

The initial stanzas of Haru-Saim Jagar are as follows:

कुमाऊं और गढ़वाल की लोक गाथाएँ -15

       हरु -सैम देवता जागर
(सन्दर्भ - डा गोविन्द चातक , कुमाउंनी लोक गाथायें )

विंद्रावन मजा होली सैंम ज्यू की सभा हो
विंद्रावन का राजा होला हरी हरू सैंम हो
सात राणी नागणी छना अठुं मसाणि कैंजा हो
गै -भैंसों गोठाण छना नागा -भैंसी हो
चनुवां हेलाण छना रौंली कौंली गाई हो
बिनुवाँ बहड छना गै भैंसी गोठाणी हो
सुतरौटी खाट  होली  रतनौटी कामिल हो
अधराती मंजा हारूसैंम बरदाई देवता हो
सुपना में देखि सैमज्यु ले छिपुला को कोट हो
छिपुला का कोट होलि राणी पिंगला हो
बार भाई छिपुलों की होली एक राणी पिंगला हो
पिंगला देखी सैम ज्यू जाणी कैरुवा को कातो हो
xxx xxx
बिंद्राबन का सैंम
तिरिया कारण बंद हुई ग्यान हो
सागरी सैंम  को कांसी भाई
हंसुला गढ़े में राजा बणे रयो हो
हरू को भाणिज गोदी को गोरिया
झालराई को पूत हो

There was Kumbh at Hardwar. With her family members, a seven year old girl Kainar reached to Hardwar for auspicious Ganga dipping. There were huts of Sages and Sanyasis. Kainar built a hut and started living there at Ganges bank.

Fifth day of Kumbha, at early hours, Kainar thought to take an auspicious dip into Ganges. She started dip into shallow water of up to her knee. She did not get satisfaction from that dip. She crossed inside Ganges. At that very moment sun started rising. The sun rays fell on her body. She felt that she was pregnant. When she came to her hut, she started crying. She was ashamed of her pregnancy and remembered that she did not obey her family members and took dip.

When Kainar was ten months pregnant, the child from uterus told Kainar that he would take birth from her left elbow (This type of story is also in Rigveda). The male child took birth from his mother’s left elbow.

Kainar wanted to go for dipping into Ganges. She gave her son to Guru Gorakhnath for taking care. However, the son went after his mother to protect her. When guru Gorakhnath swa that the child is nowhere he created amale child by Kush and the child started playing. When kainar reached to hut , she was shocked to see two children. Guru Gorakhnath told that she had two children. Elder was Haru and younger was Saim. Guru offered them best education.

Once, Kairnar , with her sons went to meet her married sister at Bairath. Family members offered Haru and Saim to take care of cattle. Haru and Sainm asked seven queens of Bairath for tasty food. Queens told both the children to win the queen of Chhipulakot if they wanted tasty food.

Haru started journey for Chhipulakot. He hey had blankets on his soldier and flute on his hand.

As soon as they reached to Chipilakot, the king arrested Haru. When there was no news of Haru for many days, Sainm became worried. Saim put the Jogiya dress and reached to guru Gorakhnath. Guru Gorakhnath taught Sainm the mantra, Yoga and Bogsa techniques. Along with his nephew Goril, with tantra-mantra appliances and applications, saim reached to Chhipulakot. First they reached to Joshimath in sage dress. They reached to Joshi village. There, Saim sat near Dhuni at water source and started playing flute. All the village women were attracted to those Jogis.T he women did not return to village even after sun set. Goril made them to understand to retrun to village. The talk of the town was Jogis at Pandyar (water source). Other women also went to see them

One old woman became insane. She told that if that Jogi (Saim) would have come in her youth or he would have come after her death.

They reached to Malla Katyur. People were busy in paddy plantation. They started playing flutes. People left the jobs and started listening flute.

Later on, Goril and Saim reached to Chhipulakot. They reached to the place from where Haru was arrested. Goril transformed his body into cat. The cat entered the palace and prison. Goril informed that Saim was also reached at Chhipulakot.

With the help of Syunra and Pyunra wrestlers they stole the queen of Chhipulakot. Then they freed haru too. When twenty brothers of Chhipilakot kingdom king returned from hunting, Haru, Goril and Saim were at Bairath with queen.

Haru and Sainm are worshipped together. Goril is nephew of Haru and Saim.

Haru and Sainm are the deities of village boundaries or are Guardians of village and provide prosperity.

Folklore, Folk Legends, Folk Myths of Kumaon-Garhwal, Uttarakhand to be continued…16

Religious, Spiritual and Mythological Folklore of Garhwal, Kumaon, Uttarakhand to be continued…16