Bundelkhand Tourism (Mahoba)

Bundelkhand Tourism (Chitrakoot)

Bundelkhand Tourism (Kalinjar)

Bundelkhand Tourism (Kalpi)

Bundelkhand Tourism (All Forts)

उत्तरप्रदेश के महोबा जिला में भी है पौराणिक 'कल्पवृक्ष'

उत्तर प्रदेश के महोबा जिले के कबरई थाना क्षेत्र के सिचौरा गाँव में लगभग २००० वर्ष से भी पुराना कल्पवृक्ष है | हाँ यह वही देववृक्ष है जो समुद्र मंथन के फलस्वरूप प्राप्त हुआ था और जिसे देवताओं के राजा इंद्र स्वर्गलोक ले गए थे | कल्पवृक्ष को कल्पतरु भी कहा जाता है | पुराणों में उल्लेख मिलता है कि इस वृक्ष के नीचे बैठकर सच्चे मन से जो भी कल्पना की जाती है वह अवश्य ही साकार होती है | यह वृक्ष भारत में गिने चुने स्थानों में ही पाया जाता है | भारत में कुल लगभग ९-१० कल्पवृक्ष ही हैं लेकिन जिन स्थानों में वन विभाग और सरकारी अमले की पहुँच है , वहाँ तो इनकी देखभाल और संरक्षण ठीक प्रकार से किया जा रहा है | किन्तु कुछ स्थान ऐसे भी हैं जहाँ इसकी देखभाल सिर्फ गाँव और आस पास के लोगों के द्वारा ही की जाती है |

ऐसा ही एक वृक्ष उत्तरप्रदेश के बुन्देलखण्ड के सिचौरा गाँव में है | गाँव के बड़े बुजुर्ग बताते हैं की यह वृक्ष २००० साल से भी अधिक आयु का है लेकिन इसकी सही सही आयु अभी तक कोई आंक नहीं पाया है | सरकारी अमले और वन विभाग की टीम का कभी इस तरफ ध्यान ही नही गया | जिसका नतीजा यह हुआ की आज से ८ वर्ष पहले इस वृक्ष के जोड़े में से एक वृक्ष क्षतिग्रस्त हो गया | जिसके बाद गाँव वालों ने इसके लिये ऐसी व्यवस्था की थी कि वृक्ष के क्षतिग्रस्त तने से इसके अंदर पानी न जाये | यदि शीघ्र ही वन विभाग व सरकार के द्वारा इस तरफ ध्यान नहीं दिया गया तो एक दिन यह वृक्ष भी अन्य स्थानों के वृक्षों की तरह गिर जायेगा | गाँव वालों का कहना है की यदि इस तरफ वन विभाग की टीम ध्यान दे तो निश्चित ही इस वृक्ष को बचाया जा सकता है |

भारत में रांची, अल्मोड़ा, काशी, नर्मदा किनारे, कर्नाटक आदि कुछ महत्वपूर्ण स्थानों में भी यह वृक्ष पाया जाता है ।इस तरह के वृक्ष झारखण्ड के रांची के दोरांडा क्षेत्र में ५ हैं तथा अन्य समाचारों के अनुसार ग्वालियर के पास कोलारस में भी एक कल्पवृक्ष है जिसकी आयु 2,000 वर्ष से अधिक की बताई जाती है। ऐसा ही एक वृक्ष उत्तरप्रदेश के ही हमीरपुर जिले में यमुना नदी के तट पर है, उत्तरप्रदेश के बाराबंकी के ही बोरोलिया में भी है जिसकी आयु वैज्ञानिकों ने ५००० वर्ष से भी अधिक बताई है , राजस्थान में अजमेर के पास मांगलियावास में है और पुट्टपर्थी के सत्य साईं बाबा के आश्रम में मौजूद है।ओलिएसी कुल के इस वृक्ष का वैज्ञानिक नाम ओलिया कस्पीडाटा है। यह यूरोप के फ्रांस व इटली में बहुतायत मात्रा में पाया जाता है। यह दक्षिण अफ्रीका और ऑस्ट्रेलिया में भी पाया जाता है। भारत में इसका वानस्पतिक नाम बंबोकेसी है। वैज्ञानिक द्रष्टिकोण से इसको फ्रांसीसी वैज्ञानिक माइकल अडनसन ने 1775 में अफ्रीका में सेनेगल में सर्वप्रथम देखा था, इसी आधार पर इसका नाम अडनसोनिया टेटा रखा गया। इसे बाओबाब भी कहते हैं।

Regional Crafts Of Madhya Pradesh

बुन्देलखण्ड क्षेत्र के प्रमुख पर्यटन स्थल (Bundelkhand region's major tourist destinations)

बुन्देलखण्ड क्षेत्र के प्रमुख पर्यटन स्थ

Jhansi Art Gallery

झाँसी आर्ट गैलरी 

Jhansi Art Gallery is the collection of some cultural Paintings. In the Art Gallery, there are many Historical paintings related to Jhansi Fort, Rani Jhansi Mahal, Rang Mahal, Baruasagar Fort, Garhkundar Kila etc.

Some Painting are Budelkhandi Miniature like Shiv-Parvati,Ram Darwar, Krishan Lila,etc.The Purpose Of this Art gallery is to create awareness about bundelkhand's history and culture heritage.

