Audio recordings of the texts with the transcript (in IPA) and the translation. Updated – January, 2022.
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e gʰɔr sa | pɔndz ʃɔu sal puraɳa. ɔr ki bol si / e sa kɛsəla sɛnge bɛɳuda. dʰjaɖi = dʰjaɖi kɛsəl bɛɳu ha | rati / e gʰɔr bɛɳu sa. nɛgəranə trai gʰɔr tʰi. e si eki taimanə / trai gʰɔr bɛɳede. ɔr || tebe dzebe last | gʰɔrara ek patʰər rɔhu ɔkʰe laɳebe / dzuɳie e bəɳau sɔ mua ɔkʰe. ɔr dzebe mua sɔ tebe teie bolu / tuhabe meri pudza kɛrɳi pɔi. tebe | teiri= teibe si ase dewa sɛnge mɛɳa. ɔr teiri pudza kɛra si. teie e pik= kibeki pɔndz ʃɔu sal pɛhle ɔkʰe sare radze bəgere rɔha tʰi. te tʰi rat dʰjaɖ kɔm kəraa tinhabe apɳe kɔmanə mətləb hoa tʰi. e za pɔndz ʃɔu sal puraɳa gʰɔr. tebe sɔ mua tʰi tʰaũi rat din kɔm kɛrija. tebe teiri pudza kɛra si. ebe sa tʃuʈada gʰɔr. udzəɽɳuaɭa | gaʃ gʰuʃau. ebe sahu sɛbʰie laija mume pətsai gʰɔrabe nɔũa bəɳaat. məgər meri sa ki e ek rodz mũ dubara ripɛr kɛrɳa. ʃobʰli təre bəɳaɳa. tũin bad ki kɛi loka eɳa ɔr pɔɽʰɳa tinha loɽi pəɽʰaɳa kɛɳɖa / kɛɳɖe rɔha tʰi / kɛɳɖe kʰaa tʰi / kɛɳɖe. tebe praɳe staile rɛkʰɳa mũ e. ɔr | tebe lokabe bʰi bəɽʰija lagɳa.
TranslationClose This house is 500 years old. As they say, the house was built with the Castle (the same time). The Castle was built during daytime and the house was built at night. There were three houses in Naggar. (They) have built these houses in one time. And.. Then when the last stone (of the house) has to be fixed. The one who made it he died here. And when he was dying then he said that you have to worship me. Then we worship him as a god. And now we worship him. 500 years ago rajas and the like lived here. They made people work day and night, they were concerned only about their work. This is a 500 years old house. Then that died the builder day and night working. And now we worship him. The house is broken now. It is broken by the rain (?). Everyone was telling to me, break this house and build the new one. But I think that I will repair it again one day. I will build it in a good way. After that, people will come from somewhere and will learn, (I) will have to teach them how. How they had lived, how they had eat. Then I will save it in ancient style. And then the people will like it. |
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nɐmɐʃkar dʒi | mera nam rənwir ͏ətʃarja. haũ nɛgrara rɔhɳuaɭa sa / . ɔdz tuabe haũ | nɛgreri tɛrf neɳa tsaha sa. ɔdz tuhab mũ / mhari bɐɖi dewiri sʈoɽi dɛsɳi. dzuɳira nam | hindinə | tripura sundəri ha. tripura | mata tripura sundəri dzuɳib bola hi. ase | ətʃarja kʰandanan si. ha | | ɔr bɔhu | praɳe si ɔkʰdʰirle rɔhɳuaɭe. mhare bədzurg kʰasi pɛhle ae si. asa age | praɳi praɳi sɔ | gɛla bʰi / dɛsidi mhare bədzurge. te e ʃuɳaa si ase tuhabe. ase bʰi kɛhi ʃuɳi e si e mətləb. ketra sɐts sa inhanə ketra dzʰuʈʰ sa sɔ haũ tuhab biʃwasa hɛnge nɛi boli sɛkda. pər | ek gɛl sa | dze tsiz ase / mhare bədzurganə ʃuɳi sa. sɔ tuhab haũ ɔdz dɛsda laga ha. ɔr | mhare bədzurg | rɔhede || dzɛɳɖe mhare | pitadʒi hue. ase pitadʒi herede / mhare dadadʒi nɛi herede | dadadʒire bʰi bɔhu guɳ gaɳ kɛra tʰi mhare pitadʒi. mhare tsatsadʒi herede ase. tsatsadʒi si hadzi tẽje. mhare pitadʒi nɛi rɔhe ebe. dze dze tinhe dɛsuda asabe / sɔ sɔ ɔdz dɛsda laga ha tuhabe. hɔr | e | | sɛbʰ mẽ | mhare pitadʒi / tsatsadʒi / hɔr grãijenə ʃuɳu sa. sɔ mũ tuha sɛbʰibe dɛsɳa. hɔr | ki bol si | dzetra ek mumbe pɛta hola. sɔ e dɛsi sɛka sa haũ hɔr bʰultʃuk | huidi holi ʃunnen mere / ja tə / ki bola si | ɔri gɛlanə | tə tuiri tẽje mafi tsaha sa. tebe ʃuɳa tebe | dze dze mẽ ʃuɳu sa. [to] / tə ʃuru kɛrɳu haũ tebe. mhari mata raɳi tripura herit. ase | ea dewire bəɽi agenə leija prohit si. loka bola si / grãije bola si ki / ehe ase hɔrtenə ʃadija aɳe tʰi prohitri tẽje speʃəli. bolɳera mətləb ki | prohit ɖahɳe ase dewi age. ta || ase tebe | ɔkʰdʰirebe ae. ta ase prohit tsara səmbʰaɭu ɔkʰdʰirla. dzadinə ase prohit rɔhe / tadinə | asəre buzurgan leija | mhare piɽi-dər-piɽi | dewi age prohit tsari kɛra ha. adzi tẽje bʰi lage hi kɛrde. hɔr eara asa pɛndʰe | bɔhu bəɽa aʃirbad sa. bolɳera mətləb | koi kɐmi nɛi ɖahi ehe asabe. hɔr na dukʰ dɐrd dine ɔtʰi. ɛɳɖe [tʰoɽa-bahut] honda rɔha sa sɔ sɛbʰire dʒɛn dʒiwannə hoa ha bola hi. ebe ehe / ʃadede ase ɔkʰdʰire | to tebe asare bʰi fɛrdz bɛɳa ha ki ek ɐtʃʰi diʃa deam. ɐtʃʰi gɛla kɛram / hɔr | ɐtʃʰa ʃuɳaam / ɐtʃʰa kɛram. ebe tue sɛbʰie || e sɛbʰ ʃuɳnere tẽje ae si ta | mhara bʰi fɛrdz bɛɳa ha ki sɛhi | dɛsam tuhabe | sɛhi sɛhi bolam. etra e dzaɳa si ase. ɔr ki bol si || ebe dewire barən dze ʃuɳu ha mẽ. sɔ sa ɛɳɖa || bola hi / mata tripura sundəriri kʰodʒ. ɛɳɖi tɛrə hui sa. ek bari | ek || ki bol si | gai tsarɳuaɭa / gwaɭa. gwaɭa gʰumda | nɔʈʰa sarisɔha bɔtiebe. tisi tsara tʰi teie rodz rodz gai. gai tsarde tsarde tei rodz dzaɳa dzɛɳɖe. rodz bʰɛgɳa tei gai tsarɳi tɔkʰdʰire. ta | teiri ek gai || kʰəra dudʰ deɳuaɭi gai | tea dzaɳa. tə teare / olanə apɳe ap e ɔɭa tʰi | dudʰ. bolɳera mətləb | apɳe ap e tsɔlɳa koie duhɳa nɛi lauda. koie kitsʰ nɛi lauda kɛrɳa ta. tə eki patʰəra pɛndʰe ɔɭda lagada hua tʰi. rodz rodz tɛɳɖe dzaɳa gai | ta | rodz dudʰ | ʃɛʈija eɳa tɔkʰdʰiren. bolɳera mətləb apɳe ap e ɔɭɳa teara dudʰ. tə rodz lagi bʰɛgdi tɛɳɖi gai. tə ek rodz teie | gwaɭe || sotsu ki e gai | pəta nɛi kɔb dzaa sa /. ɔdz heri e leɳu haũ. mɛɳdi bʰi nɛi ɔtʰi. tea dzaɳa e dzaɳa hoa ha. tədi || teie pitsʰanə au teare | gaire. au ta / bʰaɭu teie / ki bʰɐi e ta | apɳe ap e | laga hunda ɔkʰdʰire ki | laga hunda. teie grãije ʃade | sɛbʰi age. bolu ki bʰɛi ɛɳɖa ɛɳɖa laga hunda / tə bʰala. ek murti ha / murti age dudʰ ʃɛʈa ha. hɔr dudʰ | tɔkʰdʰire pia ha tesa murti ki ki kɛra ha | bʰɐi. e ta ɛɳɖe laga hunda dze gai kʰɛɽi hoi dza sa ɔkʰdʰire ta dudʰ ʃɛʈa ha ũi pɛndʰe. tə bola | dudʰ ʃɛʈa ha tə tãbe. grãije bolu bʰɐi ki | kitsʰ tə hola putsʰam tebe. ɔkʰdʰirli sa rit ɛɳɖi. kitsʰ | lagla ki bʰɐi ɛɳɖa dew dewta si ja kitsʰ sa. tə tebe / dewabe putsʰa si. ki bʰɛi ki sa / e ʃobʰla sa / bura sa. ki mhare deʃi lokara hoa sa kətab ɛɳɖa. ki bʰɛi | dzebe / kitsʰ ha. hua / ki nɔũi dze / tsiz heri loke /. tə teb pɛhle dewab putsʰa hi / deweri [pərmiʃən] lea hi. bolɳera mətləb | dewanə putsʰe bəger nɛi | koi bʰi kɔm kɛrde ɔtʰi is bɔtle loka. pɛhle | deweri e gɛl mɛɳa hi. koire gʰɔran hoa hi dew. koire bahr dʰire hoa hi dew. koire mɛndəran hoa hi dew. dewa age dzaɳe putsʰde ki dewo ɛɳɖa lau sa kɛrɳa. tebe | dɛsa. tə tebe / tɛɳɖa e. tinhe bʰi tədi putsʰu ki bʰɛi ki e sa dewa. kibe laga ɛɳɖa honda. e gai kibe lagi ɔkʰdʰire | dudʰ ʃɛʈdi ta. ki e rodz rodz kib tsɔli sa ɔkʰdʰireb ta. kitsʰ ta hoɳa ɔkʰedʰire. tə tədi / mata tripura sundəri dewie bola /. ɔkʰdʰire | gur ubʰra si. dew nɛi heride ɔtʰi. dew | kɛdi ni herue bola na asanə / na koin. tebe koi koinə heria hola sɔ tə haũ nəi dzaɳda. mẽ dzɔkʰe tək ʃuɳi sa / ki hɔrire dzɛrije dɛsa si. hɔr ase heruda bʰi ha / ki hɔrire dzɛrije dɛsa si gur hoa sa dzɛɳɖe. pədzari hoa ha kɛi kʰas kʰas dewɭu hoa si tinha age edza ha dewi. tə tɛɳɖi e ai tədi | ki bola si. dewɭu ag dewɭu mɔ̃dzʰenə koi dze kʰas age. gur ag ai | ki pɛta nəi kuɳi age. etra tə mumb pure dʰɛnge dɐsuda nəi ɔtʰi. dze dze ʃuɳu mẽ sɔ laga dɛsda. tə tədi ai / tə tədi | dewie bolu | haũ sa. mata tripura sundəri | bal rupan. ta bal rupan sa tə. haũ sa ɔkʰdʰire bɔhu salan | tə tuhab pudʒɳi pɔi. ta | e | | gai e | ʃudʰiri tẽje edza ha. ʃudʰi kɛra ha meri dudʰa hənge [je wo]. sɛbʰ kitsʰ tsiza dɐsi. tədin grãije | bɐɽi