Garhwali food is very simple but very nutritious completely suits the hard environment. Pulses like Gehet,gauth,swanta,toor(tur), gauthare fashioned into different preparations like ras-bhaat, chainsu, faanu and thatwaani, thatchwari, kwuadu attu, miceyani roti all are unique preparations. In sweet dishes primarily tasmai, lapsi, arsa, rwatna, kandku, palyu are relished by all Garhwali ppl. In chutneys bhangjeera has no substitute. Jholi or curry seasoned with curd. Chudkani and jol made from bhatt pulses. Cereals like Koda with rice and wheat are popular. Kaaphli which is the same as saag of Punjab is also popular. Fruits like maltas(mekauti), narangi grow in the upper himalayas and papayas and mangoes in somewhat lower hilly areas such as pola(near tilwara) are grown.
Since garhwal region comprises rugged mountains so the flora and fauna of different climatic conditions are readily available to be used in everyday cooking. This naturally provides the scope for the variety of cuisine in a garhwali kitchen.
The Kingdom of Garhwal was founded by Rajputs nearly 700 years ago, one of these chiefs, Ajai Pal, reduced all the minor principalities under his own sway, and founded the Garhwal Kingdom. He and his ancestors ruled over Garhwal and the adjacent state of Tehri-Garhwal, in an uninterrupted line till 1803, when the Gurkhas invaded Kumaon and Garhwal, driving the Garhwal chief into the plains. For twelve years the Gurkhas ruled the country with a rod of iron, until a series of encroachments by them on British territory led to the Anglo–Nepalese War in 1814. At the termination of the campaign, Garhwal and Kumaon were converted into British districts, while the Tehri principality was restored to a son of the former chief. The British district of Garhwal was in the Kumaon Division of the United Provinces, and had an area of 5,629 sq mi (14,580 km2). The present king of Kumaon kingdom is raja Mahendra Chand of Lamakhet, he is married to Rani Gita Chand of Rina and has three children's (Rajkumari Aakanksha Chand, Rajkumari Mallika Chand, Rajkumar Aryan Chand) After annexation, Garhwal rapidly advanced in material prosperity. Two battalions of the Indian army (the 39th Garhwal Rifles) were recruited in the district, which also contained the military cantonment of Lansdowne. Grain and coarse cloth were exported, and salt, borax, livestock and wool were imported, and the trade with Tibet was considerable. The administrative headquarters were at the village of Pauri, but Srinagar was the largest city. It was an important mart, as was Kotdwara, the terminus of a branch of the Oudh and Rohilkhand railway from Najibabad. Later it was part of the Punjab Hill States Agency of British India, consisting of the present day Tehri Garhwal district and most of the Uttarkashi district and acceded to the Union of India in 1949.Garhwal holy pace of India
The region was originally settled by Kols, an aboriginal people of the Austro- Asiatic physical type who were later joined by Indo-Aryan Khas/Khasas tribes that arrived from the northwest by the Vedic period.
The Khas are typically thought to be descendants of the ancient Kamboj people who were of eastern Iranian origin. The Khasas are also believed to have arrived from Tajikistan and share some physical traits with the Tajik population.
Historians of Kumaun and Garhwal say that in the beginning there were only three castes: Khas Rajput, Khas Brahmin and Shilpkar. Main occupation of Khas Rajputs and Khas Brahmin was of Zamindari and law enforcement. Occupation of some Khas Brahmins was to perform religious rituals in temples and education of the elite. Shilpkar were mainly working for Brahmins and Rajputs, in their lands and were expert in handicrafts.
Gairola brahmins find their roots in gairoli village near karanprayag with isth devi as maa Uma devi .With passage of time myriad of this clan /ppl went in search of livelihood and settled in different parts of uttarakhand .While some went on to Rudraprayag settling in gram Sann, the others to tehri, pauri etc. We can still see that surnames of these Khas origin people are associated with the name of villages they belonged to e.g. Bahuguna from Bughani, Painuly (Panuly) from Panyala and Uniyal from Uni and Nautiyal from Nauti. However, one's surname doesn't necessarily indicate the cast of the Garhwali people. For example, famous surnames Bisht and Bhandari are used by both Rajputs and Brahmins.