Bundeli Miniature Paintings (बुंदेली लघु चित्रकारी)

Gods Paintings

History & Culture Paintings

Sketches

About Artist:

Name: Vikas Vaibhav Singh
D.O.B.: 07 Sep 1965 (Jakhauli Village,Distt. Jalaun, U.P. )
Education : M.A. (Fine Arts)

Authored Books:
(1) Vimal Sagar Pub. - Shri Syadwad Vimal Gyan Pith, Sonagiri (M.P.)
(2) Garhkundar Me Khangar Rajvansh (Pub. - Pulind Kala Dirgha)

Achievements:
(1) Interview with ETV (U.P.), DD Lucknow , Akashwani etc
(2) Organized 3 Ekal Art Exhibitions
(3) Organized 34 Public Art Exhibitions

(Book) Bundelkhand Circuit Uttar Pradesh : Lonely Planet

About Book:

Bundelkhand Circuit Uttar Pradesh (Lonely Planet) 9781760342449 By - Supriya Sehgal Peppered with fairytale forts, the Bundelkhand region of Uttar Pradesh throws up stunning surprises amidst its tangle of shrubby dhak trees and miles of countryside. You will unearth plenty of legends and folklore that will bring alive the legacies of the Chandela and Bundela kings who once ruled this land. Here, a keen love for history, an investigative eye and a vivid imagination will be your trusted allies. Discover the Bundelkhand region with a guide that you can trust. Visit forts that rise extravagantly above the dusty sun-scorched land, ancient temples where tales from the epics played out and a sprinkling of Jain pilgrimage sites that make Bundelkhand a compelling place to explore. Our expert authors will guide you to must-see sights and experiences, give you loads of reliable practical information and help you get the best possible value for money. Go armed with all the information you need without being bogged down by unnecessary details

A fusion of inimitable architecture, stories of dynastic struggles and roaming the stark arid topography, which has witnessed the valour of some of the most eminent freedom fighters of India, will leave you in thrall at Bundelkhand.

Bundelkhand lies wedged between the Indo-Gangetic Plain to the north and the low Vindhya Mountain range to the south. The topography looks bleak with vast tracts of pale rocky land clinging to either side of the roads – a dull brown scape broken by the green of the shrubby dhak copses. Sparse vegetation, barren hills and the criss-crossing rivers in the plains offer a typical perspective of the Central India topography. Large shimmering rivers Sindh, Betwa, Shahzad River, Ken, Bagahin, Tons, Pahuj, Dhasan and Chambal meander through the entire region, lending themselves to the construction of many small and big dams across them. Three low mountain ranges dissect the region, their steep slopes and insurmountable scarps having made eligible sites for forts and palaces for the erstwhile rulers.

Book Details:

Book: Bundelkhand Circuit Uttar Pradesh : Lonely Planet

ISBN-13: 9781760342449

Binding: Binding Type

Publishing Date: 2016-02

Publisher: Lonely Planet Publications

Number of Pages: 68

Language: English

:: (HERITAGE) Jamia Arabia Hathaura University, Banda ::

Founder: Hazrat Maulana Mohammad Sayed Siddique Ahmad Bandwi

"Having seen this Madarsa I felt a pleasing wonder. Such a big Madarsa in such a small place. Masha Allah-o- Barak Allah. What forts of Islam are established at how wonderful places."   

                                    (Maulana) Abdul Majid Daryabadi Rah.

Shazar (Shajar) - The Identity Of Banda, Ken Rive and Bundelkhand The Stone of wonder, the stone of glory and of infinite history...It's Shazar Stone. Shazar is the identity of Banda District. The Stone of Wonder, The stone of Glory and of infinite history. Its Shazar. Shazar was discovered about 400 years ago in Banda. The one who discovered it, was an Arab. He was mesmerized by its colorful patterns  which looks like leaves and trees and so he named it Sazar (in Arabic it means tree). Due to regional touch, Sazar became Shazar. it is called Haqiq (Akeek/Haqeek/Akik) in Urdu and Sphatic in Hindi. Because of its uniqueness and religious linkages, the stone is exported to foreign countries even today. But due to cold eye behavior of Govt., its export has been declining sharply. In fact, a very small industry of Shazar stones caters demand of local and international market. But the stone is still popular in middle-east and this ensures cent percent success of export program if promoted properly. As per the Exporters, Hajj Pilgrims from all over the world take Shazar Stone souvenirs with Quran Ayats(Quotes) at Saudi Arabia; which ironically exported from Banda through Agents The stone of glory and beauty should get its worthy praise and fame. There is need to give some major boost to the industry but without Govt.'s help it seems near impossible. Related Links: Shazar Stone (Dendrite Agate) Photo Gallery Jewellery Dealers and Exporters List Buy Online (India) Buy Online (International) Sample Jewellery of Shazar Information Brochure Press Coverage In English, Shazar is known as Dendrite Agate. It is homogenous stone and found in different colors and patterns. Augites are basically of Four types:  Plane Augite Ring Augite Lenin Augite Dendrite Augite Dendrite Augite(Agate) is Shazar and is also known as Tree Augite(Agate) and Fungus Augite. It is found exclusively in Banda's Ken River. The specialty of the stone is colorful patterns of leaves, trees, mountains, animals, symbols etc. There is a local myth about Shazar. It is believed that stone prints impression of any object which lies infront of it for a long time. But its not true. There is a scientific process behind formation of images on Shazar stone. Actually, the patterns we see on shazar are nothing but entrapped fossils of fungus( basically algae). A fungus, which is entrapped between two or more pieces of shazar stone, produces either acid or base. This acid/base makes the stones translucent and acts as an inorganic glue which coagulates the separate stones to one. The fossils of fungus left inside the stones looks like patterns of leaves or trees and add beauty to the stone.

Facts provided are based on an interview with Shazar Exporter based in Banda.

International Laguage Names:

• Persian: شذر سنگ

• Arabic: شازار الحجر

• Chinese: 沙扎入 石

• Japanese: 射座r 石

• Hindi: शज़र का पथ्थर 

• Urdu: پتھر شذر

© www.bundelkhand.in

About Pranpur Village:

Pranpur is just 3 km from historic Chanderi, in the Betwa river basin, famous for delicately crafted ‘tana-bana’ gossamer thin silk and cotton saris. Visitors are encouraged to try their hands at the loom! The experience is truly interactive…weaving, pottery, metalware…never far from the rustle of soft fabric. The spell continues at the ‘Amraee’ rural resort, created by traditional village masons.

