Harela and Bhitauli....................

On the first day of the navaratris (nine day holy period) of the month of Chaitra women fill baskets with soil and sow seven types of grains in them. The grains germinate symbolizing the future harvest. These yellow leaves, called Harela, are cut on the tenth day and people put them on their heads and behind their ears. During the month of Chaitra (March-April) brothers send presents to their sisters. These presents are called Bhitauli.

Harela is peculiarly a Kumaoni festival to mark the advent of the rainy season. The celebration falls on the first day of Shravan. Ten days before the due date, seeds of either five or seven kinds of grains are mixed together and sown in pots inside the room, using small baskets filled with earth. The sowing is done either by the head of the family or the family priest. It is done ceremoniously. Water is sprinkled after worship. On the last day of the month of Aasarh, one day before the actual celebration of the festival, a kind of mock weeding is done with small wooden hoes. Gaily painted images of Shiva and Parvati and their off springs are prepared and worshipped on the Shankranti day. Green shoots Harela are placed on the head gear.

The significance of Harela lies in the fact that it provides an opportunity to the cultivator to test the qualities or defects of the seeds he has in his store. Another significance is that the festival is the occasion to give taken monetary allowances - pocket money to the young girls of the family.

However, the more popular Harela is the one that is celebrated in the month of Shravan to commemorate the wedding of Lord Shiva and Parvati and to welcome the rainy season and the new harvest. On this day people make Dikaras or clay statues of Gauri, Maheshwar, Ganesh etc. and worship them. Even the overworked bullocks are given a rest on the occasion of Harela. People put the blades of freshly cut Harela on their heads and send them to their relatives and friends as well.

Uttrakhand my state.................................

State of India-27th

Founded on-November 09, 2000

Area-3,40,434 Square Kilometer

Forest Land-53,484 Square Kilometer

Capital-Deharadun

Total Districts-Thirteen (13)

High Court-Nainital

Average Income-Rs. 14,808/Year

Source of Income-Forest, Water- resouces, Medicines, Tourism, Minerals

Minerals-Lime, Stone, Megnasite, Gypsum etc.

Main Harvest-Wheat, Maize

Main Fruits -Apple, Lichi, Plum, Aadu, Malta, Orange etc.

Main Rivers-Bhagirathi, Alaknanda (Ganga), Mandakini, Pindar, Tones, Kali, Saryu, Ramganga, Kosi, Gagas etc.

Tourism Places-Nainital, Mussorie, Pouri, Almora, Ranikhet, Khirsu, Champawat, Dayara, Auli, Khaling, Vedini Bugyal, Valley of Flowers, Lensdown, Lakhamandal, Patal Bhuwneshwar, Gangolihat, Joljivi, Purnagiri, Chittai, Katarmal, Kausani, Jageshwar, Dwarahat, Someshwar, Bejhnath, Pindari Galciar, Nanakmatta Sahib

Main Pilgrimage-Badrinath, Kedarnath, Gangotri, Yamunotri, Panchkedar, Panchbadri, Panchprayag, Haridwar, Risikesh, Hemkund Sahib, Purnagiri, Chitai, Kaliyar Sarif, Nanakmatta Sahib, Ritha Sahib, Jageshwar etc.

Main Folk and dance-Jhumelo, Tadhya, Chofala, Rason, Pandwana, Tandi, Bhadgeet, Jagar, Chanchari, Chapeli, Pandav, Jhora, Choliya etc.

Main Festivals-Kumbh Maila/ Ardh Kumbh Mela in Haridwar, Piran Kaliyar (Roorkee), Devidhoora (Champawat), Purnagiri Mela (Champawat), Nandadevi Mela (Almora) Gauchar Mela (Gaucher), Vaishakhi (Uttarkashi), Jhanda Mela (Dehradun), Uttarayani Mela (Bageshwar), Vishu Mela (Jaunsar Bhabar), Magh Mela (Uttarkashi), Nandadevi Rajjat Yatra (Once in 12 Years)

Climate-Summer Season : March to June (Mid), Rainy Season : June (Middle) to September (Middle), Winter Season: September (Middle) to February

State Flower-Braham Kamal 

State Animal-Kastoori Mriga 

State Tree-Buransh 

State Bird-Monal

Villages of Dwarahat.......................

