Mahesh Tiwadi : A Poet , Singer, and a Composer
Bhishma Kukreti
Mahesh Tiwadi had been a prominent figure of composing music for Garhwali plays staged between eighties and twenties in Delhi . However, Mahesh Tiwadi was also a poet and his poems are emotional, melodious, with realism and many poems are so provocative that the readers feel restlessness. Most of his poems are in tune of Geet style . Mahesh used pure Garhwali words and avoided to use Hindi words in his poems.
Mahesh Tiwadi was born in a Himalayan village Pokhari, Patti Sitounsyun of British Garhwal (Pauri Garhwal) in 1943. Mahesh Tiwadi got music and lyric training from Dharni Dhar Chandola the famous Garhwali music director, innovator of music instrument -Vichitra Bela and a painter.
The people never forget the services of Mahesh Tiwadi for providing music to tens of Garhwali dramas and cultural programs as Ardhgrameshwar , Lati ko Byau, Dyur Bhauj staged in Delhi, Lucknow, Kanpur Mumbai etc. Akashvani relayed many musical programs and poems of Mahesh Tiwadi . Mahesh worked with Akashvani till his death on 14th December 1997. Mahesh tiwadi had been a very famous poet of Garhwali Kvisammelans too .
Mahesh Tiwadi created many Garhwali Geet for cultural programs and Garhwali plays. Mahesh wrote more than hundred poems but he could never publish his geet and poems in his life time . However, Garhwali Sahitya Parishad Kanpur published fiftee three poems of Mahesh Tiwadi by the name ‘Vedi Ma ka Vachan’.
Mahesh Tiwadi created poems of varied subjects as ruining of villages due to migration, fast declining of the cultural values and idealism in he society, destruction of natural environment ,geographical beauty of Garhwal , inspiriting poems, Uttarakhand separate state movement, relationship -importance and reality of breaking the old culture about relationship. Mahesh always, tried to be near realism and avoided unnecessary intellectual fantasy creation his poems.
His poem about Ganga is an example of his innovative thinking and creating provocation through realism in life. Most of Garhwali and even Hindi/Sanskrit poets of Garhwal or elsewhere praised reverend rive Ganga but Mahesh revealed a new aspect of Ganga for Garhwalis
aryaun ku lagai hola tin amrit ki dhara ssss
Bhag ma hamari aini tera dhunga ar gara sssss
Tu che bal s matami kilai boli hola badon
Kya kam aun hamari , bol tera ganglwadan sssss
The poet says that though Ganga have been eternal river for Aryans , Ganga have been a reverend river , Ganga have been a source of water for half of Northern and eastern India but for Garhwal, Ganga is worthless and provide stones and stones.
Mahesh also took clue from exclusive style and subject of Garhwali folk song Baramsa and wrote poems on those lines too.
baudi aigen chait ki chaitwali, dalyun uli gen general
Bhiti bhorin fyunli ka fulun, dandi mauli gen bugyal
His style is limited to Geet and melody has been the primary objective of Mahesh Tiwadi. In a couple of case, Mahesh seems be influenced by Expressionism but most of his poems are influenced by realism . Mahesh Tiwadi never avoided hum in his poetry to make them melodious.
Mahesh is the master of creating emotions , pathos, love in the reader’s mind and narrating geographical beauty of Garhwal.
Copyright @ Bhishma Kukreti, Mumbai , India, 2009
उत्तराखंडी ई-पत्रिका
Wednesday, December 2, 2009
History of Garhwali, Kumaoni, Himalayan Literature
Kamal Sahityalankar : A Garhwali Language Poet of Nature and Inspiration
Bhishma Kukreti
Kamal Sahityalankar is prominent signature in Hindi poetry world and critics as Ram Chandra Shukla , Mahaveer Prasad Dwivedi, dr Vasudev Sharan Agarwal, Dr Pitamber datt Barthwal, Babu Shyam Sundar Das , Babu Gulabrai praised for his geographical nature oriented and directive poems . However, Kaml Sahityalankar wrote more than hundred poems in Garhwali language . Kamal Sahityalankar is famous for using Salani dialects, memorizing geographical beauty of Garhwal and writing inspirational or directive poems in Garhwali language.
Kamal Ghansala ‘Sahityalankar’ was born on 15th May 1909 in a Himalayan village Hali, Patti Talai , Salan Pauri Garhwal. Kamal got educational degree of Intermediate, Madhyama, Sahiyashashtri, Kavya Manishi and Sahityalankar from Pauri Garhwali, Punjab, Uttar Pradesh and Bihar .Initially, he worked in Queta (now in Pakistan), shifted to Delhi after independence, and retired from All India Radio.
Kamal Sahityalankar published his poems in various regional periodicals and published his collection of poems book ‘ Swar Mandakini’ (1982). All India Radio also relayed Garhwali poems of Kamal Ghansala Sahityalankar .