When local folk artistes perform, the mood harkens to 11th century lore, replete with legends of the Bundela Rajputs, the Delhi and Malwa Sultans, the Moghuls and the Marathas.

Overview

“Nature and culture spin magic. Come under the spell…”

The wealth, beauty and art of a rustic life converge at this artistic village in the heart of Central India. The simple pastoral rhythms of life find expression in a variety of arts and crafts, especially the unmatched silk tapestry being woven here for centuries. The greater part of the village population is part of the weaver community that is engaged in the production of the Chanderi fabric .

A visit to Pranpur is all about getting a glimpse into the everyday life of weavers, dyers, potters and metal casters. Apart from a wealth of artistic attributes, Pranpur is endowed with natural beauty as well; hills, lakes, forests, meadows, groves, streams, echoing craigs, steep rocks, dense forests and waterfalls rekindle the romance in life. The strategic location of Pranpur on the borders of Malwa and Bundelkhand gives it the sobriquet of the 'Gateway of Bundelkhand'. As far back as the 11th century, Chanderi was a focal position on the trade routes of central India.

Location:

 Pranpur is situated on a hill, southwest of river Betwa, in the state of Madhya Pradesh. It is 227 km from Bhopal, the state capital, and 65 km from Ashok Nagar, the district centre.

BY ROAD: NH 19 and NH 20 merge at Chanderi (3 km from Pranpur). Chanderi is well-connected through frequent bus service from all directions and tourist cities.

BY AIR: Airports nearest to Pranpur are at Bhopal (225 kms away), Gwalior (230 kms away) and Khajuraho (232 kms away)

BY TRAIN: The nearest railway station from Pranpur is Lalitpur (35 kms away), which is located on the Delhi-Mumbai-Chennai (Northern-Central Railway) railway track. All the long-route trains halt at Lalitpur. Second nearest railway station is Mungawali (42 kms away), which is located at Bina-Kota railway track. Third nearest and an important railway station is at Jhansi (110 km away).

Discover:

The village, part of Bundelkhand region , is a haven with traditional wealth. There are plenty of tourist attractions around the region in the form of cultural and monumental heritage amidst all the natural beauty. Pranpur has been a major center for Jain, Hindu and Muslim cultures.

The village is also endowed with large water reservoirs, lakes etc., where one can take a swim, enjoy a boat ride, or engage in water sports. Trekking enthusiasts can also enjoy the adventurous terrain offered by the heavily forested locales of Pranpur.

The Jhalari Bawdi (step well) holds a place of pride and is a benchmark in hand crafted stone architecture. The heritage and archaeological remains of the Malwa plateau recount the glory of this region and lend majestic splendour to this charming destination.There are plenty of tourist attractions around the region in the form of cultural and monumental heritage amidst all the natural beauty of Vindhyachal. The village is also endowed with large water reservoirs, lakes etc., where one can take a swim, enjoy a boat ride, or engage in water sports. Trekking enthusiasts can also enjoy the adventurous terrain offered by the heavily forested locales of Pranpur.

Engage:

 The folk life of Pranpur is an incredible embodiment of secularism. All along its length and breadth, Bundelkhand is richly studded with religious centres, historical sites, monuments and forts. A vivid, rich and colourful cultural fabric is manifested in the diverse folk dances, music, songs, art, architecture and, of course, the fairs and festivals.

Fairs and festivals: Traditional and local festivals are celebrated across the year at Pranpur. Nag Panchami, Raksha Bandhan, Janmasthami, Dushera, Deepavali, Shiv Ratri, Makar Sankranti and Holi are the main Hindu festivals celebrated in Bundelkhand. While Hindu festive occasions are celebrated the way they are usually done in north India, the savouries cooked at home, and decorations done, are quite unique to the region. There are also several sub-regional and tribal variations.

Several local religious cults exist in Bundelkhand independent of mainstream Hindu religious tradition. Many folk arts have evolved around regional festivals, such as 'Navami' drawings and designs made on the occasion of Kajri Navami in the monsoons.

Folk art: Central India, home to the Malwa plateau, recounts glorious history interlaced with the valour of Bundela Rajputs, the Delhi and Malwa Sultans, early Moghuls and the Marathas. Over the centuries, a rich and diverse tradition of song and dance emerged across the region.

Hori or Phag is sung in the spring and is appropriately romantic and sensual, Kajri is sung in the monsoons, Sohar is sung on the occasion of the birth of a child, Raee dance is performed by women dancers as well as men during Dushera, Diwari dances are performed during Deepavali by acrobatic male groups holding long poles and dressed in very colourful and unusual attire. Apart from these there are many other occupation and caste-specific folk art forms as well.

Accompanying instruments include percussion instruments like the dholak, nagadiya and pakhawaj; string instruments like the one-string tambura; wind instruments like the flute and shennai; and several rare instruments like the algoja, a double flute.

Cusine: There is nothing available on the web on the cuisine of Bundelkhand region. The MP cuisine can be included, but not reliable.

Art & Craft:

The textile prowess of this picturesque village is fascinating! Rhythmic sounds of looms and spools of bright colours draw in the visitor to weavers' homes to witness the delicate weaving of the Chanderi fabric ; a first hand encounter with the master weavers is very insightful.

Over the years, Chanderi sarees have undergone many changes. The handspun yarn, which gave the fabric its gossamer quality, has been replaced by imported silk in the warp and by mill-made cotton thread or unboiled silk in the weft. Visitors with a penchant for collecting authentic art have an added lure of taking back a part of India’s glorious textile tradition as epitomised in the much sought after Chanderi.

Apart from weaving, traditional crafts such as metal casting, bamboo weaving, stone cutting and pottery are also practiced here. Few, counted families has retained the tradition of metal casting. Churning out finest pieces with an evident tribal twist, the skilled artists are more inclined towards heavy ornaments, as once fancied by the erstwhile Rajput kings and families, and now a by the local tribes and surrounding communities!