dewi pudzɳi ʃuru kɛri. bəɽi dewi nɛgranə /. bəɽi dewibe ase ɔkʰe kəle nəi mɛɳde. trai dzɐga mɛɳa si. ɔkʰdʰire hua | bəɽi dewi age / məʃare hua | bəɽi dewi age / hɔr tuin bad | bəɳoɳan hua. ek sita rupan sa / ek kali rupan sa tə / e sa bal rupan. bal rup sa ʃant rup | bilkul ʃant. ei age na || [je wo] tsɐlda na kitsʰ. e boldi nəi tsuptsɐp kɛra ha / sɛbʰira hera ha / bʰɐla kɛra ha. etri e | dʒankari ha mumbe bəɽi dewire barən. ase dzaa si dew=dew dewte hɛnge dewɭi kɛra hi [je wo]. dewɭinə bʰi | e | ʃant e rɔha ha. hɔri hɛĩ nɛi ki bʰɛi [je wo] dzjada heru ase. ʃanti hɛnge sɛbʰ kitsʰ. pər eara etra dzor sa | sɛbʰ dew dewte / bolɳera mətləb || ea age | putsʰde edza si ei erian. ki bʰɛi ɛɳɖa ha / ɛɳɖa ha / dɛsa si. kibeki e sa sɛbʰin bɛɽi bɛɽi behɳ. sɔt behɳi bola si ɔkʰdʰire. sɔt behɳi si | ei eriənə ehəri. tə sɛbʰin bəɽi bəɽi behɳ tʰi e. tebe eara= eabe dea si sɛbʰie mɐɳ / tə teare prohit si ase. e | sʈoɽi dɛsi tʰi mumbe | sɔ mẽ tuhab dɐsi. etra dzaɳa haũ. ebe ase lae kɛrde | ɔkʰdʰire dzɛp patʰ bəgere kɛi tsiza hoa si | salanə ek bari. dzɛp hoa ha dewi dəʃerabe dzaa ha. hɔr ki bola si | loka bʰɔtibe dzaa si. bɔhu sari rita hi | eari dʒatʃ hoa ha / mɛi ʈaim dʒatʃ hoa ha. dʒatʃab nikɭa ha hɔr /. hɔr tebe dzebe dəʃerabe dzaa sa mhari dewi /. trai debijã si e. bʰekʰɭiri debi hɔr | ki bola si | həɽimba hɔr bɛɽi debi. e si | sɛbʰinə || dzəruri tɔkʰdʰire | bolɳera mətləb. inha gʰəʈi dəʃera bʰi nɛi bəɳainda bola hi. ebe || dzebe bʰi | koi bʰi kɔm kɛrɳa hola / kardʒ kɛrɳa hola / həɽimba / bʰekʰɭiri debi / inha sɛbʰie pɛhle | eabe putsʰa si dzjadətər. hɔr ehara hoɳa tɔkʰdʰire | dzəruri hoa ha tədi kal. dəʃera / etra bɛɽa [fɐnkʃən] ha | pər e nɛi nɔʈʰi / tə dəʃera nəi kɛri sɛkde ɛɳɖe. bolɳera mətləb | ehara hoɳa dzəruri ha / hɔr radza. radza tɛk radzeri tɛk meʃvəre tək e grikuldz rɔhidi. etra dzjada mɐɳ dea si eabe | nɛgranə | bʰi hɔr | pure kulunə. kibeki e sɛbʰin bɛɽi debi sa nɛgər hɔr kuluri. sɛbʰ edza si | dzebe bʰi dzəgtipɔt age beʃa si sɛbʰin pɛhle ea age edza si. bolɳera mətləb | eabe putsʰa si dzebe bʰi koi bʰi putsʰ. tsakri | koi bɛɽa [dəsizən] hoɳa hola [man lo]. ei kulu mənalinə tə sɛbʰin pɛhle t | bɛɽi dewibe putsʰa si. kibe putsʰa hi | kibeki e sa | sɛbʰiri kɐrta dʰɐrta. sɛbʰin bəɽi | isi bɔtien. mhare kulu mənalinə baki tə haũ nɛi dzaɳda dʒɐgan | bɛɖɖe hole dew kɛi. lekin mhare tẽje dze kitsʰ sa sɔ sa mhari tripura sundəri mata. etra e dzaɳa ha dʒi nəməʃkar | dʰanyəvaad. 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Namaskar, my name is Ranvir Acharya. I am a resident of Naggar. Today I want to take you to the Naggar. Today I will tell you the story of our great goddess. Her name in Hindi is Tripura Sundari. Mata Tripura who is called Tripura Sundari. We are from Acharya kindred. And we have been living here for a long time. Our ancestors have come long ago. Our elders told us these very old stories. We are telling you them. We also heard them, I mean. How much truth is in them, how much lie, I cannot say for sure. But there is a thing we have heard from our elders. I am telling it to you today. And our elders lived, when our father was born. We saw our father, we didn’t see our grandfater (parternal), our father told us many good things about our grandfather. We saw our uncle (father’s brother). Our uncle is alive now. Our father is no more. What he has told us, that I am telling you. And all this I heard from our father, uncle and village people. This I will tell you all. And, how they say, as much as I can know. That I can tell, and if I had it wrong or, how to say, anything else, then I ask you to excuse me. Then listen what I heard. Now I begin. Look at our mata rani Tripura. We have been this devi’s purohits for a long time. People say, village people say, that she called us from another place especially to be purohits. I mean in order to put us to be devi’s purohits. And then we came here. And we begin to work as purohits here. Since we became purohits, since our ancestors, from generation to generation we serve as purohits of the devi. Till now we have been doing it. And we always have a big blessing on us. I mean, she didn’t give us any drawbacks. And she didn’t give suffering and pain. Only minor, everybody has it in life, they say. Now she called us here and then have got a virtuous goal of giving a good direction. We will speak well, tell well, do well. Now you all came here to listen, so our goal is to tell correctly, tell completely correctly. As much as we know. And, how they say, now what I heard about the devi. That is as they say, search for mata Tripura Sundari. It was that way. Once, how they say, a shepherd grazing cows. This shepherd went to walk around Sarisoha. He used to graze cows every day that way. Every day he used to go to graze cows like that. Every day he went there to graze cows. And one of his cows, that gave good milk, it went. And milk poured out of its udder by itself. I mean poured out by itself, nobody milks it. Nobody is doing anything. It poured on one stone. Every day the cow went that way and every day it came back having thrown out the milk. I mean her milk poured out by itself. Such caw went away every day. And one day that shepherd thought, I don’t know where that cow goes. Today I will look. It does not obey. It keeps going. And then he went after it, the cow. He went and saw, that it happens there, happens by itself. He called all the village people. He told, look what was happening. There is a statue of a god, the cow pours out the milk at it. And this statue is drinking milk or what it is doing, hey. So it happens, the cow stands here and pours out the milk at it. He said, it throws milk there. The village people told, hey, there is something, let’s ask then. There is a local custom. Something seems, like, well, there are deities or something there. Then they ask the deity. Hey, what is it, is it good or bad. That our local people have such custom. When, hey, there is something. It happens that people saw something new. First of all, they ask gods, ask deities permission. I mean, without asking the deities, people don’t do anything here. First of all, they obey gods’ will. Somebody has deities at home. Somebody has deities outside (of home). Somebody has deities in the temple. They go to gods, asking, hey, gods, I am doing like this. Then tell. Then so. So they also asked, hey, god, what is it? Why is this happening? Why does this cow pour out milk here? Why does it go there every day? There is something here. And then mata Tripura Sundari said. Gurs shake in this place. The deities are not seen. Deities were not visible neither to us, nor to anybody else. May be they are visible to somebody, I don’t know. As much as I heard, (the gods) speak by means of others. And we saw ourselves that they speak by means of others, there is a gur (shaman). There is a poojari or some special deulus, a devi comes into them. That one came, as they say. Into the deulu, into the special one among the deulu. Into the gur, or I don’t know who. I wasn’t told as much. I say what I heard. Then the dewi came and she said, it was I. Mata Tripura Sundari in a form of a child. In a child form. I am here for many years, you will have to make pooja for me. And this cow is coming for (ritual) cleanup. It cleans me up by her milk. She have told everything. Then the village people began to worship