The Garhwali poems of Kamal Sahityalankar are related to describing the natural beauty of Garhwal, patriotism, providing direction to next generation. Kamal used symbolic words , create imagery in the mind of readers, used metaphor in praising Garhwal region. Many poems of Kamal Sahityalankar are symbolic too
Mi thain jalam bhumi teri khud lagdi bhair
Sadani yad aundi dialam jun jani pyari
In many poems he tries to use ham
Saujadyaon (ahaha )
Mi gadhali chhaun
Min badi kandali khaya
Mattha milaik chhanch khaya
This is one example of his directive poem
Nati nantan put santan
Pet bhori khayan
This is one example of his description of natural beauty of Garhwal:
Yun laya ka phool ma jab
Lay hwai jand man myaro
Tab yunka sankyun fankyun ma
Darshan pando me tyaro
Kamal Sahityalankar is no more with us.
Copyright @ Bhishma Kukreti, Mumbai, India, 2009
Bhishma Kukreti
Kamal Sahityalankar is prominent signature in Hindi poetry world and critics as Ram Chandra Shukla , Mahaveer Prasad Dwivedi, dr Vasudev Sharan Agarwal, Dr Pitamber datt Barthwal, Babu Shyam Sundar Das , Babu Gulabrai praised for his geographical nature oriented and directive poems . However, Kaml Sahityalankar wrote more than hundred poems in Garhwali language . Kamal Sahityalankar is famous for using Salani dialects, memorizing geographical beauty of Garhwal and writing inspirational or directive poems in Garhwali language.
Kamal Ghansala ‘Sahityalankar’ was born on 15th May 1909 in a Himalayan village Hali, Patti Talai , Salan Pauri Garhwal. Kamal got educational degree of Intermediate, Madhyama, Sahiyashashtri, Kavya Manishi and Sahityalankar from Pauri Garhwali, Punjab, Uttar Pradesh and Bihar .Initially, he worked in Queta (now in Pakistan), shifted to Delhi after independence, and retired from All India Radio.
Kamal Sahityalankar published his poems in various regional periodicals and published his collection of poems book ‘ Swar Mandakini’ (1982). All India Radio also relayed Garhwali poems of Kamal Ghansala Sahityalankar .
The Garhwali poems of Kamal Sahityalankar are related to describing the natural beauty of Garhwal, patriotism, providing direction to next generation. Kamal used symbolic words , create imagery in the mind of readers, used metaphor in praising Garhwal region. Many poems of Kamal Sahityalankar are symbolic too
Mi thain jalam bhumi teri khud lagdi bhair
Sadani yad aundi dialam jun jani pyari
In many poems he tries to use ham
Saujadyaon (ahaha )
Mi gadhali chhaun
Min badi kandali khaya
Mattha milaik chhanch khaya
This is one example of his directive poem
Nati nantan put santan
Pet bhori khayan
This is one example of his description of natural beauty of Garhwal:
Yun laya ka phool ma jab
Lay hwai jand man myaro
Tab yunka sankyun fankyun ma
Darshan pando me tyaro
Kamal Sahityalankar is no more with us.
Copyright @ Bhishma Kukreti, Mumbai, India, 2009
Girish Sundriyal : A Modern Garhwali Geet Creator
(A Review of Garhwali, Kumaoni, Himalayan Literature)
Bhishma Kukreti
Madan Duklan the editor of Hamari Chitthi says that Girish Sundriyal is the strong pillar of contemporary Garhwali poetry and representative of new generation. Girish Sundriyal deals with various subjects in his poetries and does many experiments in poetic form and style. Girish is called the expert of using ornamental Garhwali poetry and marvelously uses metaphors, simile and onomatopoeia in his poetic version.
Girish Sundriyal was born in May, 1968 in Churedgaun, Ringwadsyun Patti of Pauri Garhwal, Himalaya. Sundriyal is M.A in English, Hindi and Sanskrit . Sundriyal is lecturer in Garhwal, Himalaya.
Girish Sundriyal started publishing his poems from his early youth and published his Garhwali poems in periodicals as Hilans, Dhad, Chitthi Patri, Hamari Chitthi, Sahara, Nav Bharat Times, Samy Saxi, Though, Girish has written essays and stories in Garhwali but he is identified and respected for his Garhwali Geet. Girish is also appreciated to pull the crowds in Garhwali Kavi Sammelan across all cities of India.