These people of Garhwal were later joined by others through several waves of migration, mainly due to pilgrimages, which took place over centuries from various parts of India. The immigrants, who mostly married with Khas women, brought in their own cultures which blended in with the existing local traditions over time.
Garhwali people (Garhwali: गढ़वळि मन्खि) are an Indo-Aryan ethno-linguistic group who primarily live in the Garhwal Himalayas of the northern Indian state of Uttarakhand. Any person who has ancestral Garhwali roots or lives in Garhwal and has a Garhwali heritage is called a Garhwali.
They include all those who speak the Garhwali language or any of its numerous dialects, living in Dehradun, Haridwar, Tehri Garhwal, Pauri Garhwal, Uttarkashi, Chamoli and Rudraprayag districts of Uttarakhand, India.
There is documented evidence that the Garhwal region has been inhabited by mankind at least since the Vedic period, and the people of Garhwal today are the descendants of different waves of migration of Indo-Aryan and Indo-Iranian people to these hills which took place over several centuries.
Significant communities of Garhwalis are present in the surrounding Indian states of Uttar Pradesh, Himachal Pradesh, Haryana, Delhi, Punjab, Madhya Pradesh and Maharashtra along with a sizeable population overseas. According to various estimates, there are at least 25 lakh Garhwali migrants living in Delhi and the National Capital Region. Many Garhwalis also share links with the neighbouring Nepal with many similarities in traditions and culture.
Chapter Two: Foundation of Knowledge.
Srila Bhaktivinod Thakur has explained this chapter as the summary of Bhagavad Gita.
Hearing Arjun's confusion over fighting, Lord Krishna starts speaking. He chastise Arjun for keeping thought for not fighting. Arjun restates his arguments in short, then admits his confusion and accepts Krishna as his spiritual master and surrenders to Him in need of wise guidance. Arjun's first difficulty in fighting this war was his compassion and affection for his Grandfather, Guru and the family members who would fight against him. Krishna advises that compassion and affection must be guided by sastra.
Krishna takes the roll of Arjun's teacher, and starts speaking. "Those who are wise, lament neither for living nor for dead. Everything is existing eternally. Although there is always some pain in loosing loved ones, the wise undergo that pain with patience and tolerance. They push on without letting grief overwhelm and ruin their responsibilities." Krishna explains the fundamental distinction between temporary material body and eternal spiritual soul. Soul is indestructible, immeasurable, unborn and eternal.
While material body is just opposite. Soul simply accepts different material bodies for a temporary period. Every living entity begins without material body and ends without material body. Only in middle duration it accepts material bodies. Death is simply a change of body for soul, like a change of clothes. We, the eternal spiritual soul, have no reason for having grief over death of the temporary body. The elements that form the body and life return to nature after death and again form another body, another life. As such, there is no cause for grief.
Krishna here reminds Arjun that happiness comes from right action: duty. Arjun's duty as a kshatriya (warrior), was to protect the virtuous. No unhappiness could arise from performing his duty, even if it involved fighting. Even if Arjun were to die in the war, he would attain heaven the reward of dutiful action [32]. The results of wise action are imperishable [40], the wise therefore strive for wise action with unbroken determination [41]. This ultimate goal, enlightenment, is best achieved by Wise Action (karma-yoga), in which one acts out of duty only, without personal attachment [47]. This is real "yoga" [48].
One can best act without personal attachment by acting for the pleasure of God. This frees one's actions from impurity and sin ("bad karma") [49]. It also frees one from material piety ("good karma") [50], and thus grants true liberation [51]. In this liberated state, the intelligence becomes indifferent to all material desires and hates [52], and remains fixed in self-realization .
In this chapter, Lord discussed Karma, Jnana Yoga with the glimpse of Bhakti yoga. Lord explains the nature of devotional service. Only man of small knowledge follows the rituals of Vedas to get results for sense gratification. All the purpose of Vedas can be served by serving the Lord and by self realization. If one does not fix his mind upon God, it will become fixed on sense objects, which leads, step by step, to illusion.
While answering Arjun question on the nature of devotees, Lord explains, the devotees are free from desire to enjoy the senses, have steady mind, indifferent from good & evil, Have taste for devotional activities, control the senses by engaging them in the devotional activities. One who is not connected with the supreme or not doing devotional activity can not have steady mind or peace.Peace comes only to those who give up the motivations of false ego [71].
