मानसून के पहुँचने का पूर्वानुमान मौसम विभाग ठीक नहीं लगा पाया था

मानसून के पहुँचने का पूर्वानुमान मौसम विभाग ठीक नहीं लगा पाया था*****

तीस जून तक दिल्ली में मानसून के पहुँचने का दिया था पूर्वानुमान *****

पहाड़ में बारिश शुरू होने के बाद ही मानसून आने की  खबर लग पाई****

     उत्तराखंड राज्य में के हिमालयी क्षेत्र विशेषकर केदारघाटी में भारी बारिश के साथ बादल फटने से प्रलय की तरह तबाही मच गयी। सब कुछ तबाह हो गया।इसके अतिरिक्त बदरीधाम,उत्तरकाशी,पिथौरागढ़ ,श्रीनगर सहित कई इलाकों में भी बाढ़ का कहर झेलना पडा।14 जून से बारिश शुरू होकर 15 से मूसलाधार होकर 16,17,18 तक विकराल रूप में चलती रही।तीन दिन तक केदारघाटी में यह हालात बनी रही कि वहाँ कोई राहत कार्य नहीं हो पाया। चौथे दिन से सेना की मदद से रेस्क्यू ऑपरेशन शुरू हो पाया। हजारों लोग सैलाब में दबकर,बहकर काल कवलित हो गए। 

     आपदा से निबटने के लिए राष्ट्रीय आपदा की तरह कोशिश में निश्चित रूप में राज्य तथा केंद्र सरकार सफल नहीं रही।अभी भी हजारों की लाशें केदारघाटी में बिखरी पड़ी हैं।हजारों स्थानीय लोग बेघर हो गए हैं।ग्रामीण इलाकों में अभी तक सरकार नहीं पहुँच पायी है।सड़कें छिन्न भिन्न हैं। ग्रामीणों तक खाने पीने की सामग्री नहीं पहुँच पा रही है।सेना ने शुरूवाती दौर का राहत कार्य निबटा दिया है। अब राज्य और केंद्र सरकार की बड़ी जिम्मेदारी सामने है। लचर व्यवस्था के जरिये खानापूरी करने की कोशिश जारी है।

      सबसे महत्वपूर्ण सवाल खडा होता है कि क्यों नहीं इस तरह की भीषण आपदा,बादल फटने, सैलाव आने का पूर्वानुमान हमारा राष्ट्रीय तथा राज्य स्तर का मौसम  विभाग समय पर  लगा पाया।राज्यस्तर के मौसम विभाग ने तब अलर्ट किया जब तबाही शुरू होने लगी थी। वह भी बादल फटने या इस तरह की तबाही का कोई पूर्वानुमान नहीं दिया गया था। चौदह जून से पहले तो मौसम विभाग तीस जून तक मानसून दिल्ली में  पहुँचने की संभावना जता रहा था। चार धाम आने वाले सभी श्रद्धालु तीस जून से पहले सुरक्षित समय का लाभ लेना चाहते थे, इसलिए भी इन दिनों अधिक संख्या में लोग चारधाम यात्रा पर आये। अचानक जब घने बादल  घिरने लगे,पहाड़ों पर कोहरा घिरने लगा,बारिश होनी शुरू हो गयी तब मौसम विभाग की आँख खुल पायी।हम पहाड़ के लोग तो कोहरा,हौल,कुयेड़ी देखकर पहले ही समझ गए थे कि मानसून आ गए हैं,लेकिन विभाग ने तीस जून तक की रट लगा रखी थी। हाथी मुह के आगे आ  जाये और तब कोई  चिल्लाये कि हाथी आ गया तो फिर क्या किया जा सकता है।आपदा  मुंह के आगे आने के बाद अलर्ट जारी करने का कोई फायदा नहीं हो सकता। आपदा से निबटने  के लिए राज्य और केंद्र सरकार की कार्यशैली बेहतर नहीं मानी जा सकती है,लेकिन मानसून के आने का पूर्वानुमान समय पर नहीं लगा पाने में मौसम विभाग की विफलता भी बहुत बड़ी है। अब तो  कम से कम ऐसा कोई सिस्टम राज्य में लगे जिस से इस तरह की आपदाओं का पूर्वानुमान लग सके।    

Asian History characteristics of Uttarakhand about Religions in Paurava of Parvatakar Period (6th-7th century AD)

 History of Garhwal, Kumaon, Haridwar (Uttarakhand) - Part 86

          (Asian Classical Age History of Garhwal, Kumaon, Haridwar (Uttarakhand))

                          (Asian History (600-750 AD)

                                                       By: Bhishma Kukreti

  

                  Sixth and seventh century in ancient Uttarakhand (Garhwal, Kumaon, Haridwar, Bijnor, and Saharanpur) saw resurgence of Sanatani sects or Hindu religion. Most of the people of the region were Hindus. There were a few Buddhist followers and Achail Yogi in plains of ancient south Uttarakhand especially in present Kashipur, Tanakpur/Lakhanpur and Bijnor.

                                        The people were worshippers of Nag, Surya, Vamanswami, Yaksha, Grah, individual village deities and goddesses.