Aina - Almia Gaon - Arari - Ashgoli - Baban - Badur Khola - Bainali - Bamanpuri - Banoli -Bareta - Bari - Basera - Basuli Sara - Bayala - Betuli - Bhaisoli - Bhandar Gaon - Bhat Kote -Bhate - Bhatora - Bhumkiya - Binta - Bitar Kot - Bunga - Chamini - Chana - Chatena - Chatgula- Chayali - Chhabisa - Dadgaliya - Daina - Dairi - Dalmoti - Darmar - Daularh Gunth -Dhamoli- Dhankhal Gaon - Dhankholi - Dhanyari - Dharam Gaon - Dhudholi - Dida - Digote - Dotol Gaon - Eada -Eada Sera - Faldwari - Ganoli - Gawar - Ghughlauri - Guptali - Jakh - Jamar - Jaminipar -Jaminiwar - Kama - Kande - Kaphara - Kaula - Khalana - Kotilla - Kuaie - Kulsibi - Kummalt -Kuna - Kunsiyaari - Kunthyari - Kuwali - Mahat Gaon -Kanal Gaon-Kama- Majethi - Malli Bitholi - Malli Kirauli -Malli Mirai - Malyal Gaon - Manela - Masar - Matela-i - Matela-ii - Melta - Mujholi - Naini-i -Naini-ii - Naini-iii - Nata Guali - Naula Kot - Nayal-i - Nayal-ii - Orchaunaliya - Pagsha - Paithani- Panar Gaon - Parkot - Pinoli - Rana - Ratkhal - Rawal Sera - Riuni Talli - Rivari - Riyuni Malli -Sakuni - Salana - Salli Sunolli - Satinau Gaon - Simal Gaon - Simoli - Surana - Sutar Gaon - Talli Bitholi - Talli Kahali - Talli Mirai - Tipola - Todhara - Uroli - Vijay Pur - Walna

कुमांउनी झोडा ! स्वर- दीवान कनवाल और साथी !

मधुलि तेरी बाखड़ी भैंसी झंन बेचिये घ्यू,

काठे की ठेकी में दै जमायों ठेकी में लागो च्यूं !!

मैथ बे लायो रेशमी साडी बक्सा लुके दयूं,

सासू को मना यस करुछो ब्वारी के बुके दयूं !!

गाड़ मधुलि राड-घ्सुरा झंन तोडिये ग्यूं,

भाबरे जाली घाम लागलो पहाड़ पड़ो ह्यून !!

मैथ बे लायो सापड डाई बक्सा लुके दयूं,

सासू को मन यस करुछो ब्वारी गये बुले दयूं !!

मधुलि तेरी बाखड़ी भैंसी झंन बेचिये घ्यू,

काठे की ठेकी में दै जमायों ठेकी में लागो च्यूं !!

Myar Pahar..............

अगर मेरा गांव मेरा देश हो सकता है तो म्यार पहाड़ क्यों नही? म्यार पहाड़ यानि मेरा पहाड़ लेकिन ऐसा कहने से ये सिर्फ मेरा होकर नही रह जाता ये तो सब का है वैसे ही जैसे मेरा भारत हर भारतवासी का भारत। खैर पहाड़ को आज दो अलग अलग दृष्टि से देखने की कोशिश करते हैं, एक कल्पना के लोक में और दूसरा सच्चाई के धरातल में।

जिनकी नई-नई शादियां होती हैं हनीमून के लिये उनमें ज्यादातर की पहली या दूसरी पसंद होती है कोई हिल स्टेशन। बच्चों की गर्मियों की छुट्टी होती है उनकी भी पहली या दूसरी पसंद होता है कोई हिल स्टेशन, अब बूढ़े हो चले हैं धर्म कर्म करने मन हो चला है तो भी याद आता है म्यार पहाड़ चार धाम की यात्रा के लिये।

पहाड़ की खूबसूरती होती ही ऐसी है कि किसी को भी बरबस अपनी तरफ आकर्षित कर ले, वो ऊंची ऊंची पहाड़ियाँ, सर्दियों में बर्फ से ढकी वादियाँ, पहाड़ों को चुमने को बेताब दिखते बादल, मदमस्त किसी अलहड़ सी भागती पहाड़ी नदियां, सांप की तरह भागती हुई दिखायी देती सड़कें, कहीं दिखायी देते वो सीढ़ीनुमा खेत तो कहीं दिल को दहला देनी वाली घाटियां, जाड़ों की गुनगुनी धूप और गर्मियों की शीतलता। शायद यही सब है जो लोगों को अपनी और खिंचता है, बरबस उन्हें आकर्षित करता है अपने तरफ आने को।