So far, Girish Sundriyal published two volumes of collections of Garhwali language poetries - Anwar (2006) and Maulyar ( 2008). Both collections of Garhwali language poetries are marvelous pieces of world literature . There are seventy two poems in Anwar and fifty two poems in Maulyar .All poems are of different subjects of rural Garhwal and different moods of society and the poet too. The Garhwali language critics as Madan Duklan and Bhishma Kukreti positions Girish Sundriyal among Andrei Codrescu , Russell Edson and Maxine Chernoff for surrealism, Gwendolyn Brooks, Maya Angelou e,Detric Hughes, Lyn Hejilinian , Ron Silliman , Bob Perelman, Adrianne Rich, Jean Valentine, L Ephemere , Andre du Bauchet, Jaques Duplin,Ezra Pound, William Carlos Williams, George Oppen, Tahnasis Athanasious, Dimitris Lyacos, Alaxis Stamatis, Antonis Fostieris , Cesare Pavese, Giuseppe Ungaretti , Eric Mottram, Simon Armitage , Kathleen, Jamie , Jacob Polly, Perdika Press in terms of bringing modernity, doing experiments, multicultural poetries etc.
The poems of Girish Sundriyal are also translated in English . The specialty of poems of Girish are that they are melodious and with simple, understandable wordings . Girish Sundriyal never hesitates in doing experiments with Garhwali poetry creation but never leaves melody. Sundriyal wrote Gazals in Garhwali too and he is effective making much bigger picture by few words.
Madan Duklan surmises about poetries of Girish Sundriyal, “ the songs of Shri Girish are adorned with metaphor, simile and onomatopoeias etc. His love songs are the matchlessly creative, .it can rightly be said that Girish Sundriyal is the master of the love song maker of this century . The folk colour and lure of Garhwal, Himalaya are preserved in his heart, that is why he is able to create such marvelous and wonderful songs--
She has tolen my youth
By squeezing it out of life
Now stricken by love she hums within…”
Copyright@ Bhishma Kukreti, Mumbai, India, 2009
Bhishma Kukreti
Madan Duklan the editor of Hamari Chitthi says that Girish Sundriyal is the strong pillar of contemporary Garhwali poetry and representative of new generation. Girish Sundriyal deals with various subjects in his poetries and does many experiments in poetic form and style. Girish is called the expert of using ornamental Garhwali poetry and marvelously uses metaphors, simile and onomatopoeia in his poetic version.
Girish Sundriyal was born in May, 1968 in Churedgaun, Ringwadsyun Patti of Pauri Garhwal, Himalaya. Sundriyal is M.A in English, Hindi and Sanskrit . Sundriyal is lecturer in Garhwal, Himalaya.
Girish Sundriyal started publishing his poems from his early youth and published his Garhwali poems in periodicals as Hilans, Dhad, Chitthi Patri, Hamari Chitthi, Sahara, Nav Bharat Times, Samy Saxi, Though, Girish has written essays and stories in Garhwali but he is identified and respected for his Garhwali Geet. Girish is also appreciated to pull the crowds in Garhwali Kavi Sammelan across all cities of India.
So far, Girish Sundriyal published two volumes of collections of Garhwali language poetries - Anwar (2006) and Maulyar ( 2008). Both collections of Garhwali language poetries are marvelous pieces of world literature . There are seventy two poems in Anwar and fifty two poems in Maulyar .All poems are of different subjects of rural Garhwal and different moods of society and the poet too. The Garhwali language critics as Madan Duklan and Bhishma Kukreti positions Girish Sundriyal among Andrei Codrescu , Russell Edson and Maxine Chernoff for surrealism, Gwendolyn Brooks, Maya Angelou e,Detric Hughes, Lyn Hejilinian , Ron Silliman , Bob Perelman, Adrianne Rich, Jean Valentine, L Ephemere , Andre du Bauchet, Jaques Duplin,Ezra Pound, William Carlos Williams, George Oppen, Tahnasis Athanasious, Dimitris Lyacos, Alaxis Stamatis, Antonis Fostieris , Cesare Pavese, Giuseppe Ungaretti , Eric Mottram, Simon Armitage , Kathleen, Jamie , Jacob Polly, Perdika Press in terms of bringing modernity, doing experiments, multicultural poetries etc.
The poems of Girish Sundriyal are also translated in English . The specialty of poems of Girish are that they are melodious and with simple, understandable wordings . Girish Sundriyal never hesitates in doing experiments with Garhwali poetry creation but never leaves melody. Sundriyal wrote Gazals in Garhwali too and he is effective making much bigger picture by few words.
Madan Duklan surmises about poetries of Girish Sundriyal, “ the songs of Shri Girish are adorned with metaphor, simile and onomatopoeias etc. His love songs are the matchlessly creative, .it can rightly be said that Girish Sundriyal is the master of the love song maker of this century . The folk colour and lure of Garhwal, Himalaya are preserved in his heart, that is why he is able to create such marvelous and wonderful songs--
She has tolen my youth
By squeezing it out of life
Now stricken by love she hums within…”
Copyright@ Bhishma Kukreti, Mumbai, India, 2009
Spiritual and Philosophical Literature in Garhwali Language
Spiritual and Philosophical Literature in Garhwali Language
Bhishma Kukreti
Whenever there will be talk, discussion of philosophical literature or spiritual literature in Garhwal or Garhwali, Dhol sagar will be first chapter , which has to be discussed first. However, there is least knowledge about the importance and reality of Dhol Sagar among Garhwalis. Garhwalis think that Dhol Sagar is related and for Auju or Das caste. In fact, Dhol Sagar and other such literature is our real heritage of spiritualism, philosophical concept, the height of our religious thinking. Since, Dhol-Sagar and suc literature was sung and protected by Auji society, less attention was given to these marvelous pieces of oral literature, which is more than thousand years available literature in Garhwali and of Garhwal.