                 It was virtuous deeds for offering lands by kings, rich officers, rich people and common people. Therefore there were hundreds of small Hindu temples or worshipping places were increasing in the regions. The Virbhadra, Lakhamandal excavations provide various details on temples of this Age.

                    There was exclusive ministry or department for administration of temples or worshipping places in Paurava kingdom. The chief of temple department was called Devdronyadhikritya. There was custom of Dev Jat/Jatra worshiping style (tour of deities/goddesses).

          There was arrangement of meals in temples for devotees/ visitors.  The land donated by the administration to temple was used for agriculture and the income was used for social causes and temple development.  The officer in charge ‘Satra’ used to look after the temple land. The king and cabinet council used to appoint the in charge by his good characters as humble, honest, knowledgeable, diplomat, understanding code of conducts.

                              There was a council to aid in charge of temples of kingdom.  The council members were Sanyasi, Parivajrak, Brahmchari, Gauggulik.

                                            Animal sacrifice in temples was a common custom. Havan performance was also regular in temples. The priest used to give bath to idols by milk, curd, ghee and water. The idols were pasted by perfumes. The flowers, Ghee smoke or dhup batti smoke was also a prt of rituals in temples.

           The in charge used to keep temple complex clean and free from hurdles. The temple land was used to be given on lease and temple used to get tax from farmers of this land. The kingdom did not take tax from such land.

                                  Buddhism in 6^th and 7^th century in Uttarakhand

  No doubt Buddhism was on declining side. However, Mordhwaja, Kashipur, Kalsi, Lakhanpur/Tanakpur were still the Buddhist centres. Mordhwaja and Bhabhar region had more Buddhist settlements. The Mordhwaja excavations provide us about fortunes of Buddhism in plains of Uttarakhand. Kalsi lost its glory as pilgrim place. There were Buddhist in Bareli region too (south border of Uttarakhand).

                                   Achail Yogi Ritual

      There many idols in Mordhwaja those are Achail Yogi Ritual. Usually, Buddhist used Sachail. The Achail idols show that Jainism had scanty followership remained in  the region.

                                           King as Deity

                 The deceased king was worshipped as deity in the form of idols in Kushan period and in this century. However, there is no idol of any Paurava king found till date.

***Historical, Social, Cultural, economical, Administration Aspects in Parvatakar Kingdom of Paurava to be continued in part 87  

Copyright@ Bhishma Kukreti 30/06/2013

(The History of Garhwal, Kumaon, Haridwar write up is aimed for general readers)

History of Garhwal – Kumaon-Haridwar (Uttarakhand) to be continued… Part -87

      

References:

1-Jayswal, K.P., Andhkaryugin Bharat

2-Shiv Prasad Dabra, ‘Charan’, 1968, Uttarakhand ka Itihas, Bhag –1 and 3

3-Rahul Sankrityayan , Garhwal

4-Dinesh Saklani, 1998, Ancient Communities of the Himalayas

7-Arun Kumar Mishra, 1992, The Trading Communities in Ancient India:

8- Indian Archeology Review, 1968-69

12-Thapliyal, K.K, 1984, Inscriptions of Maukharis, Late Guptas, Pushyabhutis and Yashovarman of Kanauj

13-Uma Prasad Thapliyal, 2005, Uttaranchal: Historical and Cultural Prospective (Page 29, about Authority of Maukharis on Uttarakhand and Haridwar) 

14-.Tripathi, R.S., History of Kanauj

15-Encyclopedia of Ancient Indian Geography Kashi-Z, Volume-2; Edited by Subodh Kapoor, 2002, page 459-460

16-Prem Hari Har Lal, 1993, Doon Valley down the Ages, page 33

17-Kamboj, B.P., 2003, Early Wall Painting of Garhwal, page 20

18- Archeological Survey 1968-69 A Review, page-51

19-Annual Report on Indian Epigraphy, 1974 page -9

20-Kiran Kumar Thapliyal, Studies in Ancient Seals, 1972,

21-Tara Chand Tripathi, Preceding of Indian History Congress, 1982, Identification of Beahmpur in the Light of Taleshwar copper Grant