Accomodation:

The Amraee' Rural Heritage Resort has come up at Pranpur offering a peerless experience with all necessary tourist facilities and the special attraction of horse riding. A rustic spell drapes this heritage resort constructed in the vernacular tradition with polychromatic sandstones.

Of significance is the fact that the construction led to the revival of stone masonry skills that lay dormant for over two decades. The craft has been regained its lost glory and the craftsmen are once again enthused to propagate their skills. The Resort managed by the local community encompasses stone cottages, restaurant, interpretation centre, natural amphitheatre and a mango orchard.

Visitors can savour seasonal fruits and vegetables plucked straight from the backyard; sit under clear skies and a canopy of stars and watch folk performances.

There is a private hotel named Shreekunj, and also Tana-Bana, the Madhya Pradesh Tourism Department Hotel that offers lodging and boarding of 20-30 tourists. Tourists can also stay at the Jain Dharmshalas at Pranpur and Chanderi.

Click Here More Info

(Event) ​‘कल्पतरु महोत्सव ’ (​Kalpavriksha Mahotsava) - 2017

चतुर्थ 'कल्पतरु कवि सम्मेलन' एवं 21वां दो-दिवसीय रामलीला मंचन :

आपको को बड़े हर्ष के साथ सूचित किया जाता है कि बुन्देलखण्ड के महोबा जिले के कल्पवृक्ष के पावन गाँव सिचौरा में विगत वर्षों की भांति इस वर्ष भी वार्षिक मेले के दौरान वीरांगना महारानी लक्ष्मीबाई के जन्मदिवस पर देश एयर धर्म के लिए उनके बलिदान को समर्पित  'श्री कल्पतरु महोत्सव' का आयोजन किया जा रहा है | जिसके अंतर्गत दिनांक 19 एवं २० नवम्बर २०१७ को रात्रि ०८:०० बजे से सुबह ०4:०० बजे तक देश के सुप्रसिद्ध कलाकारों द्वारा रामलीला मंचन किया जायेगा | इसके साथ दिनांक 19 नवम्बर २०१७ को दिन में 12:०० बजे से शाम ०५:०० बजे तक 'कल्पतरु कवि सम्मेलन' का आयोजन होना है | जिसमें देश के विभिन्न अंचलों के कवि पधार रहे हैं | इसके साथ ही 19 नवम्बर २०१७ को कवि ‘चेतन’ नितिन खरे कृत ‘कल्पतरु चालीसा’ का अनावरण भी ‘प्राचीन डासना देवी एवं महादेव मंदिर (श्री शिव शक्ति पीठ डासना, गाजियाबाद) के महंत, सनातन धर्म रक्षक, धर्म गुरु यति नरसिंहानन्द सरस्वती जी महाराज, कबीर विज्ञानं आश्रम ‘बड़इया’ के उपाचार्य सज्जनदास जी महाराज एवं उनके पूज्य पिता श्री राजनारायण खरे जी व समस्त ग्रामवासियों व क्षेत्रीय समृद्ध जनों, मीडिया मित्रों के मध्य होगा | इसके बाद कल्पवृक्ष चालीसा पाठ होगा |  तत्पश्चात कल्पवृक्ष के नीचे बैठकर देश के प्रधानमंत्री श्री नरेंद्र मोदी जी, उत्तर प्रदेश के मुख्यमंत्री महंत योगी आदित्यनाथ जी के नाम देश में एक समान कठोर जनसँख्या नियंत्रण कानून बनाने हेतु पत्र लिखा जायेगा |

कार्यक्रम-

रामलीला मंचन :- रात्रि 08:00 बजे से सुबह 04:00 बजे तक (दिनाँक 18 एवं 19 नवम्बर 2017) 

कल्पवृक्ष चालीसा अनावरण-  19 नवम्बर 2017 ( सुबह-: 10: 00 बजे)

कल्पतरु कवि सम्मेलन:-दिनाँक 19 नवम्बर 2017 (दोपहर- 12:00 बजे से )

कार्यक्रम स्थल:-रामलीला मैदान, श्री कल्पतरु धाम सिचौरा, थाना-कबरई जिला महोबा, उत्तर प्रदेश

आमंत्रित कवि-

श्री सुनहरी लाल वर्मा 'तुरंत', दिल्ली (सब.टी.वी.स्टार, हास्य कवि)

श्री मुकेश मोलवा, इंदौर (वीर रस)

श्री संदीप वशिष्ठ, दिल्ली (ओज)

श्री अमित शर्मा, ग्रेटर नॉएडा (वीर रस )

श्री प्रभात परवाना, हरियाणा (ओज )

श्री कार्तिकेय शुक्ला, इलाहाबाद (श्रृंगार)

श्री सर्वेश त्रिपाठी, इलाहाबाद (श्रृंगार)

संचालन एवं संयोजन-

श्री 'चेतन' नितिन खरे, सिचौरा-महोबा (ओज कवि )

दीप प्रज्ज्वलन- श्री सज्जन दास जी महाराज (उपाचार्य, कबीर विज्ञान आश्रम, बडैया, उ.प्र.)

आशीर्वचन एवं उद्बोधन- यति नरसिंहानन्द सरस्वती जी महाराज (महंत, सिद्धपीठ प्रचण्ड चण्डी देवी व महादेव मंदिर, डासना, गाजियाबाद)

इस कार्यक्रम में आप सभी सम्मानित बुद्धिजीवि जन सादर आमंत्रित हैं | 

आप अपने परिवार एवं अभिन्न मित्रों के साथ पधारकर कल्पवृक्ष की पावन भूमि सिचौरा को गौरवान्वित करें !

निवेदक-

श्री दक्षिणेश्वर नव-युवक रामलीला कमेटी एवं समस्त सिचौरा ग्रामवासी सिचौरा, कबरई, जिला महोबा (उ.प्र.)