the great goddess. Great dewi of Naggar. We worship the great goddess not only here. In three places people respect her. Here, at great dewi’s place in Mashara, at the great dewi, and in Banon also. One in Sita’s form, one in Kali’s form and this one in a child form. The incarnation in a child form is a calm incarnation, absolutely calm. Nothing happens there. She doesn’t speak, does it in silence, looks after everybody, does good things. So much information I have about the great goddess. We go with deiteis, make deuli. In deulis she also stays calm. Not like others, well, we saw many different things. Everything with peace. But she has so much power, that all the deities, I mean, come to ask her in this area. They tell so and so. Because she is the eldest sister. There are seven sisters here, they say. There are seven her sisters in this area. She was the eldest sister. That’s why everybody worships her and we are her purohits. I was told this story and I told you. As much as I know. Now we read mantras here and the like, once a year there are some things. There is a mantra reading, the devi goes to Dussehra. And, as they say, people go to bhoti. There are a lot of customs for her, feast happens, feast happens in May. She goes to the feast. And when our dewi goes to Dussehra. There are three devis. Devi of Bhekli, and, as they say, Hadimba and the great devi. They are the most necessary. I mean, without them, Dussehra won’t happen, they say. And when there is a need to do something, some thing, then Hadimba, Bhekli devi, first of all everybody ask her. It is necessary she would be there that time. Dussehra is such a big feast, but if she (the goddess) hasn’t come, then they won’t be able to celebrate. I mean, it is necessary for her to be, and raja. And even for raja, for Maheshvar, she is a clan deity. So much she is respected in Naggar and the whole Kullu. Because she is the greatest goddess of Naggar and Kullu. Everybody comes, when they sit at Jagatipatt, first of all they go to her. I mean she is asked at any Puts ceremony. There is a service, some big decision in it, imagine. In Kullu and Manali people ask the great goddess first of all. Why so, because she is the leader of all. In our place the greatest. In our Kullu Manali, I don’t know the rest, there must be some great gods in the world. But whatever is there for us is our mata Tripura Sundari. So much I know, namaskar, thank you. |
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mhare bjah kardʒanə kʰaɳa bəɳaɳuaɭe dzɛ boʈi hoa si. te bʰãmən hoa si dzuɳibe pandət bʰi bola si. tinʰəre dʰoti laɳere ta dzəneu laɳere pitsʰeri koi wədza hoa sa. dzəneura mʰare wedanə bʰi bɛɽa bəkʰan sa. ɔr dzəneu dzuɳi maɳhue pau. teibe bɛɽe kaida sɛnge rɔhɳa pɔɽa sa. dzuɳi maɳhue dzəneu pau teibe dzɔkʰe kɔkʰe kʰaɳeri idzadzət nɛi hondi. tuiri tẽje teie bɔhu gʰɛɽia apu kʰaɳa bəɳaija kʰaa sa. uinə mətləb dʰoti ɔr dzəneu bɛ== bɛɽa sutʃa mɛɳia sa. tuiri tẽje teie kʰaɳa bəɳadea praɭeri bɛɳidi puɭa bʰi laa si dzuɳibe ki pɛhle ke dzmanen apɳa gʰɔra bəɳaa tʰi. dudʒi gɛl dze kɽai pɔtlenə kɽa== … kɽai pɔtle kɽatunə kʰaɳa bəɳaa si. ui= e tebe bɛɳa si dzɛbe bɛɽi dʰama bɛɳa si. dzɛɳɖe bjah hua bʰɔʈi hui bəgere bəgere. inʰe bʰaɳɖen kʰaɳa ɔgi pɛndʰe bɛɳa sa tuiri wədza sɛnge e kʰaɳa bɛɽa swada hoa sa. dudʒi gɛl kibeki e boʈi. puʃt-dər-puʃt ei kɔm kɛra si tebe bʰi. kʰaɳa bɛɽa swada bɛɳa sa. TranslationClose
There are special cooks for our marriages and festivals who cook this food. They are brahmans, and they are also called pandits. There are some reasons why they wear dhoti and jeneu. This jeneu is described in detail in our Vedas.Who wears this jeneu. He has to keep discipline. Those men who wear jeneu they are not allowed to take food here and there. For this most of time he cooks the food himself. That means dhoti and jeneu are considered holy (spiritual). For this while cooking food pandit is wearing pula which is made from peddygrass, that were homemade in old times. Second thing is which food is in the pots (dif. kinds) is being cooked. Big feast is organized. For example marriage or invitation for local deity or mundan sanskar. The wood fire is used for cooking that is why it is so tasty. Second thing the cooks.They do this work from generation to generation. So the food is so delicious. |
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paltu | newla. eki grãnə | ʃambʰu nãra ek bʰãmən tə teiri laɽi ɔr tinhəra paltu newla rɔha tʰi. tʰoɽi dzɛi ʈaiman bad | ʃambʰuri laɽira ek | beʈa hua. rodz rodz ʃambʰuri laɽi paɳi bʰɔrdi | nɔi age dzaa tʰi. gʰɔrara kɔm kɛrɳeri tẽje | tinhabe /nɔi age dzaɳa pɔɽa tʰi paɳi aɳde. tese apɳe beʈe | herɳeri tẽje | tei newle= newlebe ɖaha tʰi. newla etra ʃobʰla tʰi / sɔ teibe bɛɽi ʃobʰli tɛre hera tʰi. ʃambʰu ɔr teiri laɽi tei pɛndʰe bɛɽa biʃwas kɛra tʰi. ek rodz ʃambʰure gʰɔrabe koi ekdam au ɔr teire= teibe teiri laɽie bolu ki haũ tsɔli sa paɳi aɳdi nɔi age || asəra beʈa sa sonda lagada. eire= eibe ʃobʰli tɛre heri tə | dzã tẽi haũ bapəs nɛi eɳu. tə teb sɔ teibe tsʰoɽija nɔʈʰi. dzɛbe teiri laɽi tʰoɽi dur nɔʈʰi tə ʃambʰure gʰɔra ek ʃaukar maɳhu au teie bolu teibe ki tu mhare gʰɔra kʰaɳa kʰanda tsɔl. tebe teie bolu ki mere beʈera dzənəmdin sa / tobe eɳa pɔu kʰaɳa kʰande mere gʰɔra. tebe teie bolu ki atsʰa haũ au tə teie= sɔ= sɔ nɔʈʰa tɔkʰenə tə teie newle age ɖahu apɳa beʈa herɳeri tẽje. tebe tei paltu newle = sɔ tei bɐtʃ = sɔ bɐtʃa tʰi dzʰulenə ɖahuda na. tebe sɔ tei dzʰul= dzʰule age beʈʰa tə apu bʰi rɔhu tɔkʰe soija. tə tʰoɽi deri bad newle heru ki tɔkʰe ek kaɭa kʰɛɽpa au / kaɭa bɛɖa kiɽa au. teie budzʰu ki eie nɛi loɽi e bʰau kʰau / tebe sɔ tei bʰau age | beʈʰa. tetʰ tei kiɽe heru ki ɔkʰe newla sa/. tə sɔ tei sɛnge/ tei kɔtsʰebe au ɔr tei sɛnge / lɛɽda laga. kibeki / newla ɔr kiɽe bɛɽe bʰari / duʃmən hoa si apun eki dudʒe. tei newle sɔ maru \ kiɽa ɔr kʰɐtəm kɛru. newle bolu ki | newle tebe teibe marɳen bad/. dərwadze bahr nɔʈʰa tə apɳi maliki na ʃambʰuri laɽibe herda laga. tebe ʃambʰuri laɽi dzebe bapis ai gʰɔrabe tə tese heru ki teire kʰakʰinə / hoʈʰanə / peranə / sarenə / muanə / kʰun lagada sa. tese bolu ki bʰɐi eie ki kɛru bʰɐi sɔ lagi dzore dzore rondi. tese budzu eie bʰɐi mera beʈa kʰau / ki bʰɐi məkau eie mera beʈa. tese bolu ki tu bʰɐi | ei kabil nɛi ɔtʰi ki bʰɐi haũ tobe apɳe beʈe sɛi mɛɳnu ki tobe pjar kɛrɳu. tu ebe dzinde rɔhɳebe kabil nɛi ɔtʰi. hɔr sɔ= ekdam tehe apɳe sɔ= paɳira sɔ= gəɽuɭu sa na | sɔ tehe newla pɛndʰe ʃɛʈu /. tei paɳire gəɽuɭu sẽnge / tei newlere lagi ɔr sɔ tɔkʰe | mua. tebe ʃambʰuri laɽi | apɳe gʰɔra andre nɔʈʰi /. tə tɔkʰe tese heru ki bʰau tə bʰɐi bɐɽi ʃobli tɛre suta sa. ɔr e kʰun tə bʰɐi / kiɽere nikta sa. tebe nɔʈʰi sɔ neɽ dzɛ̃i tebe lagi herdi ʃobli tɛre. tese heru tei ki / e tə bʰɐi bɐɽa gɐlət kɛru mẽ. tebe ta ʃambʰu bʰi au bapəs lɛntʃ kɛrɳe bad. te due lage herde tebe lagi teiri laɽi rondi. teie bolu ki bʰɐi ũira ki karəɳ sa bʰɐi tese bolu ki bʰɐi / mẽ budzu ki bʰɐi e || beura sa e | newla eie bʰɐi apɳa bɐtʃa kʰau. pər eie nɛi kʰau tʰi eie tə kiɽa maru tʰi. tə tebe | tei kiɽe marɳe sɛnge || ki bol si /. eire kʰun nikta <...> sare ki bol si na. tebe tese bolu ki / tebe tese sotsu ki bʰɛi mẽ tə bɐɽa gɐlt kɔm kɛru eie tə mera beʈʈa bətsau. mẽ ɛɳɖa nɛi sotsu tʰi ki bʰɛi eie mera beʈʈa bətsaɳeri tẽje / kiɽa maru sa. lekin mẽ bɐɽi bewkupʰi kɛri ki. newla maru mẽ djauɳa dzɛ̃a. tebe bola si / ki pɛhle sotsa | tebe kəmoa.