Xx     xx

Notes on Asian History characteristics of Uttarakhand about Religions in Paurava of Parvatakar Period (6^th-7^th century AD); Asian History characteristics of Tanakpur, Uttarakhand about Religions in Paurava of Parvatakar Period (6^th-7^th century AD); Asian History characteristics of Udham Singh Nagar, Uttarakhand about Religions in Paurava of Parvatakar Period (6^th-7^th century AD); Asian History characteristics of Nainital, Uttarakhand about Religions in Paurava of Parvatakar Period (6^th-7^th century AD); Asian History characteristics of Almora, Uttarakhand about Religions in Paurava of Parvatakar Period (6^th-7^th century AD); Asian History characteristics of Champawat, Uttarakhand about Religions in Paurava of Parvatakar Period (6^th-7^th century AD); Asian History characteristics of Bageshwar, Uttarakhand about Religions in Paurava of Parvatakar Period (6^th-7^th century AD); Asian History characteristics of Pithoragarh, Uttarakhand about Religions in Paurava of Parvatakar Period (6^th-7^th century AD); Asian History characteristics of Uttarkashi, Uttarakhand about Religions in Paurava of Parvatakar Period (6^th-7^th century AD); Asian History characteristics of Dehradun, Uttarakhand about Religions in Paurava of Parvatakar Period (6^th-7^th century AD); Asian History characteristics of Pauri Garhwal, Uttarakhand about Religions in Paurava of Parvatakar Period (6^th-7^th century AD); Asian History characteristics of Tehri Garhwal, Uttarakhand about Religions in Paurava of Parvatakar Period (6^th-7^th century AD); Asian History characteristics of Chamoli Garhwal, Uttarakhand about Religions in Paurava of Parvatakar Period (6^th-7^th century AD); Asian History characteristics of Rudraprayag Garhwal, Uttarakhand about Religions in Paurava of Parvatakar Period (6^th-7^th century AD); Asian History characteristics of Bijnor, ancient Uttarakhand about Religions in Paurava of Parvatakar Period (6^th-7^th century AD); Asian History characteristics of Saharanpur, ancient Uttarakhand about Religions in Paurava of Parvatakar Period (6^th-7^th century AD).

Pipal Puja Geet: Asian Dendrolatry Folk Song or Sacred Fig Tree/Pipal Worshipping Folk Songs from Ravain, Garhwal

Oriental/Asian Folk Literature from Ravain/Rawaeen, Yamuna-Tons Valley Region, Uttarkashi, Dehradun, Garhwal -30 

Asian/oriental Jagar Gatha (Lyrical Prose Folk Ritual Sayings), Religious Traditional Songs, Customary Sacred Songs from Ravain/Rawaeen, Yamuna -Tons Valley, Uttarkashi, Garhwal Region-24

            Folk Songs/Folktales collection by late Dr. Jagdish Prasad ‘Jaggu’ Naudiyal 

                 Translation, Interpretation by: Bhishma Kukreti

                Dendrolatry means worshiping tree. Tree worshipping has been a popular tendency in all societies of all ages.  

                There are many trees and herbs are worshipped by Garhwalis and Kumaunis. Sacred fig tree is one the trees worshipped by many means and many rituals. The Pipal or sacred fig tree is called the incarnated forms of Lords Brahma, Vishnu and Shiva. Shani/Saturn star resides ion Pipal or sacred fig tree. People offer water on the roots of Pipal or sacred tree. People tie white thread around stem of Pipal or sacred tree. People offer rice, red pithai and other religious items to papal tree.  

          The following folk song is sung in Ravain for worshipping sacred fig tree (Pipal).  

   

           रवांइ, उत्तरकाशी  , देहरादून गढ़वाल क्षेत्र  के  प्रचलित   लोक गीत- 30 

,  उत्तरकाशी,   देहरादून  के रवाँइ क्षेत्र से जागर या धार्मिक अनुष्ठान के लोक गीत/कथायें    -23  


 
   (मूल -डा जगदीश 'जग्गू' नौडियाल,  )   
( इंटरनेट प्रस्तुति  एवं अतिरिक्त व्याखा - भीष्म कुकरेती )

 पीपल पेड़ पूजा

पीपल देव जै जैकार
तू  रोग मार गौ की हार
पीपल देव जै जैकार
तू विष्णु रूप जै जै कार
त्वैम लोक दूध चार
पीपल देव जै जैकार

O Sacred Fig Tree!  I worship you.

O Sacred Fig Tree!  Diseases are eradicated by you.

O Sacred Fig Tree!  Village farms and Fields are germinating places for you.

O Sacred Fig Tree!  I worship you.

O Sacred Fig Tree!  Vishnu form is you.

O Sacred Fig Tree!  Milk will be offered by me to you.

O Sacred Fig Tree!  I worship you.

Copyright Interpretation, @ Bhishma Kukreti 29/6/2013

   References:

Dr Jagdish Prasad Naudiyal, Uttarakhand ki Sanskritik Dharohar  (Ravain Kshetra ke lok Sahitya ka Sanskritik Adhyayan

2-Sudha Chandola, Some Goddess Rituals from Non Narrative folk songs of India

Xxx         xx             

Folk Literature of Ravain/Rawaeen, Yamuna -Tons Valley Region, Uttarkashi, Dehradun, Garhwal to be continued…31

Jagar Gatha (Lyrical Prose Folk Ritual Tales), Religious Traditional Songs, Sacred Customary songs  from Ravain, Yamuna-Tons Valley, Uttarkashi, Garhwal Region to be continued…25