संपर्क सूत्र- +91 9532217797, +91 9695643837, +91 9793466218

Interview of Shri Madhukar Shah Joo Deo by ​Dipak Barkhade :

The State of Bundeli Language: an Interview with Madhukar Shah JuDeo 

[Kailash Madbaiya, the President of Akhil Bharatiya Bundelkhand Sahitya and Sanskriti Parishad, addressing Bundeli Bhasha kau Rashtriya Sammelan (BBRS) held at Orchha, Tikamgarh (MP) and Madhukar Shah JuDeo sitting at fifth from the left side with the former Cabinet Minister of Labour, Aditya Jain of Jhansi constituency, UP and other senior personalities]

Sir, I found a significant difference in your position when you had mentioned two important points during BBRS held in Orchha, on 9th-10th January 2016: (a) you had cited the incidence of ethnic violence occurred in France; (b) your uncle had registered hatred for Hindi language with the slogan, “Hindi down, down” on the door of his home in the 1960s.  I learnt that we have to be very cautious with the idea that the politics of Bundeli language may not cause any violence in the discourse of Bundeli language underway.  How do you explain the events of violence in the present and the past in relation to an imagined linguistic identity further?

I see the reality on contrary to what you expect ought not to occur in the case of politics of Bundeli language and identity. What violence may happen in the case of a suppressed language? In Hindi world, all the smaller languages will slowly get extinct. They do not have any future. The Hindi language will devour them. This is an unfortunate matter. There is no escape from it. Braj, Bundeli and Avadhi will extinct. Only Hindi will survive in the sub-regions of Uttar Pradesh (UP) and Madhya Pradesh (MP). In Bihar, Magahi (Magadhi), Maithili and Bhojpuri will extinct. All these languages do not have a script and they are spoken by the local people. If you draw them on a linguistic graph in terms of their status, you can see their degradation. In Rajasthan, Dhundari, Marwari, Mewati, Hadoti etc. are dying and Hindi is becoming powerful. In MP, Nimadi, Malawi, Bagheli, Bundeli etc. have almost died. Bangaru in Haryana, Pahari languages in Uttarakhand and Himachal Pradesh have almost extinguished. So, what battle will these smaller languages fight back against the hegemony of Hindi? The Hindi language suppressed them. I don’t see any hope for them in the future. Therefore, you are showing the struggle opposite to the real condition of Bundeli language in particular and many of these endangered languages in general. We people keep holding sammelan (conference) for the well-being of Bundeli language. Again, this year we are organizing it. You contact Mr Kailash Madbaiya. I offered him dates to fix the conference on 4th or 6th January 2017 . If he is willing, I can arrange the facilities in my hotel like I did it the last year for two days. But I do not keep any special hopes for the protection of the smaller languages personally. State patronage is zero. The new generation does not like to speak their home-languages. Languages live when they are spoken. By writing one poetry or some pieces of prose, how can Bundeli and other languages be protected?

I agree with your views. But there are some attempts made, for example, of teaching the students in Bundeli as well. 

No effective efforts are made. I don’t feel anything. I see that if the new generation of Bundelkhand is spoken something in Bundeli, they reply in Hindi. The people of old generation like me, who has crossed the seventies, know Bundeli and speak it but other people of young and intermediate age don’t speak it. What can we do now? Seth Govind Das (1896-1974), a freedom fighter, a distinguished parliamentarian and a Gandhian who supported Hindi ‘as a national language,’ had desired that Hindi become powerful language once upon a time. It has become the reality now. 44 per cent influence is of Hindi language in India, which is high. Punjabi escaped from the influence of Hindi language because its supporters adopted Gurumukhi script. Otherwise, it might have been extinguished as well. 

Is there any possibility to save Bundeli by claiming any suitable script for it? For instance, Prof. V Krishna worked on Gondi script with his team at the Centre for Dalit and Adivasi Studies, University of Hyderabad. He argues that it is inappropriate to attribute smaller languages the fate of ‘endangered’ languages. If the scripts of the smaller languages are introduced, it is possible to protect them.

But the script of Bundeli language does not exist at all unlike the experts in Pakistan who have resurrected their own Punjabi script named Shahmukhi now. Punjabi was written in Shahmukhi script in Nastaleeq calligraphic style. They made some efforts in Pakistan. I was reading about it. I found that some newspapers are printed in 2000 copies. It is amazing to know that there is something called Shahmukhi which the experts found in their research and used to protect Punjabi in Pakistan like the experts of India who saved their Punjabi language by using Gurumukhi script. Now onwards, I don’t have any idea how much they can succeed in their efforts to protect it. I have never been there and seen anything. 

It is alright to see academician like Prof. V Krishna making an attempt to protect Gondi but where is the Gondi script being used? It is not being used at all. In fact, the most serious damage has been caused upon the lives of the Adivasi people. We elites seized their land, language and script and kept them at the bottom level of development. After all, the Gond Adivasi members were the raj-Gonds, the kings from the historical point of view.  
Yes, they are called the Pradhan-Gonds. 

Sadly, the identity of Adivasi is equated with the Naxalite movement now.  They were at the upper strata of life. But they have been pushed under at the strata of very proletariat class. What can we do now? There is no awareness and sensitization happening to deal with their issues and solve their problems in India. 

What I am receiving from you is a narrative of pessimism pertaining to the dark state in which the smaller languages are living today.  It is undeniable. But what is the alternative in terms of a solution possible in this process? 
I have been making endeavours for years by sponsoring and providing facilities to the elite member like Mr Madbaiya ji who organizes the events for the development of Bundeli language yearly. But I do feel that it a losing battle; it is not a winning battle. 

Do you know others who are trying like you and him for the development of Bundeli language? 
There are some but in small numbers. They try. But what can they do? There is no official policy; all the newspaper and media are published in the Hindi language except one called Khabar Lahariya; cinema is also produced in Hindi; even the state is against Bundeli. The novel and other writings are coming up in Hindi only. How can they win? It is too difficult.