In the commentary on Bhagavad Gita, Srila Prabhupad has given some guidelines for the devotional service.
1. Take shelter of a bonafide spiritual master.
2. Receive initiation ( diksha) from spiritual master.
3. Serve the spiritual master.
4. Inquire & learn from spiritual master
5. Follow the footstep of holy persons devoted to the transcendental loving service of the Lord.
6. Prepare to give up all kind of enjoyment & miseries for the satisfaction of Krishna.
7. Live in a place where Krishna had his pastimes.
8. Be satisfied by whatever is sent by Krishna for the maintenance of body and hanker for no more.
9. Observe fasting on Ekadasi day.
10. Show respect to devotees, cows & sacred trees.
Chapter :1 Observing the Armies on the Battlefield of Kurukshetra
The armies of Pandava's and Kaurava's have assembled at Kurukshetra. As Kurukshetra is dharmakshetra and Krishna is dharma personified, so the side, having Krishna with them will be victorious. Thus Duryodhana feels apprehensive due to the prowess of the Pandavas army. However, he pacifies himself by expressing the glories of his own army to his martial Guru Dronacarya. Thus starting with Bhishma, all warriors blow their counchshells to herald the beginning of the war. A ferocious uproar results, shattering the hearts of the Kurus.
Krishna is driving Arjuna's chariot. Unlike in other wars, Arjun wants to see the opponents more clearly so he orders Krishna, to drive his chariot into the midist of armies. The infallible Krishna become conquered by the devotion of Arjun. We all are the eternal servants of Krishna. Out of love for his devotees, Krsna accepts their service and derives pleasure by reciprocating with them in this way.
The mighty armed Arjun, after seeing all his friends and relatives standing to fight with him, is filled with compassion for them. As Krishna wants to establish the 'paramapara' again by giving the message of Bhagavad Gita, he bewilders Arjun with his Maya shakti(material energy). Thus by seeing his opponents, Arjun is overwhelmed with grief. Arjun experiences severe emotional reactions. His mouth dries (28), and his body shakes (29). Thus, he looses his interest in fighting and starts giving arguments against the war. He argues that if others are blinded by the selfish motive to gain a Kingdom, why should he also become 'blind'?
Arjun feels that no good could result from the war, as it is sinful to kill one's family, under any circumstance (36). He argues that how the war causes destruction and degradation to society. Arjun decides not to fight. Arjun exclaims that before engaging in this 'selfish act' (44), he would prefer to be killed by Duryodhan, unresisting.(45) Arjun casts his bow aside. Being overwhelmed by Krishna's illusory shakti, he becomes grief stricken (46).
Sudama returns home to find in place of it, a golden palace, the gift of Krishna, ca 1775-1790 painting.
Gift
Sudama was Lord Krishna’s classmate and a very intimate friend. Lord Krishna was a king. Sudama was a moneyless, poor Brahmin. This difference did not come in way of their true friendship. Sudhama went to Dwarka to meet Krishna. He carried a very very humble gift to be presented to Lord Krishna. What did he carry? Some books say he carried pohe (beaten rice), while some books and movies say he carried sathu powder (peeth). This confusing difference is because Sudhama carried neither suttu nor pohe. He carried with him a combination of sattu and pohe called “sattu-peeth pohe”.[citation needed] It is an exclusive speciality of Samvadhi Lad Brahmins to which Sudhama belonged. That Sudhama was a Samvadi Lad Brahmin is more or less widely accepted; whether his home town was Bhurgakacha (Bhadoch) or Porbander is a point on which minor difference of opinion exist.
Shri krishna-Sudama is an immortal example of real, non-materialistic friendship. It is a perpetual symbolic definition of real friendship. Sathu-peet pohe is a very tasty, ready-to-serve, easy-to-carry food In it poha (beaten rice) is smeared with sathu while it is fried. Suthu peeth is prepared from grama (phutana) and wheat flour.
Sudama bows at the glimpse of Krishna's golden palace in Dwarka. ca 1775-1790 painting.
Lessons
This story is told to illustrate that the Lord does not differentiate between people based on their finances and that he will reward devotion always. Another moral taught by this story is to never expect anything free in life; God will provide for your good deeds. Another moral is not to trade bhakti for anything in return. Sudama did not ask Krishna for anything. Despite being poor Sudama had given Krishna everything he had (poha); in return the Lord gave Sudama everything he needed.