Xx                 xx                         

Notes on Asian Dendrolatry Folk Song or Sacred Fig Tree/Pipal  Worshipping Folk Songs from Ravain, Garhwal; Asian Dendrolatry Folk Song or Sacred Fig Tree/Pipal Worshipping Folk Songs from Arakot, Ravain, Garhwal; Asian Dendrolatry Folk Song or Sacred Fig Tree/Pipal  Worshipping Folk Songs from Tyuni, Ravain, Garhwal; Asian Dendrolatry Folk Song or Sacred Fig Tree/Pipal  Worshipping Folk Songs from Anhol, Ravain, Garhwal; Asian Dendrolatry Folk Song or Sacred Fig Tree/Pipal  Worshipping Folk Songs from Har ki dun Ravain, Garhwal; Asian Dendrolatry Folk Song or Sacred Fig Tree/Pipal  Worshipping Folk Songs from Naitwar, Ravain, Garhwal; Asian Dendrolatry Folk Song or Sacred Fig Tree/Pipal  Worshipping Folk Songs from Mori, Ravain, Garhwal; Asian Dendrolatry Folk Song or Sacred Fig Tree/Pipal  Worshipping Folk Songs from  Jarmola, Ravain, Garhwal; Asian Dendrolatry Folk Song or Sacred Fig Tree/Pipal Worshipping Folk Songs from Ringali Ravain, Garhwal; Asian Dendrolatry Folk Song or Sacred Fig Tree/Pipal  Worshipping Folk Songs from Purola Ravain, Garhwal; Asian Dendrolatry Folk Song or Sacred Fig Tree/Pipal  Worshipping Folk Songs from Lakhamandal Ravain, Garhwal; Asian Dendrolatry Folk Song or Sacred Fig Tree/Pipal Worshipping Folk Songs from Naugaon, Ravain, Garhwal; Asian Dendrolatry Folk Song or Sacred Fig Tree/Pipal  Worshipping Folk Songs from Barkot, Ravain, Garhwal; Asian Dendrolatry Folk Song or Sacred Fig Tree/Pipal  Worshipping Folk Songs from Hanuman Chatti Ravain, Garhwal; Asian Dendrolatry Folk Song or Sacred Fig Tree/Pipal   Worshipping Folk Songs from Ful Chatti, Ravain, Garhwal; Asian Dendrolatry Folk Song or Sacred Fig Tree/Pipal  Worshipping Folk Songs from Yamunotri, Ravain, Garhwal; Asian Dendrolatry Folk Song or Sacred Fig Tree/Pipal Worshipping Folk Songs from Kharsali, Ravain, Garhwal; Asian Dendrolatry Folk Song or Sacred Fig Tree/Pipal  Worshipping Folk Songs from Radhi danda, Ravain, Garhwal; Asian Dendrolatry Folk Song or  Sacred Fig Tree/Pipal  Worshipping Folk Songs from Janki Chatti, Ravain, Garhwal.          

Views of Narendra Singh Negi on Folk Songs about Natural Disasters

(Views expressed by Narendra Singh Negi on the occasion of Uttarakhand Mahotsava (1998) organized by Garhwal Sabha, Dehradun)   

           Internet Presentation: Bhishma Kukreti

            The folk culture is always lively and its main strength lies on people’s acceptances and faith.

       The people acceptances and faith change time to time. The change on faith and acceptances by people change the folk culture. The changes in people’s acceptances and faith influence the various aspects of folk literature, folk art, folk songs, folk dances, idealism among folks, folk customs, folk expressions, folk observations etc. Many times, many changes become irrelevant because of non acceptance of people.  That is why you can’t define folk culture by one definition or through one view. You can’t define folk culture though single boundary. Same rules apply for defining folk songs. Folk songs or folk culture can’t be defined by limited means.

             Our epical folk couture is also our history. We are proud of our folk culture and we should protect it. It is our duty for preserving, patronizing and guarding our old folk songs, folk music and folk tunes.  However, it is utmost necessary that we look forward too. I am not in support that we should create hundreds of songs on single folk tune. We should also change the old tunes for fitting folk songs. These new tones and musical experiments for folk song should reach to people. Before reaching to people, if the questions are raised on presentation and tunes of music it is difficult for new folk music reaching to people.  

             There are multiple views on defining folk music and folk songs.  All the intellectuals, folk musicians, folk singers and folk music activist should decide together by amicable ways and means.

                    Personally, by my own experience, I am of opinion that if a song becomes popular among people, the song influences people psych, and the song is accepted by people in large that means that song is folk song or that popular music is folk music. The acceptance by people is first stage of calling any song a s folk song. There is no time limit for people acceptance and song getting popular for getting the status of folk song.  The orthodox thinking create hurdles for new songs being folk song.

                  In old age, when the present fast media were not available, at that time, folk music or folk song getting acceptance and popularity among people used to take long time. Today, a song gets the status of folk song within minutes. Today’s media can take the music to people within no time. Today a music or song becoming folk music is easier than the past. Today, due to electronic media people of all localities in India sing Punjabi song. This phenomenon made all old definitions of folk music based on limited alternates is now, irrelevant.

           My view on defining folk music or folk song is simple that the folk touch on music is a must for being a folk music. When there are all or single aspect of defined territorial agriculture, customs, living mannerisms, festivals, dressings, knowledge, beliefs, culinary or any art related to the territory etc , in the song or music would be called folk song or folk music. Today, tractor is part of our life in plains of Uttarakhand.  When there is mention of tractor in any local music or song that becomes folk music.

                 Today, our life style is changing and definitely these life style changes would be merged or discussed into today’s music and songs. The new life style in the song makes it as folk music too. Yes! The first condition is acceptance by people.  