The Dhol Sagar is about the talk or discussion between lord Shiva and his wife Parvati about origin of galaxy and pain of human beings as is in Vigyan Bhairav
Parvati--are auji nahi sas nahi as
Nahin giri nahin kavilas
Sarvat dhund dhundkaram
Tai din ki utpati boli de
Shivji---hami onkar tain dhaudhokar
Nad-bund hami kvato, hami binto
Narakar nirnkar hamro naun
Nirakar te sakar sristi rachi lei
Rachi lei naukhand prithavi
You all will be surprised that Dhol Sagar contains the following subjects
1- The creation and concept of this galaxy
2-The creation of seven continents and nine main regions of the earth
3- Solar system and galaxy
4-Sixteen types of decoration, make up or Shrigar
5- Thirty two types of jewels and jewelries
6- Forty six types of Ragas or musical modes
7-Thirty six types of Raganiyan or transformation of musical modes
8-36 Musical Instruments
9-The chronological development of life and biological progression in this world
10-Sanyas and how to take it
11- Explanation of Yoga
12-Tal and their importance in our life
Dhol Sagar is nothing but expansion of Samved, the extract of philosophies of all Shat Darshan (Six Hindu Philosophies- Two Mimansa or Vedant Darshan, Vaishishiki, Nyayashastra, Shankhyaki, Patanjali’s Yogasamhita ), Upnishads, Gorakhvani, Nad-Bhairav, Vigyan Bhairav. Gorakhvani or the preaching of Guru Gorakhnath is the main source of creation of Dhol Sagar and other such oral literature
Since, there is description of music and musical instruments and make up science in this philosophical science, the modern Garhwalis did not write much about it and never did any attempt to popularize Dhol Sagar out of Garhwali societies except some references provided by Mohan Babulkar, Abodh Bandhu Bahuguna , madna Chandra Bhatt, Dr Shanti Prasad Chandola.
Keshav Anuragi is called the main source of bringing Dhol Sagar in lime light among Intellectuals of Garhwal and other societies. Dr Vishsnu Datt Kukreti is called the master of Dhol Sagar and other such literature. Recently, Recently, in Shailvani Kotdwara, Vijay Das has written in details about Dhol Sagar and other such Garhwal’s original philosophical oral literature.
Uttam Das of Savali Tihri is progressing marvelously for popularizing Dhol Sagar .
Apart from Dhol Sagar, following oral philosophical , spiritual manuscripts of Garhwal in Garhwali language of past are also discovered by researchers as Dr Vishnu Datt Kukreti:
1- Dhol Sagar
2- Damau Sagar
3-Ukhail
4-Bairi Binash
5- Jogeshwari Sakhi
6-Ghat Staphana
7-Nadbud
8-Chaudiyabeer Masan
9-Samain
10-Indrajal
11-Kamrup jap
12-Saidwali
13-Mahavidya
14-Narsingh ki Chauki
15-Ath Hanmant
16- Bhairavali
17-Narsingwali
18-Chhidrawali
19- Anchharwali
20-Mochwali
21- Rakhwali
22-Maimda Rakhwali
23-Kali Rakhwali
24-Kalua Rakhvali
25-Dain Rakhwali
26-Jur Todi archival
27-Mantrawali
28-Fodibayali
29-Kurmastak
30-Ganit Prakash
31-Sankracharj bidhi
32-Dariyau
33-Olyachar
34-Bhavuna Beer
35-Mantra Goril kai
36-Panchmukhi Hanuman
37-Bhairvastak
38-Dadiya Mantra
39-Saub Jadu Ukhel
40-Sabdiyan
41-Ap Raksha
42-Chudamantra
43-Chudail ko Mantar
44-Dakhan Disha
45-Lochda ki Baidai
46-Hauri mantar
47- Guru Paduka
48-Shrinath ko Suklesh
49-Nath nighantu
50-Daint sanghar
Dr Vishnu Datt Kukreti proved that these types of literature was available in Garhwal before year 750AD .
An example of such spiritual and philosophical prose is :
om namoh guru ko juhar
Vidya ku namsakar
Kala kalua, kali rati
Toi hankaro re kalua adi raati
Hatai gosa ko deemad leejai
Turant mero kaj kari deejai
Mero satur bairi ko mush baithi
Charai hat paun bantho
Nali gali ko bantho
Copyright @ Bhishma Kukreti, Mumbai, India 2009.