Additionally, the story of Sudama and Krishna contrasts the difference between how Krishna treated Sudama and how Drupada treated Drona. Drona spent his youth in poverty but studied religion and military arts together with the prince of Panchala, Drupada. Drupada and Drona had become close friends as students. Drupada, in his childish playfulness, promised to give Drona half his kingdom on ascending the throne of Panchala. The two students later parted ways. Drona later married and had a son. For the sake of his wife and son, Drona desired freedom from poverty. Remembering the promise given by Drupada, he decided to approach him to ask for help. However, drunk with power, King Drupada refused to even recognise Drona and humiliated him by calling him an inferior person. By contrast, Krishna never forgot His friend and treated Sudama with utmost respect. By His example, Krishna is teaching us about how to treat one another.
Another important lesson here is about how Krishna rewards true persons. Krishna did not reward Sudama just because he was a friend. Sudama spent all of his time and effort in cultural efforts befitting a true person which explained why he was financially not well off. This included teaching religion, moral duties, and spreading spirituality through society. It is for this effort that Krishna rewards Sudama's family with wealth so that Sudama may continue to do that work. In contrast, Drona does not receive the support that he needs from Drupad. As a result, Drona compromises his principles and accepts refuge from the kingdom of Hastinapur. Eventually, that compromise forces Drona to take the side of evil in the battle of Kurukshetra. So the real lesson learnt here is that when kings (and society at large) does not take care of its poor (true moral and philosophical guides), it may drive them into the hands of evil.
Did Sudama himself lead an austere life after returning from Krishna? It is said that Sudama continued to lead the life of a hermit while his family enjoyed the generous gifts of wealth from Krishna.
KRISHNA AND SUDAMA :: FRIENDSHIP
Sudama was from a poor family. His father's name is Matuka and His mother is Rocana-devi. Krishna was from the royal family. But this difference in social status did not come in the way of their friendship. They lost contact over the years and while Krishna became a military leader and King of great repute at Dwaraka, Sudama stayed as a humble and somewhat impoverished villager.
Some time later when Sudama was going through some bad times, not even having enough money to feed his children, his wife Susheela reminded him of his friendship with Krishna.
Though initially reluctant to go to his friend for help, Sudama finally agrees to go. He leaves with nothing but some beaten rice tied in a cloth as a present. He remembers that beaten rice (avalakki in Kannada, aval in Tamil and Malayalam, powa/poha in Hindi, pohe in Marathi and atukulu in Telugu) is Krishna's favorite and decided to give this as a gift to the Lord.
Krishna is greatly pleased to see his old friend. He treats him royally and with much love. Overwhelmed by all this Sudama forgets to ask for what he actually came for. But the Lord realises what His friend needs, and the Lord's consort Rukmini, incarnation of Lakshmi, gifts him with his desires. On his return journey, Sudama ponders his circumstances and is thankful for the great friend he has in Lord Krishna. When Sudama finally returns to his home, he finds a palatial mansion instead of the hut he had left. He also finds his family dressed in extremely nice garb and waiting for him. He lives an austere life after that, always thankful to the Lord.
RAKHI
Mythologie
Mit der Poesie dieser Bruder-Schwester Beziehungen beschäftigen sich indische Dichter in unzähligen romantischen Erzählungen, Liedern und Gedichten. Man kennt Geschichten von Königen, die sogar ihr Leben opferten, um ihre Rakhi-Schwester zu beschützen. Manche scheinen geschichtliche Ereignisse zu sein wie der populäre Bericht über eine Fürstin:
Rani Karnavati, die Fürstin von Chittor, soll im 16. Jh. angesichts einer feindlichen Bedrohung dem moslemischen Herrscher Humayun ein Rakhi geschickt haben. Dieser eilte sofort zu ihrer Unterstützung. Da er aber zu spät kam und ihr Reich zerstört war, nahm sich Rani Karnavati das Leben.
Welche große Bedeutung diesem Brauch schon in der Vergangenheit zukam, veranschaulicht auch die Überlieferung von Alexander dem Großen, der im vierten Jahrhundert nach Indien kam und seine Schreckensherrschaft verbreitete. Seine Frau soll in einer aussichtslosen Lage an den König Porus ein Rakhi geschickt haben, der ihr daraufhin Hilfe versprach. Er verzichtete schließlich darauf, den verhassten Alexander im Kampf zu töten, obwohl er dazu Gelegenheit gehabt hätte.