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In one village the brahmin Shambhu, his wife and their tame mongoose lived. After a while, a child was born to Shambhu’s wife. Every day, Shambhu’s wife went to the river to fetch water. They had to go to the river to get water in order to do housework She used to put the mongoose to look after her child The mongoose was so good, he looked after the baby very well. Shambhu and his wife used to believe him very much. Once someone came to Shambhu’s house and his wife said to him: I am going to fetch water, and our son is sleeping. Look after him well until I come back. And leaving him, she left. When she left, a rich man came to Shambhu’s house and said, “Let’s go to my home and eat” He said, “It’s my son’s birthday and you have to come and eat”. He said, “Okay, I’ll go,” he left, he put his son next to the mongoose for him to look after. And then that mongoose, he … the child was put in the cradle. Then he sat down by the cradle and stayed there to sleep. After a while, the mongoose saw a black snake coming there, a large black snake coming up. He realized that the snake should not eat the child, so he sat next to the child. Then the snake saw that there was a mongoose. And she approached him and began to fight him. Because mongooses and snakes are very big enemies. The mongoose killed the snake, finished it off. Mongoose said that … after he killed her. He went out the door and looked out for his owner, Shambhu’s wife. And when Shambhu’s wife returned home, she saw that there was blood in his mouth, on his paws, on everything, on his face. She said, oh, what did he do, she began to cry a lot. She thought “He ate my son, oh, he killed my son”. She said “You are not worthy for me to consider you my son, to love you”. You are now not worthy to stay alive. And she immediately … a water pot, she threw it at the mongoose. This pot hit a mongoose and he died. Then Shambhu’s wife entered the house. And there she saw that the child was sleeping very well. And it was the snake’s blood that came out. Then she came closer and saw everything well. Then she saw that, oh, I did a very wrong thing. Then Shambhu also returned after lunch. They both began to watch, and then his wife began to cry. He said what was the reason for this, she said that I thought that this mongoose ate our child. But he didn’t eat, he killed the snake. Because of killing that snake, how to say. Her blood drained out, all, how to say. Then she said, then she thought she made a big mistake, he saved my son. I didn’t think that he killed a snake to save my son. But I did a very stupid thing. I killed a mongoose, poor thing. Therefore it is said that first think, then act. |
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{Ranwir:} apu dui dʰuɳna deʃinə na. e kɛɳɖe kɛɳɖe bɛɳu bolɳa. ha inha ʃuɳna bola dzɛɳɖe na / ʈʰik sa? {Tripura:} ɐtʃʰa ɐtʃʰa {Ranwir:} ʈʰik sa? ha | e bɛɳu ha bola na /. dzɛɳɖe radzeri tɛimanə bɛɳu ha na e dzɛɳɖe. {Tripura:} ha | radzari taimanə bɛɳu ha e. dzɛdi kal ki bol si e nɛgər. {Ranwir:} e ki bol si beɽʰa beɽʰa {Tripura:} kɛsəl / ha | beɽʰa. {Ranwir:} hɛna {Tripura:} ha {Ranwir:} beɽʰa | tɛdi kal bɛɳu tʰi na e bʰi. dʰjaɽi te tɔkʰe kɔm kɛra tʰi dzɛɳɖe /. rati ɔkʰe kɔm kɛra tʰi {Tripura:} rati ɔkʰe bəɳaa tʰi. hɛna. badən ki bol si dzebe teie pura kɛru \. {Tripura:} ha | tɛɳɖa. e ɔkʰ dʰire rɔha tʰi dzɛɳɖe. apɳe buzurgabe dina e gʰɔr badən. {Tripura:} pɛhleke loka. sɛnge sɛnge bɛɳe si dzɛɳɖe e /. sɛbʰ kitsʰ sa hɛna. lakɽi ɔr patʰəre laija bɛɳa tʰi {Tripura:} ha, sɛnge. e ki bol si ki dzɛdi kal radze | pura kɔm kərau ɔkʰe bʰi kərau tʰi tebe dʰjaɽi dzɛɳɖe. {Tripura:} ɐtʃʰa ɐtʃʰa. {Ranwir:} tɛɳɖe sʈaile. ɔr bɔhu sare loka hoa tʰi kɔm kɛrde lage {Tripura:} ha TranslationClose
Rnv: We’ll speak together in local language. How it was built, I’ll tell. Yes, these people will listen, they say, ok?Tri: Well, well. Ok? Yes, it appeared, they say. So it appeared in raja’s time. Tri: Yes, it was built in raja’s time. Rnv: When they say this Naggar. This, they say, castle, castle. Tri: Yes, castle, castle. So. Tri: Yes. The castle was built at the same time, isn’t it, it also. They worked there in the daytime, kind of. At night they worked here. At night they built here. Didn’t they. Then, as they say, when he finished. Tri: Yes, that is. He lived here, kind of. Then he gave this house to our ancestors. People of previous times. Like they were built together. All of them, weren’t they. They were made of wood and stone. Tri: Yes, together. As they say, when raja made (them) do all the work there, and then here also made work in the daytime. Tri: Well, well. In such style. A lot of people had been working. Yes. |
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mere dui batʃe si beʈi sa beʈi bɛɽi sa. dɛswi klasan pɔɽʰa sa ɔr beʈa otsʰa sa adzi nersərinə dza sa. sɔbhi te dui KVS kulu veli skulabe dza si sɛrabe. beʈi dɛswin pɔɽʰa sa. ɔr beʈa nersərin sa adzi. te ingliʃ mədiəm skulabe dza si. e pʰɛsla mera kibe tʰi kibeki ase dzuɳi tɛim pɔɽʰe tei tɛim ingliʃ skul nɛi tʰi ɔtʰi. ɔr kɛi dzɛga eɳɖa laga sa ki ʃajad meri angrezi tetri ʈʰik nɛi ɔtʰi tuiri tẽje mumbe laga ki mere batʃe loɽi tuinə bʰi atʃʰe skulabe noʈʰe. ɔr tinʰa atʃʰi ʃikʃa loɽi lei. te zindəginə age loɽi bɛɽe dze | kami asanə rɔhi te tinʰa nɛi hui loɽi. tuiri tẽje mẽ kulu veli skula bʰedze. halanki sərkari skul bʰi bure nɛi tʰi ase bʰi tinʰanə pɔɽʰe si. pər ɔdz dze səmɛj sa dze bɔkt tsɔlu sa sɔ sɛbʰire batʃe dzjadətər angrezi mədiəm skula dzaa si. tuiri wədza sẽnge mẽ bʰi apɳe batʃe kulu veli bʰedze. ɔdz skul ja pɽʰaira dze stəndərd sa sɔ kafi dzjada sa pɛhle eɳɖa nɛi tʰi ɔtʰi pɛhle sirf sərkari skul hua tʰi ɔr əmir lokare batʃe kɛle dzaa tʰi angredzi skulabe. pər ɔdz sɛbʰi age ɖʰɛwe si uiri wədza sẽnge sɛbʰi loka apɳe batʃebe atʃʰe skulanə pəɽʰande lage si. te tsaha si ki bʰɛi te loɽi atʃʰe hue atʃʰe pəɽʰai loɽi tinʰabe mili atʃʰa mahɔl loɽi tinʰabe milu. taki te zindəginə dze kami isle loka heri si dzeɳɖe ɔdzke rodzanə dilire loka edza si ja koi bahrle bɛɽe ʃɛhrare loka edza si te sare angrezinə gɛl kera si. pər ɔkʰe dzjadətər loka si dzuɳibe angrezi nɛi bolɳi endi. ʃajad e ek karəɳ sa ke sɛbʰ loka apɳe batʃe atʃʰe skula bʰedzde laga si ja bʰedzɳa tsaha si. dzeki atʃʰi gɛl bʰi sa. ɔr haũ tsaha sa apɳe batʃe atʃʰe hoɳe sẽnge sẽnge | dze mʰari sanskriti sa | tui sẽnge dzuɽija rɔhle. uiri tẽje ʃajad haũ boli ta ki sɛka sa pər koʃiʃ keri sɛka sa ki apɳe batʃebe bolɳu ki sẽnge sẽnge te sanskrit bəgere pɔɽʰle. dzeki tinʰeri tẽje age eɳuaɭe taimanə zɛɳɖe ɔdz deʃi rahidi lagidi teɳɖe sanskritara bʰi hal sa. haũ tsaha sa ki bʰɛi age eɳuaɭe taimanə sare batʃe apɳi sanskriti, apɳi deʃi bʰaʃa inʰa sɛbʰinə dzuɽija rɔhle. TranslationClose