लेकिन पहाड़ में रहने वाले के लिये, एक पहाड़ी के लिये ये शायद रोज की ही बात हो उसका जुड़ाव पहाड़ से तो कुछ जुदा ही है। ये जुड़ाव मुखर हो उठता है पहाड़ से जुदा होते ही नराई के बहाने, बकौल काकेश -

मेरा पहाड़ से क्या रिश्ता है ये बताना मैं आवश्यक नहीं मानता पर पहाड़ मेरे लिये ना तो प्रकृति को रोमांटिसाईज करके एक बड़ा सा कोलार्ज बनाने की पहल है ना ही पर्यावरणीय और पहाड़ की समस्या पर बिना कुछ किये धरे मोटे मोटे आँसू बहाने का निठल्ला चिंतन। ना ही पहाड़ मेरा अपराधबोध है ना ही मेरा सौन्दर्यबोध, मेरे लिये पहाड़ माँ का आंचल है ,मिट्टी की सौंधी महक है , ‘हिसालू’ के टूटे मनके है , ‘काफल’ को नमक-तेल में मिला कर बना स्वादिष्ट पदार्थ है , ‘क़िलमोड़ी’ और ‘घिंघारू’ के स्वादिष्ट जंगली फल हैं , ‘भट’ की ‘चुणकाणी’ है , ‘घौत’ की दाल है , मूली-दही डाल के ‘साना हुआ नीबू’ है , ‘बेड़ू पाको बारामासा’ है , ‘मडुवे’ की रोटी है ,’मादिरे’ का भात है , ‘घट’ का पिसा हुआ आटा है ,’ढिटालू’ की बंदूक है , ‘पालक का कापा’ है , ‘दाणिम की चटनी’ है।

मैं पहाड़ को किसी कवि की आँखों से नयी-नवेली दुल्हन की तरह भी देखता हूं जहां चीड़ और देवदारु के वनों के बीच सर सर सरकती हुई हवा कानों में फुसफुसाकर ना जाने क्या कह जाती है और एक चिंतित और संवेदनशील व्यक्ति की तरह भी जो जन ,जंगल ,जमीन की लड़ाई के लिये देह को ढाल बनाकर लड़ रहा है. लेकिन मैं नहीं देख पाता हूँ पहाड़ को तो.. डिजिटल कैमरा लटकाये पर्यटक की भाँति जो हर खूबसूरत दृश्य को अपने कैमरे में कैद कर अपने दोस्तों के साथ बांटने पर अपने की तीस-मारखां समझने लगता है।

पहाड़, शिव की जटा से निकली हुई गंगा है, कालिदास का अट्टाहास है, पहाड़ सत्य का प्रतीक है, जीवन का साश्वत सत्य है। कठिन परिस्थितियों में भी हँस हँस कर जीने की कला सिखाने वाली पाठशाला है. गाड़, गध्यारों और नौले का शीतल, निर्मल जल है, तिमिल के पेड़ की छांह है, बांज और बुरांस का जंगल है, आदमखोर लकड़बग्घों की कर्मभूमि है। मिट्टी में लिपटे, सिंगाणे के लिपोड़े को कमीज की बांह से पोछ्ते नौनिहालों की क्रीड़ा-स्थली है। मोव (गोबर) की डलिया को सर में ले जाती महिला की दिनचर्या है, पिरूल सारती, ऊंचे ऊंचे भ्योलों में घास काटती औरत का जीवन है।

कैसे भूल सकता है कोई ऎसे पहाड़ को, पहाड़ तूने ही तो दी थी मुझे कठोर होकर जीवन की आपाधापियों से लड़ने की शिक्षा। कैसे भूल सकता हूँ मैं असोज के महीने में सिर पर घास के गट्ठर का ढोना, असोज में बारिश की तनिक आशंका से सूखी घास को सार के फटाफट लूटे का बनाना, फटी एड़ियों को किसी क्रैक क्रीम से नहीं बल्कि तेल की बत्ती से डामना फिर वैसलीन नहीं बल्कि मोम-तेल से उन चीरों को भरना, लीसे के छिलुके से सुबह सुबह चूल्हे का जलाना, जाड़े के दिनों में सगड़ में गुपटाले लगा के आग का तापना , “भड्डू” में पकी दाल के निराले स्वाद को पहचानना. तू शिकायत कर सकता है पहाड़ ..कि भाग गया मैं, प्रवासी हो गया, भूल गया मैं ….लेकिन तुझे क्या मालूम अभी भी मुझे इच्छा होती है “गरमपानी” के आलू के गुटके और रायता खाने की. अभी भी होली में सुनता हूँ ‘तारी मास्साब’ की वो होली वाली कैसेट …अभी भी दशहरे में याद आते है “सीता का स्वय़ंबर” , “अंगद रावण संवाद”, “लक्ष्मण की शक्ति” . अभी भी ढूंढता हूँ ऎपण से सजे दरवाजे और घर के मन्दिर .अभी भी त्योहार में बनते हैं घर में पुए , सिंघल और बड़े. कहाँ भूल पाऊंगा मैं वो “बाल मिठाई” और “सिंघोड़ी”, मामू की दुकान के छोले और जग्गन की कैंटीन के बिस्कुट।