               We are definitely proud of our old songs and music. We should also create songs and music on traditional methods.  The references might be new in creating traditional music or song. We should create music or song on the subjects as earth quack, landslides, flood, and natural disasters etc.  If we don’t create literature on these calamities we would be called cruel by our new generation. May be Akashvani do not accepts these disaster oriented songs/music but Akashvani or All India Radio should tape these songs for future generation. 

              The song related to Satpuli disaster happened before forty fifty years back is now a popular folk song and we appreciate our folk creators for discussing the contemporary events through poetry. 

             What we listen past age folk songs today are only those became popular by people’s acceptances. Today too, only two percent folk songs get popular and durable. Only condition for any music and song for being folk music is the acceptance or people and beliefs of people.

 The acceptance of folk music by people is the main soul of folk music and the people’s acceptance of any folk music becomes the culture of people, recognition aspect of the territory.

Copyright@ Narendra Singh Negi, Pauri Village, Pauri Garhwal

Notes on Definition of Folk Songs, Folk Music by famous Asian Regional Language Singer Narendra Singh Negi; Definition of Folk Songs, Folk Music by famous Asian Regional Language Singer Narendra Singh Negi from Pauri village; Definition of Folk Songs, Folk Music by famous Asian Regional Language Singer Narendra Singh Negi from Pauri Garhwal; Definition of Folk Songs, Folk Music by famous Asian Regional Language Singer Narendra Singh Negi from Uttarakhand; Definition of Folk Songs, Folk Music by famous Asian Regional Language Singer Narendra Singh Negi from central Himalaya; Definition of Folk Songs, Folk Music by famous Asian Regional Language Singer Narendra Singh Negi from Himalaya; Definition of Folk Songs, Folk Music by famous Asian Regional Language Singer Narendra Singh Negi from North India ; Definition of Folk Songs, Folk Music by famous Asian Regional Language Singer Narendra Singh Negi from India; Definition of Folk Songs, Folk Music by famous Asian Regional Language Singer Narendra Singh Negi from Indian subcontinent; Definition of Folk Songs, Folk Music by famous Asian Regional Language Singer Narendra Singh Negi from SAARC countries; Definition of Folk Songs, Folk Music by famous Asian Regional Language Singer Narendra Singh Negi from South Asia; Definition of Folk Songs, Folk Music by famous Asian Regional Language Singer Narendra Singh Negi from Oriental region;

बादलों का जरा सा गरजना

  बादलों का ज़रा सा गरजना भी भयभीत करता है

   सूर्य के उदय पर धूप भी अब सुहानी नहीं लगती

   समझ में नहीं आता यह सब  क्या हो रहा है 

   ये गंगा ये हिमालय भी अब अपने नहीं लगते

   ये नदियाँ ये जंगल ये पहाड़ ये घाटियाँ 

   ये मंदिर ये शिवालय भी अब लगे हैं रूठने

     सुनहरे सपने सदियों से संजोते हम आ रहे हैं 

     जाने क्यों टूटती हैं अब ये उम्मीद की सीढियां

       प्रकृति का ये तांडव अब डराने लगा है

       सदियों से बसागत हमको भगाने लगा है

       क्या करें कहाँ जाएँ कुछ सुध नहीं मिलती 

       जिंदगी की डोर भी अब बहुत हिलने लगी है

        नरेन्द्र गौनियाल ..... कॉपीराइट narendragauniyal@gmail.com

Asian History features of Uttarakhand Cities in the Period of Parvatakar Kingdom of Paurava (6th and 7th century)

History of Garhwal, Kumaon, Haridwar (Uttarakhand) - Part 85

          (Asian Classical Age History of Garhwal, Kumaon, Haridwar (Uttarakhand))

                          (Asian History (600-750 AD)

                                                       By: Bhishma Kukreti

                  Asian History features of Uttarakhand Cities in the period of Parvatakar Kingdom of Paurava (6^th and 7^th century)

      The archeological excavations, inscriptions of Harsha and after Harsha period put light on the cities of Uttarakhand of sixth and seventh century. 

                                           Srughana in 6^th-7^th Century

                  Srughana started declining its glory from Harshavardhana period. The main reason was declining export to western countries including Roma, Europe.  The capital Sthaneshwar or Thaneshwar of Harshavardhana family also was one of the factors of declining of Srughana glory. The Shak and Pahlavi looting soldiers also looted Srughana wealth after the death of Amoghbhuti. Srughana got wealth in Kushan period due to commercial activities. Hun looted that wealth too.

                               Kalsi in 6^th-7^th Century

                      Chinese traveler Huien-Tsang stayed in Kalsi. He saw Stupas and other Buddhist monuments in Kalsi.  However, he did not mention rock inscriptions of Kalsi. That means by his arrival, Kalsi also lost its glory.

                           Lakhamandal in 6^th-7^th Century

           Lakhamandal was a pilgrim place and also the head quarter of region. That is why Lakhamandal was still important city of Uttarakhand in 6th and 7^th century.

   Archeologists found the remains of temple in Lakhamandal of fifth -sixth century. Flat roofed miniatures are exclusive miniatures.