I have two children, daughter is older, son is younger. She studies in 10 class and the son goes to the nursery class. Both of them go to KVS in Kullu. My daughter studies in 10. And my son is in nursery. They go to English-midiгm school. I made this decision because the time when I used to study there were no English schools. And sometimes it seems like my English is not very good because of which I thought that my children should go to English school. They should get good education. They must achieve good in life and the drawbacks that we have must not remain within them. Because of which I sent them to Kullu valley school. Although government schools are not bad as we have also studied there. But in today’s time, most of the people send their kids to Eng-med schools. Due to this I also sent my kids to K. V. In today’s world the standards of school and education are very high unlike the old times when there were only government schools and only wards of rich people used to go to the schools. But today everybody has money because of which everybody is teaching their children in good schools. The parents wish that their children become good as a person, get good education and good ambiance for studying. The drawback the native people have like these days the people from Delhi come or people from big cities, they all speak English. But here most of the people don’t know how to speak English. Probably, this is the only reason why people send their children to good schools or wish their children to go to good schools. Which is also a very good thing. And I wish that my children together with being good also follow the culture. Probably I cannot say much but I can try telling my kids to study subjects like Sanskrit together with the other subjects. In the coming time like local languages losing its value same is the case with Sanskrit. I wish that all kids remain attached to the culture and local language. |
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e nagara ɖʰeru sa. e bəɽa bəɽa praɳa məndər sa. e ʃeʃ nagara məndər sa. ei məndər bɛɳija pɔndz sala hui. haũ ɔkʰla gur sa. mera nam rakeʃ sa. mũ bʰi saɽe trai sala gur nikəɭija hui. kardar | radʒendr atʃarja dʒi. te ɔkʰle kardar si. pədʒari | pərəʃotam ʃarma / te ɔkʰle pədʒari si. ɔkʰe rodz pudza hoa sa. ek ʈaim doti kəle pudza hoa sa ɔkʰe. twara twarabe ɔkʰe / putsʰa bʰi hoa si. dze bʰi loka ɔkʰe edza si \ te tʰik hoija dzaa si. ɔkʰe ek sɔr sa | dewara. ɔkʰe paɳi bʰi sa. dze ei paɳibe pile \ sara dukʰ daridar dur hoa sa tũie. ɔkʰe ||| əprel mhine | nag dewara dzənəmdin hoa sa. tadi ɔkʰe edzija \ pudza hoa si pɛhle. tũin bad | gur apɳi | baɳi dɐsa sa / ki kɔkʰ kɔkʰe bʰɛgu haũ. sari apɳi | salari puri dɐsa si e ki. kɔkʰ kɔkʰe bʰɛgu ki ki hoɳa ɔɽʰ kaʈʰ eɳa hiũ gaʃ eɳa. bʰɛli kʰəbra buri kʰəbra sɛbʰ dɐsa si e. TranslationClose
This is Nag temple. It is a very ancient temple. This is Shesh Nag’s temple. This temple was built five years ago. I am a local gur (shaman). My name is Rakesh. I also became a gur three and a half years ago. The manager of the temple is Rajender Acharya. He is a local manager. Poojari Purushottam Sharma, he is a local poojari. Every day pooja takes place here. Only once in the morning pooja takes place here. Every Sunday “puts” ceremony also takes place here. Those who come here they go away having become well. There is a god’s lake here. There is also water here. Those who drink this water, all their pain go away here. Nag god has a birthday in April here. Coming here poojas take place first. After that gur makes a speech, where he went. He tells everything about his year, what he.. Where he went, what is going to be, whether flood or disaster or rain or snow is going to come. Good news, bad news – he tells everything. |
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dzebe dewi dewta edza si / tebe putsʰ pɔɽa sa. tebe | gur ubʰəra sa. sotsɳa sa | dze kitsʰ hoɳa hola. atʃʰa hoɳa / bura hoɳa / sɛbʰ kitsʰ dɛsa sa teie. dzebe badza badza sa ʈʰik dʰɛngara badza badza sa. tebe ea sa | teibe dew. tebe bola sa teie dze bʰɛi. e ʈʰik sa / bura sa / atʃʰa sa. TranslationClose
When the deities arrive, the Puts ceremony begins. Then the gur (shaman) trembles (comes into trance). He should think what is going to happen. Will it be well or bad, he tells everything. When the music plays, suitable music plays. Then a deity comes to him. Then he speaks, hey. This is ok, this is bad, this is good. |
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ase si na deʃi maɳhu | deʃi gɛla mʰari | deʃi rəwadz. tebe ɔr ki bolɳu haũ. dzebe mʰare pauɳe edza si. ase si tinʰabe sɛbʰin pɛhle kʰaɳa kʰija. ũi kɛrija kʰijaa si ki pəta ki te dewre rupan ele. dew bɛɳija ele. ki pəta hoa sa asabe. tebe si ase budza ki tsɐla asa pɛhle pauɳebe kʰijaam. tũin bad apu kʰaɳa apube bɛtsla nɛi bɛtsla. holi gɛl tebe. kʰaat tebe ebe. TranslationClose
We are local people, aren’t we. Our local speech, our local custom. What else shall I say then? When our guests come… First of all we feed them. We feed them because who knows, may be they will come in the form of a deity. They will come having become a deity. How can we know? Then we think, let’s feed our guests first. After that we will eat ourselves, if there is something left for us. Then we’ll see. At the moment, please, eat. |
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dʒɛi ma tripura sundari | [dʒɛi ho] ʈʰara kəɽɽu ʈʰara nərajən /. e sa gurəri kəhaɳi. kɛɳɖe gur bɛɳa si ɔkʰe /. kɛɳɖe gur kʰɔɖa si. hɔr kɛɳɖe kɛɳɖe rəwadz si / hɔr kɛɳɖe kɛɳɖe loka / mɛɳa si || sɛhi gɛl na. tebe dzebe gur nikəɭa hi / tebe ek [speʃəl=speʃəl nɛi] || ek | sɛhi rodz bʰaɭa si. dzɔkʰe kɔkʰe gur nɛi kʰɔɖde. dzɛɳɖe ʈʰara kəɽɽuri sɔhɔ / dzəgtipɔt /tirtʰəstʰan. tɛɳɖi tɛɳɖi dzɛga pɛndʰe gur nikəɭa si. ja bɛɖɖa hoa sa koi kaika koika tũinə nikəɭa si gur. ɛɳɖe dzɔkʰe kɔkʰe gur ni nikəɭde. hɔr dzuɳ kuɳ bʰi nɛi gur nikəɭde. gur nikəɭnere/. gur tei mətləb ki/? tea mətləb eke ek fɛmli hoa sa mətləb tũinə mətləb gur nikəɭa si mətləb. eki fɛmli hoɳa mətləb tũinə gur nikəɭna. mətləb guran ɛɳɖa hoa sa mətləb. kuɳie eke mətləb agər koie hɔri loke mətləb ʃrapɳi paidi holi / ki mətləb tuhe dew si. tebe mətləb ɛɳɖa sa mətləb ki ebe gur nikəɭɳa mətləb tridʒi prəʃoɽi bad. tridʒi prəʃoɽi bad nikəɭɳa gur. tebe agər mətləb ki|tũinə loɽi mətləb ki | dzɛɳɖe haũ sa / mera ʃohru sa /mera ʃohrura ʃohru sa. ta | tei nikəɭɳa gur. ɛɳɖa nɛi ɔtʰi ki mũ nikəɭɳa gur. tũinə bad ɛɳɖa hoa sa. dzɛɳɖe apu mətləb ki kointʃe mətləb tirtʰəstʰana pɐndʰe bʰɐge. tɔkʰe mətləb ase mətləb ki dewɭi kɛri kitsʰ hua mətləb dew nəhainda bʰɛgu tʰi. kitsʰ hua | tũinə mətləb tei mətləb dzuɳ sɔ mətləb ki ʃohru tʰi / dzuɳ sɔ gur tʰi. tei age mətləb ki dew au. agər teiri mətləb ki ɛɳɖa sa mətləb ki agər teiri mətləb ʈopi | e sa ʈopi. agər e mətləb ki apu e mətləb nikti ta tei mətləb gur tei mətləb gur bɛɳna. tũinə= hɔr gurara hoa sa ɛɳɖa tirtʰəstʰana pɐndʰe gur ũi kɛrija nikɭa si. kibeki tirtʰəstʰana pɛndʰe dʒogɳira baʃ= dʒogɳira bas bɔhu hoa sa. dʒogɳira bas dzɔkʰe hua | tɔkʰe. dzuɳi ahe e tʰoɽi bɔhut edza si dew dewi. tinha ahe dzjada k=hoa si te | kibe dʒogɳi bɔhu hoa sa /. koi pitsre= bʰitre dʒogɳi ai / ta ekdam te ubʰəra si. hɔr ɔkʰe hoa sa ki ubʰəri ubʰərija ekdam. sɛbʰie ʈopi bilkul sɛhi tərika laidi hoa si. ɔr ʈopi ekdam nikəɭi. ta tei ʈaim/ sɔ ʈopi dzaa sa ek dʰɔnsi ahe. bədzaɳuaɭa dʰɔnsi hoa sa tei ɖʰɔka ha tea ʈopibe. hɔr tebe sɔ gur nikɭa sa. hɔr gur nikɭija tɔkʰe dewiri tsadr tsudr paa si tei pɛndʰe. teb sɔ gur hoa sa. tebe sɔ [kɐm se kɐm] dzã dʰɔ̃i tei pɛndʰe hɔɭ haɭ nɛi tslau. dzã dʰɔ̃i sɔ prətiʃʈʰu nɛi / prətiʃʈʰu nɛi tã dʰɔ̃i. nɛi teib=tei sɛnge dʰuɳde bʰi koi / na sɔ koi sɛnge dʰuɳda. hɔr uiri tẽje dui trai rodz laga si. tũinə bad ɛɳɖa hoa sa mətləb ki tebe mətləb ki sɔ mətləb gur