तेरे को लगता होगा ना कि मैं भी पारखाऊ के बड़बाज्यू की तरह गप मारने लगा लेकिन सच कहता हूं यार अभी भी जन्यू –पून्यू में जनेऊ बदलता हूं, चैत में “भिटोली” भेजता हूं, घुघुतिया ऊतरैणी में विशेष रूप से नहाता हूं ( हाँ काले कव्वा ,काले कव्वा कहने में शरम आती है ,झूठ क्यूं बोलूं ), तेरी बोजी मुझे पिछोड़े और नथ में ही ज्यादा अच्छी लगती है .मंगल कार्यों में यहाँ परदेश में “शकुनाखर” तो नहीं होता पर जोशी ज्यू को बुला कर दक्षिणा दे ही देता हूं .

तू तो मेरा दगड़िया रहा ठहरा.. अब तेरे को ना बोलूं तो किसे बोलूं .तू बुरा तो नहीं मानेगा ना ..मैं आऊंगा तेरे पास . गोलज्यू के थान पूजा दूंगा ..नारियल ,घंटी चढाऊंगा .. बाहर से जरूर बदल गया हूँ पर अंदर से अभी भी वैसा ही हूँ रे ..तू फिकर मत करना हाँ..

ये भावनायें हर उस पहाड़ी की है जिसके रोम रोम में पहाड़ रचा बसा है, और ये नराई अकेले काकेश की नराई नही है ये उन सब पहाड़ियों की नराई है जो पहाड़ से बहुत दूर चले आये हैं। काकेश का ये कहना कि भाग गया मैं, प्रवासी हो गया साथ ही अपने और पहाड़ को सांत्वना देता “मैं आऊंगा तेरे पास कहना” हर उस पहाड़ी के दिल से निकलती आवाज है जो पहाड़ से दूर जिंदगी की जद्दोजहद में उलझा हुआ है और एक बेहतर जीवन की लालसा में पहाड़ से दूर होता जा रहा है। शायद ये हर उस व्यक्ति का सच है जो अपनी जमीन अपना घर आंगन छोड़ दूर कहीं चला आया हो।

पहाड़ से होता यही पलायन वाद मजबूर करता है, पहाड़ को उस दूसरी दृष्टि से देखने के लिये जो सच्चाई के धरातल से जुड़ा है। अपने पहाड़ में एक कहावत है, “पहाड़ का पानी और पहाड़ की जवानी पहाड़ में नही रूकती“। ये सिर्फ एक कहावत नही पहाड़ का सच है, क्योंकि पानी नदियों के रास्ते नीचे मैदानों में चला जाता है और जवानी यानि कि नवयुवक और नवयुवतियां रोजगार की तलाश में पहाड़ से दूर चले जाते हैं। पहाड़ के दूर दराज गांवों में तो हालात और भी चिंताजनक हैं और यह तब है जब हमें आजादी मिले लगभग ६० साल तो हो ही गये हैं। इन गांवों से ज्यादातर युवक भारतीय सेनाओं में भर्ती होकर चले जाते हैं रह जाती है महिलायें, बच्चे और बूढ़े। पहाड़ी शहरों में भी ऐसे कोई उधोग धंधे नही जो युवाओं को रोक सके, जिंदगी की सच्चाई के सामने पहाड़ का प्यार ज्यादा दिनों तक टिक नही पाता। लेकिन दूर जाने पर भी एक पहले प्यार की तरह यह प्यार आखिरी वक्त तक दिल में बसा रहता है।