We drafted a letter to Rajnath Singh, the Home Minister of India, during the BBRS, demanding in it the recognition for Bundeli in the Eight Schedule (ES) of Indian constitution. Didn’t we?  
What can Rajnath Singh do? What interest does he have? He has no interest! He belongs to Banaras. If he saves Bhojpuri alone, which is his mother tongue, it would be a big deal. He can’t save his mother-tongue, what possibility is there that he will protect our Bundeli language?

Do you think we have some representatives in the cabinet or parliament who can propose the idea of Bundeli language? 
There are many. They are trying. But even if Bundeli language is recognized in the ES, what change will that produce? It will be a small change. But the rest of thing is stuck against. So, nothing is going to change any further.
Like others, Sadhna Saxena argues that the recognition conferred on languages in the ES is marked by an illusion and a deception though there is a promise of linguistic uniformity in their inclusion from the side of the Indian state. For example, she notes, the per cent of Hindi speakers were around 30 per cent in 1971 but they increased to 40 per cent in next decade . What is your view?  
What the Indian state define uniformity is the opposite of diversity. I have two young servants from Orchha.  They speak Hindi. They do not speak Bundeli. I speak with them in Bundeli. They may not answer me in Bundeli; if they speak at home, I don’t know.  But I don’t see any of them speaking with me in Bundeli.   

Against the sense of crisis in our current exchange, it is significant to see a population of Dalit community of Bundeli speakers in south Gujarat and north Maharashtra from where I come and join the political endeavours of the elites of Bundelkhand. How do you appreciate that? 

I am amazed indeed. I tell you one another real story.  There was a Mirza Nasim Ahmed. He lived in Lahore. He corresponded with me till about thirty years. He informed me that brother of Imam Baksha, Gama Pehalwan (1878-1960), the first World Heavyweight Champion and the people of some ten houses spoke Bundeli in the street of Lahore city. I asked him how it had happened. He informed me that they had migrated there from Datiya, Orchha and Tikamgarh of Bundelkhand. But I think that generation must be dead long ago. And Nasim Ahmed migrated to Canada from Pakistan. Now, I do not know where his children are while Gama Pehalwan, of course, was dead long ago. 

In this case, I would like to know from you about your early life. Where did you spend your childhood? What times did you pass through?
I was born on 8th December in 1944 before the independence of India. I spent my childhood in Bundelkhand of MP. I completed my school at Doon’s School of Dehra Dun. I joined Saint Stephens’s College in Delhi and later completed my Bachelors and Masters in history in 1964.  Later, I was admitted by Prof. StanelyWallfort at the University of Cambridge in Los Angeles for my PhD in history. I lived in America for four years.  Prof. Wallfort informed me that there were very fewer students left in India to learn Persian. He suggested me that, particularly, those who were Hindus should learn Persian. So, I studied Persian too. But I could not complete my PhD since my father and grandmother both had passed away. I had to return back my home in India to look after my business and property. I was the only child of my parents. 

You shared a memory of your uncle, who lived in the Telugu region, in reference to his hatred for the Hindi language. How did that connection take place? 
It was my younger mamaji (mother’s brother). I used to visit his house in Madras during vacations then. My uncle was a businessman. He did not have any special attachment to the Hindi language. He did not even belong to Hindi region. He spoke English, Telugu and Tamil. Likewise, there must be many who spoke Marathi, Kannada but did not show any emotion for the Hindi language.

Your uncle was not a political figure. He disliked Hindi as a social figure. What is your view on the linguistic conflict which took place at that time in south India? 
Hindustan is not a monolithic nation. It does not belong to one language but many languages. Hindi devoured the powerless languages; whereas, Hindi could not swallow the powerful languages like Bangla, Urdu, Tamil, Marathi and Gujarati. There was so much effort behind it but it could not succeed.

Coming back to the implication of migration, there are some lakhs of people in Tamil Nadu who speak Bundeli. It is called Bondeli. Some communities migrated in past with the legacy of Bundeli language. Did you know about such migrant community before? 
You can find the connection of such migrant community in the book which I had given you in the BBRS . Until you informed me about your ethno-linguistic minority which migrated from Bundelkhand and subsequently settled in north Maharashtra and south Gujarat and until I read the book I have given you, I did not have any idea that such large numbers of Bundeli speakers live other than the territory of Bundelkhand. I thought there might be some ten houses; for example, I talked about Gama Pehalwan who was from Datiya of Bundelkhand but later lived with his people in Lahore city and continued to speak Bundeli there. But I did not know about the sizeable population. It is you who enlightened me about it. 

The Dalits of the ethno-linguistic minority settled in south Gujarat and north Maharashtra are aware of the legend warriors, Aalha and Udal popular in Bundelkhand. They have continued to celebrate the festival of Bhujariyapopular as Kajali festival in Bundelkhand. As you mentioned during BBRS, it is true that Dalit and Adivasi have preserved Bundeli language and culture.  Don’t you think Bundeli and other co-existing languages are spoken by Dalits and Adivasi may become subject to erasures in the current process of standardization of Bundeli? 

Dalit and Adivasi have been crushed totally. They have not been given any importance at all.  It is happening completely because Bundeli is an Indo-Aryan language while Gondi, for example, is a local language of Bundelkhand. But Gondi language was more erased, unlike Bundeli which is spoken to some extent and promoted by a few numbers of elites and literates. The languages of Bhil or Gond communities do not exist at all.

I share my experience with you in this regard. I sent Mr Madbaiya a script of ekanki (one-act play) in Bundeli language to participate in BBRS. He called my ‘written’ script a boli (dialect) and asked me to transform it into the bhasha (language). I found great difficulties in rewriting the script in the expected standard form. I am pointing out the limitations inherent in expecting a standard form of Bundeli. What is your take on that?

But we invited you finally and supported you with money. We honoured you to the extent possible. What could we do more than that? Nothing can be done more than that! Your Bundeli language is a little different while the Bundeli intellectuals expect a standardized Bundeli from you in writing which is not possible.