nikta. tũinə bad mətləb hɔɭ haɭ mətləb sɛbʰ kitsʰ tsəlau mətləb ki. teie mətləb ɛɳɖa sa mətləb dzebe sɔ gur bɛɳu. tũinə bad tei mətləb ki mətləb ki dzəminanə mətləb pɔʈa si mətləb pɔʈa si mətləb ki ɛɳɖa mətləb ki tu=tũinə bad mətləb mɐʈʈa ʃɛʈa si. mɐʈʈe pɐndʰe mətləb tũinə bad hɔɭ tsɭaɳa. hɔɭ tsɭaɳa mətləb hua ki teira mətləb ki nɔũa dzənəm hua. ɛɳɖa hoa sa mətləb ki | tũin bad | tei mətləb ki | gur bɛɳna. gurara ɛɳɖa sa mətləb ki dze mətləb teie bolu / sɔ mətləb ki fainəl hoa sa / mətləb ki mətləb ki lasʈ hoa sa. dzebe sɔ mətləb ki kitsʰ mətləb dewkʰɭi kɛrɳi / kitsʰ kɛrɳa mətləb tũinə pɛhle tei məntr bolɳa / kitsʰ kɛrɳa mətləb apɳa dɔrts mətləb ɛɳɖe apɳe / kɔnha pɛndʰe ɖahɳa kitsʰ kɛrɳa / tuire mətləb sa teie mətləb apɳi puri mətləb tsakri kɛri. agər tũinə bad teie | mətləb ɛɳɖa apɳe mətləb isle | t= mətləb ki dui trai mətləb ek dui ʃəraɭ mətləb apɳe mətləb isle apɳe |apu heʈʰe paɳe mətləb || tũinə | mətləb sa tuira mətləb sa ki sɔ dzuʈʰ bʰi bolla ta mətləb tei bʰi sɐts hoɳa mətləb. ɛɳɖa sa. kibe dew dewibe sɔ mɛɳa si. ɔr | gur dzebe nikəɭa hi / tei sɛbʰin pɛhle dewiri bʰarta bola sa. dzuɳibe dew ja dewira sɔ nikəɭa ha. tei apɳi puri kəhaɳi dɛsɳi haũ kɔkʰen au sa / haũ kuɳ sa / mũn pɛhle. | haũ | kuɳi kuɳi stʰana pɛndʰen sɔ dew dewi ae si. tɛɳɖi tɛra nikəɭa ha tei puri [histəri] dɛsɳi sɔ [histəri]|koibe nɛi pəta hondi ɔtʰi. dzebe tei puri kəhaɳi dɛsɳi apɳi pitsle dzɛnman|leija. dew dewiri kəhaɳi dɛsɳi tei apɳi nɛi dɛsɳi | dew dewiri. haũ dewi tɔkʰe tʰi / tɔkʰen ai / tɔkʰen tɔkʰe pudʒi /. tɔkʰen tɔkʰe pudʒi tũi kɛrija tei pura dɛsɳa apɳa. sɔ bɐɽa [speʃəl || ek speʃəl] ki/? bɐɽa sɛhi bəgət hoa ha hɔr sɛbʰ tei ʃunnere tẽje kɛʈʰe hoa si. gur hua. tebe sɔ | pura gur nikəɭa ha tũin bad tuhe putsʰ paʈʰ / kitsʰ kɛra /. tə gur | dze bolu sɔ hoa sa. ɔkʰdʰire | gurabe etra dzjada mɛɳa hi /. tũin bad | mɔrɳe dziɳenə / teira | gʰɔrkije bʰi mɔrle / to tebe ase dzuʈʰinə hoa si. məgər gur / kədi dzuʈʰi nɛi honda ɔtʰi. teire gʰɔranə teire koi bʰi mɔrla/teira bapu mɔrla /. mhara bapu mɔru ase gɛndze hoa si. pər dzebe gur hoa sa / tei nɛi baɭ kaʈɳe na kitsʰ kɛrɳa tei gur e rɔhɳa. teira beʈa bʰi mɔrla tebe bʰi nəi / koi bʰi mɔrla. sɔ dzuʈʰinə nɛi honda kibeki teira hɔr dzɛnəm huada hoa sa. ɛɳɖe hoa si gur bɛɽe [speʃəl] hoa si bɛɽe sidʰe hoa si tinhəre.| hɔr bɛɽe dzuʈʰ prɛtʰan bɛɽe te / njɛntrən rɛkʰa dzi. dzebe mətləb ki ɛɳɖa gur hue / tũinə bad te mətləb ki tinha mətləb ki apɳe tʃʰetan nɛi kɔm kɛrɳa. mətləb ki ɛɳɖa nɛi mətləb sɛbʰi dzəga nɛi ɛɳɖa ɔtʰi mətləb ki tei mətləb kɔm nɛi kɛrɳa. e sa mətləb ki kɛi kɛi dzəga mətləb ki mətləb ki apɳe mətləb isi udʒle udʒle grã hue mətləb kointʃe mətləb ki. bəɽe mətləb ki tʰoɽe [bɛkwərd] dze hue tɔkʰe mətləb ɛɳɖa sa mətləb gur nikte. na tinha mətləb apɳe tʃʰetan mətləb ki kuɖaɭira mətləb ki kitsʰ mətləb kɔm nəi kɛrɳa. kitsʰ nɛi kɛrɳa tinha / mətləb ɛɳɖa sa mətləb gaɽinə nɛi dzaɳa / pedaɭ ɔ̃ɖɳa pɔu. sɛbʰ kitsʰ mətləb tinhabe kɛrɳa pɔu mətləb ki. tinha mətləb apɳe hisabe mətləb ki sɛbʰ kitsʰ ki mətləb ki. tinhabe herɳa pɔɽa sa mətləb. te na kitsʰ kɔm kɛri sɛkde. na kitsʰ ni / na mətləb ki koi agər mətləb ki ɛɳɖa sa mətləb koi gʰɔra mɔrla /. na tɔkʰe dzaɳa na kitsʰ nɛi. te mətləb ki ɛɳɖa sa mətləb ki haũ gur sa. ta meri koi mətləb ki ɛɳɖa sa ki meri koi laɽi mui/mera koi ʃohru mua. ta mũ mũ ɛɳɖa sa mətləb ki mũ na ta | mukʰagni nɛi deɳi. kitsʰ ni | mũ apu mətləb ki dur rɔhɳa pɔu. tũin bola si mətləb gur. gur hoa sa ɛɳɖa. sɔ sa mətləb ki ebe sɔ mətləb ki agər sɐtsi bolla dzʰuʈʰi bolla /. dze teie bolu / sɔ mətləb ki sɔ mətləb fainəl. sɔ dewari tɛrfan fainəl hua mətləb apɳa asəra nɛi hua. tei mətləb sɔ mətləb am admi nɛi ɔtʰi. sɔ sa mətləb e ki mətləb ki sɛbʰi lokanə mətləb ki / ek ek e admi mətləb ki / nikta ta || gur. teib bola si gur || dzo teie bolu / sɔ ũi kɛrija dewibe mɛɳna pɔa sa. kibeki teie apɳi dzindəgi puri dzindəgi dew dewiri tẽje kɛridi hoa ha. sɔ baɭ kʰɔɽnera tərika hoa sa teira | uiri tẽje. ki dewa tu ela tsahe nɛi ela | mũ ahe. dze mẽ bolu | tobe kɛrɳa pɔu. te si | dewabe / ki bol si | TranslationClose
Jai Mata Tripura Sundari, jai eighteen baskets, jai eighteen Narayans. This is gur story. How people become gurs here. How gurs appear. And what are customs, and how people perform them, isn’t it? When gur comes out then they look a special, not special, the right day. Gurs do not come out wherever. As a square of eighteen baskets, Jagatipatt, place of pilgrimage These place gurs come out. Or when some big feast like Kaika, gurs come out during it. Like gurs do not appear wherever. And whoever does not become a gur. Gur’s comming out… Gur – what does it mean? It means that there is a family, that is gurs appear in it. There is a family, gurs appear in it. I mean gur is that way. If somebody, some other people curse you that you are a dewta (god). That means that gur will appear in three generations. In three generations gur will appear. Then if… it is necessary, that I am, my son is, my son’s son is. Then he will become gur. That doesn’t mean that I will become gur. After that it is so. Like we went to some place of pilgrimage. We made a ceremony there, something, the god went to bathe. It happened something there, there was that guy, which was gur. That means a god came into him. If his such, I mean, if his hat, this is hat. If it fell by itself, that means he will become gur. It happens with gurs that somebody becomes a gur at a place of pilgrimage. Because a lot of yogini live at a place of pilgrimage, there are a lot of yogini Where the yogini live, there. On whom the deities sometimes descend. On them many descend, because there are a lot of yoginis. If a yogini came into someone, he suddenly begins to shake in tranсe. And it happens that while shaking suddenly… Everybody wears his hat normally. And a hat suddenly falls. And at that time, that hat falls near dhaunse player. Dhaunse plays music, and he catches this hat. And then he becomes gur. And after the coming out of a gur they put goddess’s cover on him. Then he becomes gur. Then he [at least] till they move a plough above him. Till the cleaning ceremony. He doesn’t speak to anybody and anybody doesn’t speak with him. Two-three days pass for this. After that he becomes gur. After that they plow (the land). When he becomes gur. After that they bury him under the ground and after that throw soil (on him). That is they plow the ground after that. Plowing means that he has a new birth. So he becomes gur after that. Gur means that what he said is final, is last (word). When he dances gur’s dance or what, he tells mantra before that or puts darach on his shoulder or what.. he performed the whole ceremony. If after that he takes out two-three, I mean one-two hair and here put them under himself, if he tells lies after that, it nevertherless will become truth. So. Because he respects the gods. And when gur comes out, he tells the dewi’s story first of all. Of that god or goddess he became a gur. He tells all the story, from where I came, who I am, before me. I.. which place the dew-dewi come from. This way he tells the whole story, nobody knows it. When he tells the whole story, beginning from the past births. Gods’ story he tells, not his own story. I am dewi, I was there, I came from there, arrived there. From there I came, so he