यही प्यार उन लोगों से दूर जाने के बाद भी पहाड़ के लिये कुछ ना कुछ करवाता रहता है, और पहाड़ इस आस में खामोश खड़ा इंतजार करता रहता है अपने बच्चों का शायद एक दिन कहीं वो वापस लौटें और मुझे ना पा कहीं फिर से वापस ना चले जायें। पहाड़ों में शायद यही आवाज अब भी गूँजती रहती है , “वादियां मेरा दामन, रास्ते मेरी बाहें जाओ मेरे सिवा तुम कहाँ जाओगे”।

अगर आप अभी तक कभी म्यार पहाड़ में नही आये तो आओ (जाओ) और थोडा सा मेरे पहाड़ का ठंडा पानी तो कम से कम पी लो इन गीतों के मार्फत। ये दो लोकगीत सुनिये, पहला है “पी जाओ पी जाओ” गोपाल बाबू गोस्वामीजी की आवाज में (कुमाँउनी बोली में) और दूसरा है “ठंडो रे ठंडो” नरेन्द्र सिंह नेगीजी की आवाज में (गढ़वाली बोली में)।

Brahmin's of Kumaon..........................

The Brahmins (Priest Community) of Kumaon are the descendants of the Vedic Aryan priests who migrated from the plains.A large number of Vedic Brahmins migrated, along with the Rajputs, from Rajasthan and Gujarat. Similarly a large number of Brahmins also migrated from Maharastra / Karnatak region. In a number of cases the Brahmins who came to visit the religious places in Kumaon, decided to settle there for good. Like in case of Rajputs, they started naming their settlements/ surnames after the name of their places of origin. 

The reasons for migration are lost but common practices remain: the manner of the thread ceremony for instance, in which the Vedas are read for three days, and the anointed Brahmin asks for bhiksha (alms), gets his hair tonsured and ears pierced. The Brahmins were in charge of imparting knowledge to people, prayer and rituals.

Later Brahmins from Kumaon migrated to Nepal and Garhwal Hills. For example the all Joshi's from Garwhal Hills ascribe their origin to Kumaon; some from Joshiyana village near Hawalbagh, others from Jhijar, Galliand Joshikhola in Almora. 

Some scholars have argued that the Bhumihar Brahmins of Eastern U.P. and in the state of Bihar, Mohyal Brahmins in the state of Punjab, Namboothiri Brahmins in Kerela, Havyak Brahmins of Karnataka, Anavil Brahmins of Gujarat, and Kumaoni Brahmins of Uttarakhand share the same lineage and are similar toChitpawans in custom, tradition, practices, temperament and hold Bhagvan Parshuram in high esteem. The records of Swami Sahajanand Saraswati in "Brahmarshi Vansha Vistar" and Acharya Chatursen Shastri in "Vayam Rakshamah" points towards the same origin, by taking help of all ancient texts as well as prevailing customary practices and temperament of these illustrious Brahmins.

The prominent Brahmins clans of Kumaon are :-

• Joshi's.
• Pant's.
• Pande's.
• Tiwari's.

The important sub division of these clans are :-

1. Joshi's

• Galli
• Dania.
• Shela Khola.
• Jhijar.
• China Khan.
• Gangoli Haat.

2.  Pant's

• Uprara.
• Jajyut.
• Chitai.
• Chitgal.
• Kalsela.
• Barset.
• Khantoli
• Khunt.

3.  Pande's

• Pande Khola.
• Bairti.
• Paan.
• Khoont.
• Chakata.

4.  Tiwari's

• Tiunara.
• Chaunsar.
• Dubkia

I may have missed out some, and if some one can correct the above information, it will be welcome. I am also adding a small section on Brahmins of India, just to bring them up date on these detals , which most of us gloss over otherwise. 

THE DIVISION OF BRAHMINS

Brahmin communities in India are traditionally divided into two regional groups: Pancha-Gauda Brahminsand Pancha-Dravida Brahmins. The classification of Brahmin, the Highest Varna on the basis of Region is debatable however the duties of a Brahmin are defined in the Vedas. 

Pancha-Gauda

Those from Uttarapatha (Aryavarta) (northern and eastern India.)

Saraswata

• Saraswat Brahmins
• Kashmiri Pandits
• Mohyal Brahmins
• Dhima Brahmins
• Rajapur Saraswat Brahmins
• Gouda Saraswat Brahmins
• Shakdwipi Brahmins

Kanyakubja

• Kanyakubja Brahmins
• Saryupareen Brahmins

Gaur

• Khandelwal Brahmins
• Kota Brahmins
• Dadhich Brahmin
• Gaur Brahmin
• Tyagi Brahmin
• Sanadhya Brahmins

Utkal

• Utkala Brahmins

Purvi

• Bhumihar Brahmins
• Maithili Brahmins
• Kulin Brahmins
• Bengali Brahmins
• Bardai Brahmins

Pancha-Dravida

Those from Dakshinapatha (South India, including Gujarat).