               Mordhwaja in 6^th-7^th Century

  Mordhwaja (Bijnor) city was on the road from Srughana to Govishan and the southern city of Brahampura kingdom.  The city was very important for education, preaching, commercial and other purposes. A unknown king built a strong fort here in sixth to eighth century. The city was dominated by Buddhist.

                             Virbhadra (Rishikesh, Haridwar) City in 6^th-7^th Century

                        The archeological excavations of Virbhadra, (Rishikesh, district Haridwar) show that there was city from first century to eighth or ninth century. There are three phases’ buildings or temples –

 Early Cultural phase- The early phase of first century to 3^rd century AD represents mud brick walls.

 Middle Cultural Phase- The period is 4^th and 5^th century AD. The phase is marked by a floor of brick bats and Saiviat temple.

Last phase- The period is from 7^th to 8^th century AD. The phase is marked by residential structures of burn brick bats.

            The Virbhadra structures put light on urbanization  

                        Kashipur (Udham Singh Nagar district)  

                  

                        According to Cunningham, Chinese traveler Hiuen Tsang describes about Kashipur as Kiu-pi-Shwang. The Kashipur remains suggest that the city persisted from early years of gray wall painting era to medieval days. The wall of Panhayatana complex is supposed to be laid around 6^th 7^th century AD. The phases of temple building process also suggest the growth of architecture science in the region.  Initially mud building process for houses and temples was common and later on brick burn building process was common.  

                                          Gangadwar or Haridwar City in 6^th-7^th Century

  

  The travelogue of Chinese monk Hiuen Tsang describes about Gangadwar, Kankhal, Mayurpur. That means Haridwar was famous pilgrimage place in 6^th and 7^th century.

                            

***Historical, Social, Cultural, economical, Administration Aspects in Parvatakar Kingdom of Paurava to be continued in part 86  

Copyright@ Bhishma Kukreti 29/06/2013

(The History of Garhwal, Kumaon, Haridwar write up is aimed for general readers)

History of Garhwal – Kumaon-Haridwar (Uttarakhand) to be continued… Part -86

      

References:

1-Jayswal, K.P., Andhkaryugin Bharat

2-Shiv Prasad Dabra, ‘Charan’, 1968, Uttarakhand ka Itihas, Bhag –1 and 3

3-Rahul Sankrityayan , Garhwal

4-Dinesh Saklani, 1998, Ancient Communities of the Himalayas

7-Arun Kumar Mishra, 1992, The Trading Communities in Ancient India:

8- Indian Archeology Review, 1968-69

12-Thapliyal, K.K, 1984, Inscriptions of Maukharis, Late Guptas, Pushyabhutis and Yashovarman of Kanauj

13-Uma Prasad Thapliyal, 2005, Uttaranchal: Historical and Cultural Prospective (Page 29, about Authority of Maukharis on Uttarakhand and Haridwar) 

14-.Tripathi, R.S., History of Kanauj

15-Encyclopedia of Ancient Indian Geography Kashi-Z, Volume-2; Edited by Subodh Kapoor, 2002, page 459-460

16-Prem Hari Har Lal, 1993, Doon Valley down the Ages, page 33

17-Kamboj, B.P., 2003, Early Wall Painting of Garhwal, page 20

18- Archeological Survey 1968-69 A Review, page-51

19-Annual Report on Indian Epigraphy, 1974 page -9

20-Kiran Kumar Thapliyal, Studies in Ancient Seals, 1972,

21-Tara Chand Tripathi, Preceding of Indian History Congress, 1982, Identification of Beahmpur in the Light of Taleshwar copper Grant

Xx     xx

Notes on Asian History features of Uttarakhand Cities in the period of Parvatakar Kingdom of Paurava (6^th and 7^th century); Asian History features of Pithoragarh, Uttarakhand Cities in the period of Parvatakar Kingdom of Paurava (6^th and 7^th century); Asian History features of Bageshwar, Uttarakhand Cities in the period of Parvatakar Kingdom of Paurava (6^th and 7^thcentury); Asian History features of Dwarhat, Uttarakhand Cities in the period of Parvatakar Kingdom of Paurava (6^th and 7^th century); Asian History features of Champawat, Uttarakhand Cities in the period of Parvatakar Kingdom of Paurava (6^th and 7^th century); Asian History features of Almora, Uttarakhand Cities in the period of Parvatakar Kingdom of Paurava (6^th and 7^th century); Asian History features of Nainital, Uttarakhand Cities in the period of Parvatakar Kingdom of Paurava (6^th and 7^th century); Asian History features of Udham Singh Nagar, Uttarakhand Cities in the period of Parvatakar Kingdom of Paurava (6^thand 7^th century); Asian History features of Haridwar, Uttarakhand Cities in the period of Parvatakar Kingdom of Paurava (6^th and 7^th century); Asian History features of Bahbhar, Pauri Garhwal, Uttarakhand Cities in the period of Parvatakar Kingdom of Paurava (6^th and 7^th century); Asian History features of Chamoli, Garhwal, Uttarakhand Cities in the period of Parvatakar Kingdom of Paurava (6^th and 7^th century); Asian History features of Rudraprayag, Garhwal, Uttarakhand Cities in the period of Parvatakar Kingdom of Paurava (6^th and 7^th century); Asian History features of Tehri Garhwal, Uttarakhand Cities in the period of Parvatakar Kingdom of Paurava (6^th and 7^th century); Asian History features of Uttarkashi, Garhwal, Uttarakhand Cities in the period of Parvatakar Kingdom of Paurava (6^thand 7^th century); Asian History features of Dehradun, Garhwal, Uttarakhand Cities in the period of Parvatakar Kingdom of Paurava (6^th and 7^th century); Asian History features of Saharanpur  Cities in the period of Parvatakar Kingdom of Paurava (6^th and 7^th century)