Verschiedene Mythen erzählen, wie sogar die Götter auf den schwesterlichen Segen angewiesen waren.
Danach konnte Indra, der König des Himmels, den Sieg über seinen größten Feind, den Dämonen Vritra erst erringen, nachdem ihm seine Frau Sachi ein Rakhi-Band umgeknüpft und gesegnet hatte.
Krishna, erhielt laut dem Epos Mahabharata von Draupadi einen Seidenstreifen, den sie von ihrem Sari abgerissen und um sein Handgelenk gebunden hatte, um das Blut an seinem verletzten Finger zu stillen. Obwohl Draupadi Tochter eines mächtigen Königs war und gemeinsame Gattin von fünf Prinzen, war Krishna der Einzige, auf dessen Hilfe sie letztlich zählen konnte.
Es wird auch erzählt, Yama, der Herr des Todes, habe mit seiner Schwester Yamuna das Raksha Bandhan Ritual gefeiert. Aus Dankbarkeit und Liebe erklärte Yama darauf hin, dass jener den Tod überwinden werde, der von seiner Schwester ein Rakhi und das Versprechen ihres Schutzes erhalten würde.
RakhiNicht nur der leibliche Bruder, auch Cousins zählen als Brüder. Frauen und Mädchen haben das Recht, jeden von ihr gewählten Burschen oder Mann auf diese Weise zu „binden“. Das Band macht sie für immer zu Rakhi-Bruder und Rakhi-Schwester. Nach uralter Sitte verpflichtet es ihn ihr gegenüber zu lebenslangem Schutz. Ein Rakhi soll nicht nur vor körperlichem Unheil bewahren, sondern auch vor Krankheit und Sünde. Da das Band gleichzeitig Reinheit symbolisiert, schließt die Rakhi-Beziehung ein Liebesverhältnis oder romantische Gefühle auf erotischer Ebene aus. Frauen setzen es darum noch heute oft als Zeichen ein, wenn sie eine Freundschaft bewahren, aber keine Liebesgeschichte akzeptieren wollen.
Die „schützende Verbindung“ durch ein Rakhi ist aber nicht grundsätzlich auf ein Bruder-Schwester Verhältnis beschränkt. In einigen Traditionen, etwa in Nepal, erhalten Gläubige, Frauen ebenso wie Männer, an diesem Rakhi Purnima das schützende Band von ihrem Priester oder Guru. In der indischen Unabhängigkeitsbewegung setzte man es sogar als Instrument zum Frieden ein. So organisierte der bengalische Dichter Rabindranath Tagore im Jahr 1905 Raksha Bandhan Veranstaltungen, damit sich die zerstrittenen Hindus und Moslems gegenseitig ein Rakhi umknüpfen und damit Geschwisterlichkeit und Solidarität betonen sollten.
RAKHIHauptsächlich feiert man den Tag als Fest der geschwisterlichen Verbindung. So knüpfen Frauen und Mädchen ihrem Bruder rituell ein gesegnetes Band, ein Rakhi, um das Handgelenk. Mit diesem meist dekorativen Baumwoll- oder Seidenband, das vorher einige Zeit auf dem Hausaltar liegt, drückt sie schwesterliche Liebe sowie ihren Segen aus. Sie tupft ihm dabei einen Segenspunkt auf die Stirn und schwenkt segnend ein Öllicht vor ihm. Er dagegen überreicht ihr ein kleines Geschenk und verspricht ihr seinen Beistand im Leben. Ist der Bruder fern, etwa in einer anderen Stadt, erhält er sein Rakhi mit Segenswünschen per Post.
RAKHI
Raksha Bandhan (Hindi, m., रक्शा बंधन, rakśā bandhan, wörtl.: „schützende Verbindung“) auch Rakhi Purnima (Purnima wörtl: Vollmond) oder einfach Rakhi genannt, ist ein wichtiger Feiertag im Hinduismus. Besonders im Norden von Indien populär findet er nach hinduistischem Mondkalender an einem Vollmondtag im Monat Shravana statt, nach westlichem Kalender meist Anfang August.