Gujarat

• Nagar Brahmins
• Bardai Brahmins
• Girinarayan Brahmins
• Shrimali Brahmins
• Khedaval
• Anavil Brahmin
• Awadhich Brahmins

Maharashtra

• Chitpavan Brahmins (Konkanasth) (Kumaoni Brahmins share same lineage.)
• Deshastha Brahmin
• Karhade Brahmins
• Samvedi Brahmins
• Devrukhe Brahmins

Karnataka

• Kannada Brahmins
  • Daivajna Brahmins
  • Hoysala Karnataka Brahmins
  • Badaganadu Brahmins
  • Babburu Kamme Brahmins
  • Ulucha Kamme Brahmins
  • Niyogi Brahmins
  • Madhva Brahmins
  • Vaishnava Brahmins
  • Sri Vaishnava or Hebbar Sri Vaishnava or Mysore Iyengars
• Mysore Iyers
• Mulukanadu Brahmins
• Sankethi Brahmins
• Sarawat Brahmins, totally different from Gowda Saraswat Brahmins and one of the smallest groups of Brahmins in terms of population.
• Gauda Saraswat Brahmins (Generally considered Pancha-Gauda)
• Tuluva Brahmins
  • Shivalli Brahmins
  • Sthanika Brahmins
  • Koteshwara Brahmins
  • Padia Brahmins
  • Saklapuri Brahmins
  • Kandavara Brahmins
  • Koota Brahmins
  • Havyaka Brahmins
  • Maratha Brahmins
  • [[Karhade Brahmin]s]

Andhra Pradesh

• Telugu Brahmins
• Niyogi Brahmins
• Vaidiki Brahmins

Dravida (Tamil Nadu and Kerala)

• Acharis
• Iyers
• Iyengars (of Vadakalai and Thenkalai sects)
• Namboothiri Brahmins
• Pushpaka Brahmins (Ambalavasis)

Given below are details of some of the Brahmins from North India

The Gaur Brahman.- 

There has been much dispute about the position of the Gaur from which this section is names. Their traditional place of origin is Hariyana, and their present home is the portion of the North-West Provinces laying west of Aligarh and Mathra, and the part of the Punjab defined above; and they are separated from Bengal by other sections of the caste. General Cunningham suggests that Gaur is the old name of Gonda, while Sir George Campbell would make it another form of the word Ghaffar. The Gaur Brahmans are far more strict in all caste observances than the Sarsut Brahmans, from whose hands they will not eat bread, and upon whom they look down. 

The Saraswat Brahman: - 

These are the Brahman of the Punjab Proper, and take his name from the Saruswati which lies near his eastern boundary. He is said to be less grasping and quarrelsome with most of the stricter Hindu castes, such as Banyas, Khatris, suds, and Kayaths. He eats flesh in the hills, and perhaps in some parts of the plains also. 

The Gujarati and Dakaut Brahmans:-

These men are scattered in small numbers all over the Province. The Gujarati Brahmans probably belong to the Gurjara section already mentioned. The Dakaut or Kakotra Brahmans are fortune-tellers and astrologers, and came from Northern Rajputana. They belong to the Panj Gaur group, of which they are sometimes, in Tajputana, which is their house, reckoned as a separate section. 

The Pushkarna Brahmans:- 

These group takes their name from the sacred lake of Pushkar or Pokhar near Ajmer, one section of them is said to have been originally Beldars or Ods who were raised to Brahminical rank as a reward for excavating the tank. They still worship the pickaxe. They are the hereditary Brahmans of the Rajputana Bhatias, and are stricter in caste matters than the Sarsut. They are found in some numbers in the western districts of the Punjab. 

The Mahabrahman or Acharj:- 

This is the Brahman who performs the funeral ceremonies. After the cremation he is scatted on the dead man�s bedstead and the sons lift him up, bedstead and all, and make obedience to him. He then receives the bedstead and all the wearing apparel of the dead man. He rides on a dondely, and is considered so impure that in many villages he is not allowed to come inside the gate. 