Bhishma Kukreti
Whenever there will be talk, discussion of philosophical literature or spiritual literature in Garhwal or Garhwali, Dhol sagar will be first chapter , which has to be discussed first. However, there is least knowledge about the importance and reality of Dhol Sagar among Garhwalis. Garhwalis think that Dhol Sagar is related and for Auju or Das caste. In fact, Dhol Sagar and other such literature is our real heritage of spiritualism, philosophical concept, the height of our religious thinking. Since, Dhol-Sagar and suc literature was sung and protected by Auji society, less attention was given to these marvelous pieces of oral literature, which is more than thousand years available literature in Garhwali and of Garhwal.
The Dhol Sagar is about the talk or discussion between lord Shiva and his wife Parvati about origin of galaxy and pain of human beings as is in Vigyan Bhairav
Parvati--are auji nahi sas nahi as
Nahin giri nahin kavilas
Sarvat dhund dhundkaram
Tai din ki utpati boli de
Shivji---hami onkar tain dhaudhokar
Nad-bund hami kvato, hami binto
Narakar nirnkar hamro naun
Nirakar te sakar sristi rachi lei
Rachi lei naukhand prithavi
You all will be surprised that Dhol Sagar contains the following subjects
1- The creation and concept of this galaxy
2-The creation of seven continents and nine main regions of the earth
3- Solar system and galaxy
4-Sixteen types of decoration, make up or Shrigar
5- Thirty two types of jewels and jewelries
6- Forty six types of Ragas or musical modes
7-Thirty six types of Raganiyan or transformation of musical modes
8-36 Musical Instruments
9-The chronological development of life and biological progression in this world
10-Sanyas and how to take it
11- Explanation of Yoga
12-Tal and their importance in our life
Dhol Sagar is nothing but expansion of Samved, the extract of philosophies of all Shat Darshan (Six Hindu Philosophies- Two Mimansa or Vedant Darshan, Vaishishiki, Nyayashastra, Shankhyaki, Patanjali’s Yogasamhita ), Upnishads, Gorakhvani, Nad-Bhairav, Vigyan Bhairav. Gorakhvani or the preaching of Guru Gorakhnath is the main source of creation of Dhol Sagar and other such oral literature
Since, there is description of music and musical instruments and make up science in this philosophical science, the modern Garhwalis did not write much about it and never did any attempt to popularize Dhol Sagar out of Garhwali societies except some references provided by Mohan Babulkar, Abodh Bandhu Bahuguna , madna Chandra Bhatt, Dr Shanti Prasad Chandola.
Keshav Anuragi is called the main source of bringing Dhol Sagar in lime light among Intellectuals of Garhwal and other societies. Dr Vishsnu Datt Kukreti is called the master of Dhol Sagar and other such literature. Recently, Recently, in Shailvani Kotdwara, Vijay Das has written in details about Dhol Sagar and other such Garhwal’s original philosophical oral literature.
Uttam Das of Savali Tihri is progressing marvelously for popularizing Dhol Sagar .
Apart from Dhol Sagar, following oral philosophical , spiritual manuscripts of Garhwal in Garhwali language of past are also discovered by researchers as Dr Vishnu Datt Kukreti:
1- Dhol Sagar
2- Damau Sagar
3-Ukhail
4-Bairi Binash
5- Jogeshwari Sakhi
6-Ghat Staphana
7-Nadbud
8-Chaudiyabeer Masan
9-Samain
10-Indrajal
11-Kamrup jap
12-Saidwali
13-Mahavidya
14-Narsingh ki Chauki
15-Ath Hanmant
16- Bhairavali
17-Narsingwali
18-Chhidrawali
19- Anchharwali
20-Mochwali
21- Rakhwali
22-Maimda Rakhwali
23-Kali Rakhwali
24-Kalua Rakhvali
25-Dain Rakhwali
26-Jur Todi archival
27-Mantrawali
28-Fodibayali
29-Kurmastak
30-Ganit Prakash
31-Sankracharj bidhi
32-Dariyau
33-Olyachar
34-Bhavuna Beer
35-Mantra Goril kai
36-Panchmukhi Hanuman
37-Bhairvastak
38-Dadiya Mantra
39-Saub Jadu Ukhel
40-Sabdiyan
41-Ap Raksha
42-Chudamantra
43-Chudail ko Mantar
44-Dakhan Disha
45-Lochda ki Baidai
46-Hauri mantar
47- Guru Paduka
48-Shrinath ko Suklesh
49-Nath nighantu
50-Daint sanghar
Dr Vishnu Datt Kukreti proved that these types of literature was available in Garhwal before year 750AD .