tells the whole story. There is special …what? Very right time comes and all the people come together to listen to him. Became a gur. Then he becomes gur completely, after that you can make puts or something. And what gur tells, that happens. People respect gur so much. After that in life and death, even if family members die, then we become impure (ritually). However gur never becomes impure. At his home even somebody dies, his father dies. When our father dies, we shave our hair off. But gur does not shave his hair off, he does nothing, he remains gur. If his son dies – even then, whoever dies. He doesn’t become impure, because he has had another birth. These are gurs, very special, very simple, their… And they control the ritual pureness very carefully. When they become gurs, they can’t work in their fields. It doesn’t mean, that they can’t work anywhere. In some places in some very high villages, somewhere. Very, I mean, a little bit backward, there one becomes a gur… They can’t work in they fields by the hoe. They won’t do anything, that is it, they won’t take the car, they will go on foot. They will have to do everything. They … according to their mind… They will have to look after. They can do nothing. Do nothing, even if somebody dies at home. Not going there, nothing. They…that means so, I am gur. If it happens so, that my wife or my child died. Then I can’t light a funeral pyre. I can’t anything, I have to stay away. They say, that is gur. Gur is like this. If he tells the truth, or tells lies… What he has said, that is final. This is god’s decision, not ours. He is not an ordinary man. He… it means only one man among other people becomes gur. They say, what gur told, the devi has to obey and fulfill. Because he devoted his whole life to the deities. He has a spatial way to pull out his hair. What, dev! Would you come to me or not? You have to do what I said. He casts a spell on the deity that dev! you have to do. For this, they do not loose their hair. Then they can tell lies or truth, but what they have said, the gods must obey, make this truth. They have to do it. So we go to places of pilgrimage. It happens, that our gur. The gur who is permanent, who is gur. That does not mean that only gur will shake in trance. Ten people out of hundred men will do so. Into those something comes down. A god comes down, something comes, so, a god came into him. Vahanas also come into him, some speaches come in it. Such story. This is a story about gurs, jai 18 baskets, 18 Narayans, jai ho. One thing more. What concerns gur. Devs and devis come into him. He does not speak when he shakes, he comes in trance. That means that a god has come at him. What he says, a man does not say, a god says. The god, which is his. This is a real gur story. Now I ahve told everything, now you know, do, what you need, jai ho. Good? |
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dʒanwərinə ɔkʰe gəɳeɽ hoa sa. ek maɳʰube ʃing laa si. ɔr dew dewiri prɛtʰa sa. tebe teibe ɖɛɳɖe pɛndʰe tsɛka si. tebe gʰumaɳa. tebe rasakasi hoa sa tuinə bad. rasi | rasakasi hoɳi dui paʈi hoa si. ek nɛgəreri ek dzaɳeri dewa sẽnge edza si. tebe rasakasi hoɳi dzuɳ dzitla tinʰa neɳa rasa. TranslationClose
Ganer feast is celebrated here in January. The horns are attached to a man. And there is a gods’ custom. After that they put him on the stick. In order to carry him after that. After that there is rope pulling. There is rope pulling, there are two parties. Some from Naggar and the other comes from Jana with the deity. Then there is a rope pulling. Those who win will take the rope. |
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ɔkʰe hoa sa na ek dʒatʃ. tera nam sa gəɳeɖ. tuinə hoa sa eɳɖa ki ek admi hoa ha teire laa si ʃinga. ha teibe tsɛka si musla pandʰe tebe gʰumaa si. grãnə. ta tebe hoa sa ɔkʰe ek rasakasi tajp ek gejm. tuinə hoa sa dui grãre dewlu bʰi hoa si ta am dʒanta bʰi hoa sa. tebe te bɛɳa si guɳ bɛɳa si tuinə hoa sa rɔʃi hoa sa praɭ hoa sa. teb tui sɛnge bɛɳa si ek. kiɽeri ʃeipan bɛɳa si ek kafi bɛɽa ek. guɳ bola si tuibe deʃinə. tei gaʃita si tab ek sajdanə gaʃita si nɛgərije ta ek sajdanə gaʃita si dzanaɭe. tebe dzori dʒit hoa sa. ta te lija si tau tuibe. ta sa hoa sa ek dewara karjəkramə. sɔ salanə. ek bari hoa sa ɔr e hoa sa. farvari martʃanə||na dʒanwəri. dʒanwəri mʰinenə hoa sa deʃinə bola ta ha poʃa mʰina ha poʃa mʰina hoa sa. TranslationClose
There is a feast here. It is called Ganer. There is a man, they attach horns to him. Yes, they lift him on the pestle and go for a walk in the village. Then there is a game like rope pulling. There are deulus and ordinary people from two villages in it. Then gun is made, there is a rope and rice straw in it. Then a kind of a snake body is made, big enough. It in called gun in local language. Naggar’s people pull it from one side and Jana people pull it from the other side. Then those who win… They take it to themselves. This is a gods’ event. It takes place once a year, and it takes place… In Fabruary, March… no, in January. It is in January month, they say posh month in local. |
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ase nɛgranə rɔha si. dzɛnmstʰan ɔkʰe sa. mhara dzɛnmstʰan ɔkʰe sa nɛgra. ɔkʰe ek dʒatʃ hoa sa ʃari dʒatʃ. program hoa si dans hoa sa. naʈi paʈi kʰela. de= dew dewi edza si bɔhu. s= sɛbʰ gr= grãaɭe eki dzəga kəʈʰ bɛʃija. nɔtsɳa gaɳa kʰaɳa piɳa. TranslationClose
We live in Naggar. [Our] birthplace is here. Our birthplace is here, Naggar. There is a holiday here “Shari Jach”. There are programs, there is a dance. Dance parties, games. Many deity and godesses come. All the inhabitants in one place having sit down… To dance, to sing, to eat, to drink. |
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ɔkʰle log dzmindari kɛra si. gai paɭa si bʰeɽa datʃa si bɔkri. ɔr dzɛnglab dzaa si bɔɳabe. udʒe sa ek məndir pʰwari babara pʰwari baba tɔkʰe sa ek surəng tɔkʰen dzaa sa manikarnabe. dzaa tʰi pɛhle bɛɽi pɛhle. nha== nhawija baps edza tʰi pʰwari babare məndirabe dot== doti dzaɳa. kʰaɳa kʰaɳe ʈaimabe baps eɳa. TranslationClose
People here are engaged in agriculture. Keep cows, breed sheep, goats. And go to the forest, to the forest. There are Phwari baba temple above, Phwari baba, there is a tunnel to Manikaran from there. It had gone long ago. After washing they came back, early in the morning they had to go to Phwari baba temple. To come back to the meal time. |
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ɛɳɖe kɔta si una. tebe pɔʈu bəɳaɳa || apu bəɳaa si ase pɔʈu. apu bunne || tebe sərdijan hĩw pɔɽa sa. ʃela hoa sa bɛʃija una kɔtɳi | pɔʈu bəɳaɳe. nigja hoa si laɳebe. hĩwanə ʃela ni honda | dah ni hondi. ũinə bʰeɖa paɭni / bʰeɖa dʰatʃɳi. tebe tinhəri una kʰɔɭni / tebe pʰɔnni aɳni /. <...> tebe rɛtsʰanə laɳe / tebe bunne. tebe ɔkʰenə sĩɳa. <...> teb dzoɽne. TranslationClose
This way we spin sheep wool. After that pattu is made, we make patu ourselves. We weave ourselves, then winter comes, it snows. When it is cold, we sit to make patus. They are warm for wearing. No cold in the snow time, no pain. We keep sheep for that. We wash wool, after that we card wool, bring it. Then we apply it on the weaver loom to weave. After that we sew it here. Then connect.