The Muhial, Moyal or Mial Brahmans:-

 

This is a sub-section of the saraswat section, who are said to be so named from the seven Muhins or clans of which they consist. They are almost confined to the sub-mountain Salt-range Tract. They say that certain of their ancestors rose to high position under the Mughals, since when they have abandoned all performance of priestly functions or claim to a sacerdotal character, and cultivate land, but especially take service in the army or as clerks. They object to be called Brahmans, as the enlistment of Brahmans is said to be forbidden in our army. This is their own account; but in Hazara proper the Muhials perform priestly functions and receive alms and oblations just like other Brahmans. Another story derives their name from a place called Mava, now deserted. 

Dharukra Brahmans:-

 

They are Caur Brahmans of the Dehli Territory who have taken to widow marriage, and with whom other Brahmans will not intermarry. They are much the same as the Dasa or Doghla Brahmans. 

Chamarwa and Gurra Brahmans:- 

These are the Brahmans who minister to the lower castes They are not recognized as Brahmans by the other classes; and though they wear the sacred thread it is perhaps possible that their claim to Brahman origin is unfounded. Yet on the whole it seems most probable that they are true Brahmans by descent, but have fallen from their high position. They are often called Chamarwa Sadhs. 

The Pujaris and Bhojkis:-

 

Pujari means really nothing but an officiating priest at a temple or shrine, and in the majority of cases would be a Brahman or faqir. But the Pujaris of the shrines in the Kangra and Simla hills have grown into a distinct caste, composed originally, it is said, of a mixed collection of Nais, Brahmans, Rajputs, and Jogis, who all intermarries. Those of the great shrines, such as Jawalamukhi and Bawan, are called Bhojkis. They are all priests of Devi, and their name is said to be a corruption of Pujki. The Bhojkis are not Brahmans, though they are the hereditary priests of these celebrated temples. They all wear the sacred thread they intermarry among themselves alone

The Great Himalayas.....................

The roof of the earth, the emperor of all mountains,

you stand there, a benevolent force,

your arms spread wide encompassing one tall fortress after another, 

standing protectively over the lands north and south,

you are not as foreboding as I had thought. 

It’s you, every year thousands of people go to meet,  

million others live on the foothills at your feet.

So many others want to conquer you, 

they take you for granted, scramble all over, 

sometimes even have the temerity to trash you. 

What do they know?

These pesky trespassers,

for you are the original warrior, 

who in the Mesozoic era,

rose triumphantly from the ancient deep bed of the Tethys sea.

Do the mountaineers know they are on a pilgrimage?

After all, you are the abode of Gods,

where the divinity resides,

and watches us mere mortals  

go on with our lives.

But you don’t like to blow your own trumpet, 

instead, just stand there serenely. 

It’s rarely do we hear when you lost your calm, 

and a mountaineer was lost in your snow white arm. 

Kumaun University...........................

Kumaun University, established in 1973, it has two sprawling campuses ( DSB Campus, NainiTal and Almora Campus, Almora ) and 27 affiliated colleges spread over the whole Kumaun region, that are fast adding a lot of beautiful structures to add to the panoramic and scenic beauty of the surroundings. One more Campus is being developed at Bhimtal to cater the needs of professional, technical and vocational education. Nestled in the lap of nature Kumaun University, under the dynamic Vice-chancellorship of Professor C. P. BARTHWAL, an internationally academician known with a number of international and national distinctions to his credit is playing a pivotal role to impart quality education and excellent research to improve the quality of human values irrespective of caste, creed, gender, religion and region . Excellent teaching and high quality research with the motto of all round development of Mission of the University Uttaranchal with especial emphasis on Kumaun.

 

The teaching and research activities are being carried out in both the residential campuses and affiliated colleges of the university and during last three years, untiring efforts have been made to establish the healthy academic atmosphere and to develop the research oriented curriculum enabling the students to follow the part of higher learning. The university being located in the upland hilly area of new state of Uttaranchal, serves the educational needs of the socially and economically weak region. It has developed some highly recognized centers of scientific and social researches and is imparting excellent research and teaching in 27 (23 postgraduate and 4 undergraduate) departments. Freedom of the highest order of research is the main strength of this university. Establishment of Particle Physics, Environmental Geology, and Environmental economics are a few examples for which the university is nationally and internationally known for excellent teaching and research. Research materials are bio-diversity, bio-active principles contained in the Himalayan herbs and other plants, unique ecosystems, minerals, rocks and other geological structures that shape mountain environment and tradition, culture and human adaptation strategies in response to the need and constraints imposed by these massive mountain regions and working environment conducive to think about particles, spectra and structure of matter. These rich facilities show up in our more than two thousand publications in more than hundred research journals. Identification of two departments (Physics and Geology) for DSA and CONSIST under Special Assistance Programme of the University Grants Commission, FIST programme in three departments (Geology, Botany and Forestry), Identification of Department of Physics as Centre of Excellence by U.P. State, winning of two Bhatnagar awards and seven other national and international awards and two FNAs in our university. To generate awareness about environment, economic resources, utility of medicinal plants, human rights, development of tribes, symmetries & conservation and several other socio-economic problems of the region, 10 national and 2 international seminars were organized in the last year. On the basis of excellent research, quality education and clear administration, the university has been accredited by National Assessment and Accreditation Council at the four star level.