An example of such spiritual and philosophical prose is :
om namoh guru ko juhar
Vidya ku namsakar
Kala kalua, kali rati
Toi hankaro re kalua adi raati
Hatai gosa ko deemad leejai
Turant mero kaj kari deejai
Mero satur bairi ko mush baithi
Charai hat paun bantho
Nali gali ko bantho
Copyright @ Bhishma Kukreti, Mumbai, India 2009.
Critical History of Garhwali, Himalayan literature
Nityanand Maithani as a Garhwali Language Poet
Bhishma Kukreti
Nityanand Maithani is a prominent figure in Garhwali literature for his contribution in Radio plays, Radio essays , dramas, translations . Apart from writing novel in Garhwali, Nityanand Maithani wrote poetries in Garhwali language too. His poetries deal with different subjects related to rural Garhwal and emigrant Garhwalis scattered across India. Nityanand Maithani is famous for avoiding Hindi words in his Garhwali language poetries and he got appreciation for his describing nature, season, day to day life of Garhwal in his poetries.
Nityanand Maithani was born on 10th November, 1934 in Shrinagar, Pauri Garhwal, Uttarakhand. His inclination towards music brought him to All India radio and he served in various centers of All India Radio. His transfer to Naziabad center of All India Radio became blessing for Garhwali language . Nityanand Maithani started many programs in Garhwali language from All India Radio Nazibabad relay centre.
Nityanand Maithani wrote tens of poems in Garhwali. Latu Gunduru, Ramdei, Ko chu Bal Va’, Mayedi aj Des Vikral are his famous and well heard Garhwali language poems. Using metaphors , memoir , pure Garhwali words , describing the contemporary life style of Garhwal and comparing with the past , personification of animals and plants are some specific specialty of Maithani . The poems are melodious and seemed to be not written by an intellectual but by a common man . Nityanand Maithani is popular poet of Kavi Sammelan too because of his simple wordings, perfect and understandable figure of speech, common symbols and imagery wordings in his poems.
Chhota ma dekhi chhau twai he ramdei
Ab ni chhai kakh chai batau he ramdei
Dhoti theglya chirin angadi tutin dhagula
Thainch bujnani khosi-mausi chhai ramdei
Copyright @ Bhishma Kukreti, Mumbai, India.2009.
Bhishma Kukreti
Nityanand Maithani is a prominent figure in Garhwali literature for his contribution in Radio plays, Radio essays , dramas, translations . Apart from writing novel in Garhwali, Nityanand Maithani wrote poetries in Garhwali language too. His poetries deal with different subjects related to rural Garhwal and emigrant Garhwalis scattered across India. Nityanand Maithani is famous for avoiding Hindi words in his Garhwali language poetries and he got appreciation for his describing nature, season, day to day life of Garhwal in his poetries.
Nityanand Maithani was born on 10th November, 1934 in Shrinagar, Pauri Garhwal, Uttarakhand. His inclination towards music brought him to All India radio and he served in various centers of All India Radio. His transfer to Naziabad center of All India Radio became blessing for Garhwali language . Nityanand Maithani started many programs in Garhwali language from All India Radio Nazibabad relay centre.
Nityanand Maithani wrote tens of poems in Garhwali. Latu Gunduru, Ramdei, Ko chu Bal Va’, Mayedi aj Des Vikral are his famous and well heard Garhwali language poems. Using metaphors , memoir , pure Garhwali words , describing the contemporary life style of Garhwal and comparing with the past , personification of animals and plants are some specific specialty of Maithani . The poems are melodious and seemed to be not written by an intellectual but by a common man . Nityanand Maithani is popular poet of Kavi Sammelan too because of his simple wordings, perfect and understandable figure of speech, common symbols and imagery wordings in his poems.
Chhota ma dekhi chhau twai he ramdei
Ab ni chhai kakh chai batau he ramdei
Dhoti theglya chirin angadi tutin dhagula
Thainch bujnani khosi-mausi chhai ramdei
Copyright @ Bhishma Kukreti, Mumbai, India.2009.
परसी ओंकी चिटटी आइ
परसी ओंकी चिटटी आइ, कि रुडियों माँ मिन घौर औन.
मि त हकोदक छुं, कि ऊकु मिन क्या जू खिलोन.
सावन औंदा भादो औंदा, काखड़ी मुंगरी खे कि जांदा.
सायद च कि नौकरी छूटी, घौर नि औंदा त कख दी जांदा.
ब्यो से पैली खबर छे , कि नौनु बडू होसियार च.
थोड़ा भौत बिग्दियों छो, पर अब त कमोदर च
एनु लेगी द्यो जब ह्वेगी ब्यो, खीसा उंका झाडे गेनि.
रूप्या पेंसा जुलम बात, खीसा भी मिन फत्या पैनी.
लोक्हू भाग्यनु चा, चीनी,चोणी, मिठे लती कपरी.
चूडी, झुमकी, धोति साड़ी जरा दगड़ा माँ नरयूले कत्री.
छट, छटकि जिकुड़ी मेरी, जनि ओंकू झोला खोळी.