Yes, that’s the point. So, we aim to contribute the linguistic differences in the development of Bundeli language which is emerging in the print culture of Bundelkhand. 
I have hope from the young generation like you. I am an old man. I am not sure of the future as I am a diabetes patient and my health is deteriorating. What can I do? To the extent possible, I help to organize the conference each year to promote Bundeli language. Mr Madbaiya works harder than me of course.

You had mentioned at the BBRS that you were proposed a seat in the cabinet ministry, weren’t you?
Rajiv Gandhi had suggested me to take the ticket and fight election for Ministry of Parliament. He proposed me that idea because he thought that I had inherited wealth holding a princely legacy but it was not the case. The election demanded a large amount of money to win it and interest as well. I lacked both.

Mr Madbaiya brought out some collections of essays in standard form and created the discourse of linguistic and cultural identity of Bundelkhand in the 1990s. His efforts are relentless. He continues to write, edit and publish prose literature in Bundeli. Do you find any background, in this case, say, the demand for the separate state of Bundelkhand? 

I do not think that there was any hope arose in public for the separate state of Bundelkhand in the 1990s. Nothing remarkable happened in the 1990s. We have six ministers (MPs) of Bundelkhand. These ministers are from BJP. They are from the districts of Damoh, Sagar, Panna, Chhatarpur and Tikamgarh. However, none of them speaks on behalf of Bundelkhand in terms of language and culture. Vitthalbhai Patel  (1936-2013) was the last political figure from Sagar who was the minister of the state and continued to promote Bundeli language. He is no more now.

Lastly, what do you think about the future of Bundeli language? 
I don’t think anything positive will happen as far as the future of Bundeli language is concerned. May I take your permission now? 

Yes, please. Thank you for sharing the important details on the state of smaller languages in general and Bundeli in particular. 

[Dipak Barkhade is a PhD candidate at University of Hyderabad.]

A NATURE'S MIRACLE : SHAJAR STONE OF BANDA

An Introduction :

A nature’s gift to mankind this Stone is a geological wonder with very high and gemological value. At the volcanic age of earth when everything was in liquid and semisolid form, the liquid minerals (mostly Manganese and Iron) get deposited within the layers of silicon oxide (Agate) in such a way that they created so many types of patterns. Like shurbs, trees animals & scene giving it a uniqueness,
Geologically it is of Quartz family stone in the category of agate with the hardness of seven on Moh’s scale nearer to sapphire. Though it is categorized as semi-precious stone but all the three qualities of precious stone are found in it, that is rarity, stability & grace.
There are myths about this stone that it gives strength & mental ounce ti the wearer &minter piece to the wearer & even ALL MIGHTY IS pleased with him; It is revered as a holly stone by Islamic communities and a good Talisman for the people who wear it.

History :

About four hundred years ago Nawab of Banda (Son of Raja chhatrasal & courtesan mastani) patronized a "Song Trash" (stone cutter ) Rumdas for his artistic stone cutter rends for his artistic stone & jeweler work Once while passing though a village of his regular tour rends had an urge for tobacco smoking one of the villager provided him a stone chip and Iron strip with COTTON to lit fire the artistic Ramada saw a very unique pattern in the stone while using it . He collected some more pieces of stones and applied his crafty to them ,”LO” he found beautiful patterns on that  .He mounted them in silver &gold and presented to his Nawab who honored in for it. It was the begging of the “shear stone “(stone with pattern of trees in them) craft of Banda.

Method of madding shaker stone :

It is crafted nib a very old traditional fashion with a woken bow bad a thin steel wire as string called "KAMAN". Stones are are mounted over a wooden stons called " KHUNTA and sliced by this bow with the help of silicon carbide powder in 2 to 4 mm. thickness These stone slices are than disigned, trimed shaped and polished with utmost care and precision as the depositions are in micron thickness only

Use :

An ordinary useless looking pebble when cleaned and crafted by skilled artisans becomes a beautiful Hazard stone with impression that goes beyond imgination A finished & polished stone when set into precious metals become a lady’s delight and treasure. 

The Variety, quality and singularity are so that no two stones are similar in any way. Once you have a piece it is rare and only one because nobody can present duplicate of it. It is mostly used for ornamental purposes like pendants, ear rings, rings, curio item like paper weights. Pill boxes, sindoordani etc.

Vanishing Craft :

Banda (India) has the distinction of having National fame craftsmen of Shazar. They have been honored at National and International exhibitions. It is really a matter of pride that his stone is crafted only at Banda in India. Banda stone are far more better and fine than it’s only competitor “Montana Dendrite Agate”. It has great export potential and can earn foreign enhance provided proper Govt. help and opportunity to the craftmen are given.

There was a time in early 20th century when about workshops and about 200 artisans were involved in the craft. Now there is hardly one tenth and they too are facing financial and marketing problem. The Raw material; is becoming scarce and costly with increasing production cost and hard bargaining by the old buyers causing this unique craft to disappear for ever.

Value :

Though revered and honoured every where in India and abroad the proper marketing and promotion are yet to be done. 

It’s market value depends on size, pattern and colour of the impression on the stone. For more details and trade enquiry you may contact on Frontpage address or telephone numbers.

The capital of Bundelkhand;
the medieval history wonder of chandels invites you!

Kalinjar occupies a place of pride not only in the history of Banda also in the history of India. Many decisive battles were fought for the possession of this strategically located fort in ancient, medieval and modern times, but military aspect alone does not exhaust the importance of Kalinjar. The place is also a symbol of cultural and religious glory. This panorama of Kalinjar is marked by the famous temple of ageless Neelkantha, the tallest 'Kala Bhairava' image and number of high class sculptures in and around, and artistic friezes strewn throughout the length and breadth of the site and ranging from the Gupta period of the time of Chadellas. Kalinjar can further boast the of a vast wealth of epigraphic material as also possibly of even pre-gupta structures and cultural assemblage embedded under the collapsed debris of the western escarpment of the mountain where the famous Neelkantha temple stands.