 

No. of Campuses

03 (with third campus at Bhimtal )

No. of affiliated Colleges

27

Jurisdiction of the university

Whole Kumaun region

Population of the area

28,00,000

Area covered by the university

150 acres

Build-up area of the university

2,20,500 sq. mt

 List of Colleges :

1. Thakur Dev Singh Bisht Campus , Nainital.
2. Motiram Baburam Govt. P.G. College,Haldwani (Nainital)
3. Govt. Girls Degree College , Haldwani (Nainital)
4. Pyarelal Nandkishore Galbaliye , Ramnagar (Nainital)
5. Almora Campus , Almora
6. Govt. P.G. College , Ranikhet (Almora)
7. Govt. P.G. College , Dwarahat (Almora)
8. Govt. Degree College , Jainti (Almora)
9. Govt. Degree College , Syalde (Almora)
10. Govt. Degree College , Manila (Almora)
11. Govt. Degree College , Chaukhutiya (Almora)
12. Arya Kanya Degree College , Almora
13. Govt. P.G. College , Pithoragarh
14. Govt. P.G. College , Berinag (Pithoragarh)
15. Govt. Degree College , Gangolihat (Pithoragarh)
16. Govt. Degree College , Munsyari (Pithoragarh)
17. Govt. Degree College , Narayan Nagar , Didihat (Pithoragarh)
18. Govt. Degree College,Baulakote , Dharchula (Pithoragarh)
19. Govt. P.G. College , Bageshwar
20. Govt. P.G. College , Lohaghat (Champawat)
21. Govt. Degree College , Champawat
22. Radhe Hari Govt. P.G. College, Kashipur (U.S. Nagar)
23. Govt. P.G. College , Rudrapur (U.S. Nagar)
24. Govt. P.G. College , Khatima (U.S. Nagar)
25. Govt. Degree College , Bazpur (U.S. Nagar)
26. Ganna Krishak Girls Degree College , Kichcha (U.S. Nagar).
27. Chandrawati Tewari Kanya Mahavidhyalaya , Kashipur (U.S. Nagar).
28. Sanatan Dharma Girls Degree College , Rudrapur (U.S. Nagar)
29. Guru Nanak Girls Degree College , Nanakmatta (U.S. Nagar)
30. B.S.V. Girls Degree College , Jaspur (U.S. Nagar) 

Affiliated Professional Institutes :

1. Birla Institute Of Applied Sciences,Bhimtal
2. Department Of Management Studies,Bhimtal Campus (Nainital).
3. Kumaun Engineering College , Dwarahat (Almora)
4. Amrapali Inst. of Management & Computer Applications, Haldwani
5. Saraswati Inst. of Management & Technology, Rudrapur
6. Kumaun Institute Of Information Technology,Kathgodam
7. Uttranchal Institute of Technology, Almora
8. Lalbahadur Shastri Technical Education nstitute,Halduchour
9. Sriram Institute of Management and Technology,Kashipur
10. Jai Arihant Academic Institute,Haldwani
11. Dev Bhomi Institute of Professional Education,Ruderpur
12. Inspiration Institute of Teachers Education,Kathgodam
13. Sult Institute of Technology and Management,Sult,Almora
14. SOS G.N. Kaul Institute of Education,Bhimtal
15. Chankaya Law College,Ruderpur
16. Chandola Homeopathy Medical College,Ruderpur
17. Institute of Management and Technology,Kashipur
18. Infusion College of Science and Technology,Haldwani

Designation Name Phone

VICE-CHANCELLOR Prof. C. P. Barthwal 235068, 236855

REGISTRAR Shri B. C. Joshi 235563, 236187

FINANCE OFFICER Mrs. Bhagirathi Bangyal 235286. 237712

SPORTS OFFICER Mr. G. L. Sah 236583, 236550