प्रलय क्या होता है, ये हमने जाना है

 प्रलय क्या होता है ये हमने जाना है 

   आपदा क्या होती है ये हमने भोगा है

   पहाड़  टूटकर हमें दफ़न करने चले 

    नदियाँ  उफनकर हमें बहाने चली

     हजारों दब गए,बह गए,मरखप गए 

     हम अभी जिन्दा हैं मगर लाशों की तरह

       क्यों आया ये प्रलय यह नहीं मालूम 

      मगर देवभूमि में राक्षसों का राज लगता है

     जो फंसे थे मेहमान वे निकाले जा चुके 

     सुध हमारी लेने वाला यहाँ अभी कोई नहीं

     श्मशान जैसा पड़ा सूना है हमारे गाँव में 

     हम थपेड़े खा रहे हैं भूखे प्यासे दर बदर

     चले गए जो हमारे बीच से लौटकर न आयेंगे 

     अब हम करें भी क्या बस याद करते रो रहे हैं

     इस गमगीनी में चाह जीने की कहाँ गुम हो गई 

     फिर भी आश में विश्वास प्रभु का हम कर रहे

     हर थपेड़े को सहते हुए कष्ट में आज तक हम तपे 

     सब भूलकर फिर से कोशिश बसने बसाने की कर रहे

             नरेन्द्रगौनियालcopyright.narendragauniyal@gmail.com

Rukmani Jagar Gatha: Asian Ritual Folk Songs from Uttarakhand about Rukmani - Krishna Marriage

Asian Folklore, Folk Legends, Folk Myths of Kumaon-Garhwal, Haridwar, Uttarkahnd-70

Asian Pauranic /Epic, Marathon, Classic, Impressive, Grand, Mahabharata Folklore, Ramayana Folklores, Folktales, Folk Stories of Haridwar,   Garhwal, Kumaon, Uttarakhand – 6 

(The write up is dedicated to Dr. Shiva Nand Nautiyal for his extensive works on Kumaoni-Garhwali (Asian) Folk and Modern Literature)

                                         By: Bhishma Kukreti

           There are many poetic or lyrical folk tales about lord Krishna as Nagraja or Nagelu. The following initiating lines are about Krishna-Rukmani marriage-

कुमाऊं, गढ़वाल ,हरिद्वार  की लोक गाथाएँ  -70     

    
          ( टिहरी सेगढवाली जागर, लोक गीत,  उत्तरकाशी से गढवाली जागर, लोक गीत, पौड़ी से गढवालीजागर,  लोक गीत, चमोली -रुद्रप्रयाग से गढवाली जागर,लोक गीत, नैनीताल से कुमाउनी जागर,लोक गीत,अल्मोड़ा से कुमाउनी जागर,लोक गीत,पिथोरागढ़ -बागेश्वर से कुमाउनी जागर,लोक गीत,चम्पावत , उधमसिंह नगर से कुमाउनी जागर,लोक गीत,उत्तराखंडी जागर,लोक गीत ,  हरिद्वार से जागर,लोक गीत ,मध्यहिमालयी जागर,लोक गीत , हिमालयी जागर,लोक गीत,उत्तर भारितीय जागर,लोक गीत, भारतीयजागर,लोक गीत एशियाई जागर,लोक गीत श्रृंखला  ) 

                     कुमाऊं, गढ़वाल ,हरिद्वार  की  पौराणिक लोक गाथाएँ - 6  
    
             रुकमणी विवाह जागर गाथा 

 (सन्दर्भ : डा शिवा नन्द नौटियाल , गढ़वाल के लोकनृत्य गीत
           (इंटरनेट प्रस्तुति; भीष्म कुकरेती )                       


 बाळपन मा ही बणी गए  कृष्ण
नंदू को ग्वैर गायों को गोपाल।
तब बजाई कृष्ण त्वैन मोहन मुरली,
सबि ग्वैर छ्वारा मोहित करयाला।
तैदिन वा रुकमणी लैरेंदी पैरेंदी,
चलदी -चलदी आइगे अधबाट।
कृष्णा भगीबान इना रैन छली,
बीच बाट मा नदी दिने उपजाई।
अफू ह्वेगे भगबान धुनार सी लंबो,
लुहार सी काळो  भाड़ को सी मुछाळो।
हे धुनार छोरा तराई दियाल।
तराई क्या लीण छोरा तराई बोल्याल ?