अपड़ी लती कपरी, धेरी, अर् मीकू थें मुन्डारे गोळी.
इना देसी चूले त नौंना अपड़ा हौल सिखा.
झूठ मूठे चलक फलक, बेटी वालू थें ना दिखा.
घौर बोण, साळी, खरक, पुन्गीरियों माँ हौल त लगली.
कभी इन आस त रौली कि आज रोटी बणी मिलली.
धन्यवाद
विक्रम सिंह रावत
मि त हकोदक छुं, कि ऊकु मिन क्या जू खिलोन.
सावन औंदा भादो औंदा, काखड़ी मुंगरी खे कि जांदा.
सायद च कि नौकरी छूटी, घौर नि औंदा त कख दी जांदा.
ब्यो से पैली खबर छे , कि नौनु बडू होसियार च.
थोड़ा भौत बिग्दियों छो, पर अब त कमोदर च
एनु लेगी द्यो जब ह्वेगी ब्यो, खीसा उंका झाडे गेनि.
रूप्या पेंसा जुलम बात, खीसा भी मिन फत्या पैनी.
लोक्हू भाग्यनु चा, चीनी,चोणी, मिठे लती कपरी.
चूडी, झुमकी, धोति साड़ी जरा दगड़ा माँ नरयूले कत्री.
छट, छटकि जिकुड़ी मेरी, जनि ओंकू झोला खोळी.
अपड़ी लती कपरी, धेरी, अर् मीकू थें मुन्डारे गोळी.
इना देसी चूले त नौंना अपड़ा हौल सिखा.
झूठ मूठे चलक फलक, बेटी वालू थें ना दिखा.
घौर बोण, साळी, खरक, पुन्गीरियों माँ हौल त लगली.
कभी इन आस त रौली कि आज रोटी बणी मिलली.
धन्यवाद
विक्रम सिंह रावत
Tuesday, November 17, 2009
A Report - YU 4th successful free Medical Camp @ Pauri Garhwal
कार्यक्रम:- यंग उत्तराखंड का चौथा निशुल्क: ह्रदय एवं सामान्य रोग जाँच शिविर
स्थान:- राजकीय इंटर कालेज नौगाँवखाल, पौडी गढ़वाल, उत्तराखंड
दिनांक:- 10 एवं 11 नवम्बर 2009.
प्रसंग :-
यंग उत्तराखंड (पंजीकृत) का चौथा निशुल्क: ह्रदय एवं सामान्य रोग जाँच शिविर दिनांक:- 10 एवं 11 नवम्बर 2009 को राजकीय इंटर कालेज नौगाँवखाल, पौडी गढ़वाल, उत्तराखंड में विश्व विख्यात ह्रदय रोग विशेषज्ञ डा. नरेश त्रेहन एवं डा. आर आर कासलीवाल मेदंता दा मेडिसिटी अस्पताल (गुडगाँव) के चिकित्सक एवं सहयोगी सदस्य दल के सहयोग से सफलता पूर्वक संपन्न हुआ
मेदंता दा मेडिसिटी अस्पताल के चिकित्सक एवं सहयोगी सदस्य :-
(1) डा. भूपेंद्र सिंह (ह्रदय रोग विशेषज्ञ)
(2) डा. राकेश पांडये ((ह्रदय रोग विशेषज्ञ)
(3) श्री आर. जी. सिंह (सहयोगी)
(4) श्री प्रियेष (सहयोगी)
(5) सुश्री समना (सहयोगी)
(6) सुश्री उरुषी (सहयोगी)
(7) श्री प्रदीप (सहयोगी)
स्थानीय चिकित्सक दल:
(1) डा. मनमोहन घिल्डियाल ( सामान्य रोग विशेषज्ञ )
(2) डा. द्वारका प्रशाद कैंथोला ( नेत्र रोग विशेषज्ञ )
(3) डा. अनु रावत (महिला एवं बाल रोग विशेषज्ञ )
यंग उत्तराखंड स्वयम सेवक दल के सदस्य :-
(1) श्री चंद्रकांत नेगी
(2) श्री विपिन पंवार
(3) श्री आशीष पांथरी
(4) श्री विवेक पटवाल
(5) श्री धीरेन्द्र चौहान
(6) श्री सुशील सेन्दवाल
(7) श्री विजय सिंह बुटोला
व्याख्या:-
दिनांक 09 नवम्बर 2009 को रात 10:30 पर यंग उत्तराखंड स्वयम सेवक दल के सभी 7 सदस्य यंग उत्तराखंड के चौथे निशुल्क: ह्रदय एवं सामान्य रोग जाँच शिविर में भाग लेने नौगाँवखाल, पौडी गढ़वाल, उत्तराखंड को दिल्ली से रवाना हुए
रात करीब 1:oo बजे हम मीरापुर पहुंचे, वहा पर हमें रात का भोजन किया और उसके पश्चात हम अपने गंतव्य की और निकल पड़े