• Kalinjar Fort Photo Album

• Kalinjar Fort History

• Kalinjar Fort Documentary Video

• (Research) कालिंजर का सांस्कृतिक एवं ऐतिहासिक महत्व तथा पर्यटन की सम्भावनाएं

• Administrative Setup of Kalanjara Fort : B.N. Roy

• Kalinjar Fort Tourist Guide

• Major Tourist Attractions:

  • Nilkantha Temple - Millennia Old Siva Linga temple.

  • Raja Aman Singh Palace

  • Koti tirth (Kot-Tirth)

  • Mrigdhara

  • Rang Mahal

  • Moti Mahal 

  • Hanuman Darwaza

  • Sita Kund

  • Budhi Budha talab

  • Islam Shah mosque

  • Rani Mahal

  • Venkat Bihari Mahal

  • Chaube Mahal
    

  • Pani-ka-aman
    

  • Bhagwan-Sej
    

  • Siddh-ki-gupha
    

  • Patal Ganga
    

  • Sita Sez
    

  • ####
    

• more...
•  

बुंदेलखंड के बाँदा जिले से बुन्देली लोक नृत्य

'दीवारी पाई डंडा ' - Diwari Pai Danda

Group Intro: Natraj Traditional Diwari Rural Band (नटराज ट्रेडिसनल दीवारी रूरल बैंड) Badokhar Khurd, Banda U.P. 210001
Members: 20+ from various villages in Bundelkhand
Awards: Total 174 Award Achieved this Dance group For 'Dewari Paai Danda', including performance in Rashtrapati Bhavan Delhi.
Group Leader: Ramesh Pal 
Supporting NGO: PRAWAS Society, Banda for Bookings Call: +91 9621287464 

बुन्देली दीवारी नृत्य की अवधारणा - Diwari Dance Theme

बाँदा के सामाजिक कार्यकर्ता और इस लोककला के संरक्षक आशीष सागर दीक्षित बतलाते है कि दिवारी पाई डंडा नृत्य नटवर भेष धारी श्री कृष्ण की लीला पर आधारित नृत्य है | जो उनके गाय चराने के समय यदुवंशीय युद्ध कला का परिचायक है l भाद्रपद की पंचमी से पौष - माघ माह की मकर संक्राति तक यह नृत्य होता है | बुंदेलखंड के खाशकर बाँदा जिले में गाँव - गाँव यादव जाति के युवा और बाल समूह बनाकर इसका प्रदर्शन करते है | इसमे समूह में लाठी चलाने की युद्ध कला , आत्मरक्षा हेतु वीरता प्रदर्शन , आग के गोले से निकलना , सजे हुए वेश में अपनी युद्ध कला का नाचते हुए कौशल के साथ मंचन ही इसकी आकर्षण शीलता है l इसके लिए घोर सर्दी , गर्मी में भी ये युवा गाँवो में आखाड़ा तैयार करके प्रशिक्षण लेते है | नृत्य के समय आकर्षक वेश भूषा में लाल फुलरा गुल गंद, पाँव में घुंघरू ,सर में पगड़ी या साफी बांधकर छोटे - छोटे डंडे , लाठी से नाचना होता है | मूलतः यह नृत्य बुन्देली शौर्य को प्रमाणित करता है | प्रोफेसनल ट्रेनर और बड़ोखर खुर्द बाँदा के इस नटराज ट्रेडिसनल दीवारी रूरल बैंड के टीम लीडर रमेश पाल अपने बीस सक्रीय सदस्यों के साथ महावीरन के अखाड़े में बुंदेलो लोककला को निखारते है.सर्दी में भी खुले बदन लंगोट कसकर ये छोटे - बड़े साथी कठोर मेहनत से अपने हुनर को आने वाली अगली पीढ़ी में हस्तांतरित कर रहे है|

Introduction:

Diwari Pai Danda dance reported to have been developed from the days of lord krishna's cowherd boy stage in which lord krishna gets involved into mock battles with his friend circle employing the use of sticks.

this play has gradually taken a form, now known as pai danda dance.

This dance performed exclusively by the ahir (milkmen) community during diwali and very popular in the district of hamirpur, mahoba and banda of uttar pradesh, is known as diwali nritya or stick dance.
stick dance as its name denotes its martial character, the dance is performed by males who move in circles holding long sticks in their hands and tie ghoongrus in their feet and waist to provide rhythm and fast movements to the dance.

लोकप्रिय / चर्चित बुन्देलखंडी लोककला नृत्य दीवारी पाई डंडा उत्तर प्रदेश के बुंदेलखंड का चर्चित डांस ( नृत्य समूह ) है |

यह समूह अब तक देश के विभिन्न हिस्सों में लोककला समारोह में , राष्ट्रपति डाक्टर एपीजे. अब्दुल कलाम के समक्ष गणतंत्र दिवस 26 जनवरी 2005 में शो कर चुका है.असम(गुवहाटी),कोलकाता,सिक्कम,प्रगति मैदान दिल्ली से होता हुआ यह समूह 9 जनवरी को एयर फ़ोर्स आटोडोरियम हाल में केन्द्रीय जल संसाधन / जल मंत्री उमा भारती के समक्ष जल संवाद में भी प्रस्तुति दे चुका है l देश के अलग - अलग प्रान्तों और युवा महोत्सव में यह अपना दबदबा कायम किये है...अब तक 174 अलग - अलग सम्मान पत्र प्राप्त यह बुन्देली दीवारी पाई डंडा का बाँदा / बुंदेलखंड से प्रमुख समूह है |

इनका देहाती ( ग्रामीण अंचल का अंदाज )और लाठी युद्ध कला,शारीरिक स्फूर्ति और वीरता का मंचन ही इस लोक नृत्य की शान है | वर्तमान परिप्रेक्ष्य में ये ग्रामीण युवा के लोकलय प्रतिभा के जरिये आजीवका का माध्यम भी बन सकता है.

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