                Krishna with his shepherd friends was in grazing place. Krishna played his flute. Rukmani was attracted to flute music and used to come there regularly. Rukmani dressed and put on ornaments. She came there where Krishna was playing flute. Krishna was a magician. Krishna created a river there and stood there as boatman. Rukmani came there and she asked boatman for crossing river. She asked him about crossing fare. Krishna as boatman/helmsman told her the fare would be as per her wish.

           When boat reached in the centre of river, Krishna left rudders. Krishna asked fare. Rukmani told him that she would give fare in thousands after crossing the river. Krishna did not follow her request. Krishna asked Rukmani to call him Jeeja(elder sister’s husband). Rukmani did not call Krishna Jeeja as he was back colored. When the boat was just to sink, Rukmani called Krishna,” O Jeeja! Please cross me the river.” 

  After crossing the river, Krishna became bangle seller. While showing bangles to Rukmani, Krishna caught her hand. He left her hand only when she called him as Jeeja.

   At last, Krishna told to Rukmani that he was interested to marry her.

Some shepherds became Brahmin, some played role of drum players and others played the roles of guests. Krishna married with Rukmani there.   

Copyright (Interpretation) @ Bhishma Kukreti, 28/06/2013

Folklore, Folk Legends, Folk Myths of Kumaon-Garhwal-Haridwar (Uttarakhand) to be continued…71  

Pauranic /Epic, Marathon, Classic, Impressive, Grand, Mahabharata Folklore, Ramayana Folklores, Folktales, Folk Stories of Haridwar,   Garhwal, Kumaon, Uttarakhand  to be continued…7 

                          

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

Dr Govind Chatak, Garhwali Lokgathayen (Folklore of Garhwali)

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

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

Dr. Dip Chand Chaudhri, 1995, Askot ka Palvansh , Gumani Shodhkendra, Uprada, Gangalighat

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) 

Ramesh Matiyani ‘Shailesh’ 1959, Kumaun ki Lok Gathayen

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, Ethno archeology of Yamuna Valley

Shiv Narayan Singh Bisht, 1928, Gadhu Sumyal, Banghat , Pauri Garhwal

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

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

Bhishma Kukreti, Garhwali Lok Natkon ke Mukhy Tatva va Vivechana

Helle Primdahi, 1994, Central Himalayan Folklore: folk Songs in Rituals of the Life Cycle

Hemant Kumar Shukla, D.R. Purohit, 2012, Theories and Practices of Hurkiya Theater in Uttarakhand, Language in India Vol.12:5: 2012 Page 143- 150

Dev Singh Pokhariya, 1996, Kumauni Jagar Kathayen aur Lokgathayen

Madan Chand Bhatt, 2002, Kumaun ki Jagar Kathayen 

Bhishma Kukreti, Garhwal ki Lok Kathayen, Alaknanda Prakashan

Bhishma Kukreti, Notes on History, Folk Literature of Haridwar

Khima Nand Sharma, Veer Balak Haru Heet, Kumauni Sahitya Sadan, Delhi, 1980.

Xx                                             xx                                             xx

टिहरी सेगढवाली जागर, लोक गीत,  उत्तरकाशी से गढवाली जागर, लोक गीत, पौड़ी से गढवाली जागर,  लोकगीत, चमोली -रुद्रप्रयाग से गढवाली जागर,लोक गीत, नैनीताल से कुमाउनी जागर,लोक गीत, अल्मोड़ा सेकुमाउनी जागर,लोक गीत,पिथोरागढ़ -बागेश्वर से कुमाउनी जागर,लोक गीत,चम्पावत , उधम सिंह नगर सेकुमाउनी जागर,लोक गीत,उत्तराखंडी जागर,लोक गीत ,  हरिद्वार से जागर,लोक गीत ,मध्य हिमालयीजागर,लोक गीत , हिमालयी जागर,लोक गीत,उत्तर भारितीय जागर,लोक गीत, भारतीय जागर,लोक गीतएशियाई श्रृंखला जागर,लोक गीत श्रृंखला जारी..

Notes on Asian Ritual Folk Songs from Garhwal Uttarakhand about Rukmani - Krishna Marriage; Asian Ritual Folk Songs from Chamoli, Garhwal Uttarakhand about Rukmani - Krishna Marriage; Asian Ritual Folk Songs from Rudraprayag Garhwal Uttarakhand about Rukmani - Krishna Marriage; Asian Ritual Folk Songs from Tehri Garhwal Uttarakhand about Rukmani - Krishna Marriage; Asian Ritual Folk Songs from Pauri Garhwal Uttarakhand about Rukmani - Krishna Marriage; Asian Ritual Folk Songs from Uttarkashi Garhwal Uttarakhand about Rukmani - Krishna Marriage; Asian Ritual Folk Songs from Dehradun Garhwal Uttarakhand about Rukmani - Krishna Marriage; Asian Ritual Folk Songs from Garhwal Uttarakhand, North India  about Rukmani - Krishna Marriage; Asian Ritual Folk Songs from Garhwal Uttarakhand, India  about Rukmani - Krishna Marriage; Asian Ritual Folk Songs from Garhwal Uttarakhand, Indian subcontinent about Rukmani - Krishna Marriage; Asian Ritual Folk Songs from Garhwal Uttarakhand, South Asia about Rukmani - Krishna Marriage