रात 3:30 बजे हम सभी कोटद्वार पहुचे वहा से हमने डा. अनु रावत (महिला एवं बाल रोग विशेषज्ञ) को साथ लिया और जल-पान के पश्चात अपनी शेष यात्रा को पूरा करने निकल पड़े
भोर 7 बजे हम सभी बमोला गाँव पहुचे वंहा पर श्री कैलाश बमोला जी के घर पर हमारे चाय की व्यस्था थी चाय पी कर हम कैम्प स्थल नौगाँवखाल के लिए निकल पड़े
नौगाँवखाल बाजार में श्री चन्दन सिंह रावत (श्री चंद्रकांत नेगी जी के मौसा जी ) के घर पर पहुंचे वहा चाय पी कर हम कैम्प स्थल के लिए निकल पड़े
कैम्प स्थल पर पहुच कर हमने वंहा कमरों में चिकित्सको के बैठने की व्यस्था की तकनीकी सहयोगी दल के साथ मिल कर हमें मशीनों को रखवाया व सभी प्रकार की व्यस्था की
कैम्प के स्थानीय सहयोगकर्ता श्री नीरज पांथरी (सदस्य राज्य युवा कल्याण मोर्चा) व श्रीमती आशा पांथरी (जिला पंचायत सदस्य ) ने कैम्प में पहुच कर व्यस्था करने में हमारी सहायता की
कैम्प में विद्यालय भवन के प्रथम तल पर डा. भूपेंद्र सिंह ह्रदय के रोगियों की जाँच कर रहे थे तथा उसी कमरे में सुश्री समना रोगियों की ई.सी.जी.जाँच व सुश्री उरुषी रोगियों का इको-कार्डियो कर रही थी
डा. राकेश पांडये (ह्रदय रोग विशेषज्ञ) व डा. मनमोहन घिल्डियाल ( सामान्य रोग विशेषज्ञ ) भी इसी कमरे में रोगियों की जाँच कर रहे थे तथा श्री आर. जी. सिंह मरीजो व चिकित्सकों के मध्य समन्वय स्थापित कर रहे थे
वंही विद्यालय के उपरी भवन में डा. द्वारका प्रशाद कैंथोला (नेत्र रोग विशेषज्ञ ) एवं डा. अनु रावत (महिला एवं बाल रोग विशेषज्ञ ) रोगियों की जाँच कर रही थी
इस कैम्प के पहले दिन लगभग 250 रोगियों का नामाकन तथा जाँच हुई कैम्प से दुसरे दिन 110 रोगियों की जाँच हुई तथा निशुल्क: दवाओ का वितरण किया गया
दोपहर 1 बजे हमें समापन समारोह का आयोजन किया जिसमे श्री विवेक पटवाल जी ने डा. भूपेंद्र सिंह को स्मृति चिन्ह भेंट कर सम्मानित किया श्री धीरेन्द्र चौहान जी ने श्री नीरज पांथरी जी की स्मृति चिन्ह भेंट कर सम्मानित किया व इसके पश्चात श्री विजय सिंह बुटोला ने श्रीमती आशा पांथरी जी को स्मृति चिन्ह भेंट कर सम्मानित किया
कैम्प में भाग लेने वाले चिकित्सीय दल के सहयोगी सदस्यों को श्री चंद्रकांत नेगी जी , श्री विपिन पंवार जी, श्री सुशील सेन्दवाल व श्री आशीष पांथरी जी ने प्रमाण-पत्र भेंट कर सम्मानित किया
इस प्रकार यंग उत्तराखंड का यह चौथा निशुल्क मेडिकल कैम्प सफलता पूर्वक संपन्न हुआ दोपहर 2:20 पर यंग उत्तराखंड स्वयम सेवक दल के सदस्य व चिकित्सक एवं सहयोगी सदस्य नौगाँवखाल से दिल्ली के लिए रवाना हुए
यंग उत्तराखंड के इस निशुल्क मेडिकल कैम्प में उत्तराखंड की दो अन्य संस्थाए क्रियेटिव उत्तराखंड (नई दिल्ली) एवं उत्तराँचल एशोसियेशन ऑफ नॉर्थ अमेरिका ने भी सहयोग दिया
यंग उत्तराखंड की ओर से मैं उन सभी भाई बहिनों को हार्दिक धन्यवाद देता हूँ जिन्होंने इस निशुल्क मेडिकल कैम्प के आयोजन में प्रत्यक्ष व परोक्ष रूप से भाग लिया तथा यह कामना करता हूँ की भविष्य में भी यंग उत्तराखंड की आगामी समाज सेवी कार्यकमों में इसी प्रकार भागीदार बन कर अपनी जन्म भूमि के लिए यथा योग्य व यथा शक्ति योगदान देंगे
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