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tʰaɭu sədzaɳa. tebe de= dew dewi dzetre bʰi hoa si /. tinhabe tsadri deɳi. kungu laɳa / ɔr beʈɽi dzaa si pɔʈu laija. koi sari laa si / koi pɔʈu laa si. teb tinhəri pudza kɛrni. sɛdzi dɛdzi dzaa si / nɛtʰ ləgaɳi. apɳa gɛhɳa | laɳa sara / pɔʈu laɳa. tebe | pudza kɛra si. TranslationClose
We decorate plate. After that all the gods and goddesses how many they are… They give them scarfs. They attach tika, women wear patu. Somebody wears sari, somebody wears patu. Then they make a pooja. They decorate themselves, wear nose rings. Wear their jewel, everybody put on patu. Then they make a pooja. |
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nɛgəranə ek radza tʰi. radza rɔha tʰi. mɛhl e udʒe sa. <…> dzəb koi radza / judʰ kɛrda ja / ləɽai kɛrda edza tʰi. ta te brɛɳɖen bɛʃija hera tʰi. ɔr badanə raɳ= raɳi radz= radzija= radzera radzija kʰətəm hua. raɳi bʰi mui radza bʰi mua e praɳi radzdʰani sa nɛgəra. TranslationClose
There was a raja in Naggar (once). A raja lived here. The castle is up there. When some raja… … came to make a war or fight. Then they watched sitting on the balcony. And then the raja’s reign ended. Rani died, raja also died, the old capital is Naggar. |
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ũibe na. ũinə prəkar laɳi. prəkar laija bad. sɛnge pənsəl laɳi tũinə. pənsəl laija bad te ũinə ha mətləb. nəʃan bɛɳa si ũinə. nəʃan bɛɳija bad tebe /. korɳa tʰoɽa tʰoɽa. ɛɳɖi təre. ɛɳɖi təre korɳa ei tʰoɽa tʰoɽa marija ɛɳɖe kɛrija. tebe / ei nikəɭna sare ɛɳɖe kɛrija ei ebe. sare bahr nikəɭɳa ei. bahr nikəɭija bad pʰiri <...> ɛɳɖa ɛɳɖa na kɛrɳa tebe bahr nikəɭɳa ei. isinə bʰi ɛɳɖa na kɛrɳa ei. ei / nikəɭna bahr | tebe bɛɳa sa e | bəɖʰija. dzɛɳɖa e sa isi. ebe saf kɛrɳa ho to saf kɛri sɛka hi <...>. e bɛɳa hi. kɛrija saf | ɛɳɖi təre koɽɳa sara na. e saf hoɳa ei. tebe si e pʰul | bəɖʰija bɛɳa si e. e nikta. e nikta gend bʰɐla. e bɛɳu ʃobʰla. ɛɳɖa bəɳaa si eibe. e bɛɳu bʰɐla kɛɳɖa bəɽʰija. mumbe. dərwadzenə mətləb pʰul bəɳaɳa [ho] to pʰul bəɳai sɛka si. nɛi tə |ɛɳɖi təre pʰɐʈa lai sɛka zi. tʃitr bəɳaija. tebe mətləb pura dərwadza mətləb bəɽʰija laga ha dzɛɳɖe radzare mɛhlanə tɛɳɖa hoa sa lagɳa ei. TranslationClose
To it, right? You use compasses on it. After applying compasses… … you use pencil on it. After applying pencil on them, that is… Signs are made on it. After making signs… Carve a little. This way. So having edzed it a little, having hit, making so.. Then having done all this it comes out. Everything is coming out. After taking out then… Do so and then it comes out. From there also do this way. It comes out and then it becomes beautiful. As this one from here. Now you make it clean, you may clean it. They become. Having cleaned it that way, you carve it, don’t you. It will become clean. Then these flowers become perfect. It’s got out. The marigold, look! It has become good. It is made this way. It is done, how beautiful! To me. If you need a flower on the door, then you can make a flower. Otherwise you can apply the plank this way. Having made the picture. Then the whole door will look perfect as if you are in the raja’s palace. |
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e buri nagəɳi dzɛi sa na e. udʒe=udʒe ki na [ho] sa uire sɔt rɛng hoa si. dze paɳi || paɳi bʰitər. mətləb dze paɳi tək dzaa sa paɳi age na pʰiri. paɳi piija bad tebe udʒe. sɛrganə ʃɛʈa ha te dʰjaunebe ɔr tebe. ɔr tũi sɛnge mətləb gaʃ hoa sa. dze radzari kəhaɳi sa radzeri kəhaɳi ɛɳɖi sa ki radzera tʰi ek bʰai. ɔr teiri tʰi laɽi. tə laɽie bolu mera bʰai nɔtsa sa bəɖʰija ki TranslationClose
That is an old snake, isn’t it. Where seven colours up there. Which water, inside water. I mean, which is before water and after water again. After drinking water, up. He throws from the sky to another place. After that, it rains. The story of raja is that raja had a brother. And he had a wife. The wife told, my brother can dance beautifully. I also can dance beautifully. And his wife said that hey, my brother dances perfectly. And said. Why did you say so? Take him and cut him. Then they cut his head and showed. And then since then they began to attach horns. That is they attached horns to him. Tied up. After that they put him up on a log. |
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ʈʰawa na | ʈʰawa sa kriʃən bʰəgwanara məndər. sɔ kriʃən bʰəgwanara məndər sa pɔndz həzar sal puraɳa. pɔndz həzar sal puraɳa sa udʒe / kriʃən bʰəgwanara məndər. sɔ sa paɳɖəwe bəɳauda. dzebe paɳɖəwə / ki bola si ||| kidzin tʰi . bənbasanə tʰi na. dzebe te bənbasanə tʰi | mətləb / paɳɖəw hɔr kɔurəw tʰi dui=dui bʰai na. kɔurəwere hue ʃɔu | ʃohru. teb paɳɖəwere hue pɔndz. tebe tũinə bad te kɔurəw tsaha tʰi radz kɛrɳa apɳe | radʒjə pɛndʰe. pʰiri / tinhəri ta kʰɛri [mədʒoriti] hui na | pʰiri kitsʰ kʰasi kitsʰ ləɽai bəgere hui. tebe paɳɖəw dʰjauɳe tei bʰedze tinhe bənbasa pɛndʰe | tebe tədi kalka sɔ mɛndər bɛɳuda udʒe. tebe / kriʃən bʰəgwan tʰi tinhəre | tʰoɽe | pjare dzɛ̃e | ɐrdʒunere tʰi te || sɛngi dzɛ̃e hɛna. tə tebe / ɐrdʒun bʰi hoa tʰi sɛnge tsɐluda / kriʃən bʰəgwan bʰi edza tʰi. tebe dzebe te ʈʰawa pudʒe na. kriʃən bʰəgwane bolu e dzɐga sa bəɽi bəɽi ʃobli na | tə mũ behɳa tʰi ɔkʰe. tebe beʈʰe tʰi tɔkʰe na | kriʃən bʰəgwan. tebe ɐrdʒun tʰi tinhəra prija mitr | tebe teie bolu ki mũ bʰi behɳa tʰi tuha sɛnge. ɔkʰdʰire / [kjõki] tuhe si ɔkʰdʰire | tebe sa tɔkʰe ek buʈa. ki bol sira=. gɔngərura buʈa bʰɐɭa age dʰire. sɔ gɔngərura buʈa teibe | mɛɳa si ase dzɛɳɖe ɐrdʒuna sɛĩ. tebe / sɔ ɐrdʒunara || buʈa mətləb sɔ= sɔ ɐrdʒun dzɛ̃a bolɳa na | sɔ gɔngərura buʈa. tei rɔhɳa hɔre bʰɔre tã dʰɔ̃i | dzã dʰɔ̃i kriʃən bʰəgwan hole tɔkʰe. dzebe kriʃən bʰəgwan tɔkʰenə dukʰi hoija bʰɛgle na \ tebe tei bʰi ʃukɳa. tebe tũi hoɳa tuira mətləb prətik ki ebe bʰəgwan nəi ɔtʰi ɔkʰe. <… >teb si tɔkʰdʰire. etri ek sa e otsi dzɛ̃i kəhaɳi nə tɔkʰli. ʃortkatən dɛsi nə mẽ . <… > gredzi bʰi mara si ase bitsə bitsənə nə. sɔbʰi zəruri sa [bola] hɛna. ɔr || mere pita dzi si tɔkʰdʰire pədzjari. mhari e kʰandan tʰi pɛhle tɔkʰdʰire na bitsə bitsənə. mhari kʰandan [tu] kʰandan tsɔlu sa tɔkʰdʰire dzɛɳɖe. pʰiri bitsənə ʃajd mhare koi dada dzi na. tinhe / tsʰoɽi sɔ pudza tebe tʰi tɔkʰe hɔra aede. mere pita dzi si tsar pɔndz bɔrʃoɽi bad tɔkʰdʰire aede. mətləb pɔndz bɔrʃoɽi ra mətləb hua / pɔndz [piɽi] bad. e ae tebe tũin bad \ te tʰi tədi kal | bara salere. te tʰi ɔkʰe udʒe sɔhan / sarisɔhan dʒatʃ bʰaɭde. tɔkʰenə nee te ɖʰɔkija udʒabe | [ bola ] to pɔɽi kriʃən bʰəgwaneri pudza kɛrɳi. tebe te tədin si tɔkʰdʰire | mere pita dʒi. tebe ase bʰi tɔkʰe pɛida huede | ta tɔkʰe bɛɖɖe / pɔɭe puɭede. tebe sɛbʰire bjah kardʒ hue | tɛɳɖa tɛɳɖa sa tʰoɽa pura. ebe mere hɔr bʰi [ʃiʃtəm] bɐs etra sa tebe ɔdzeri tẽje. kal heram kitsʰ hɔr [sikrəʈ] e na. ɔdzeri tẽje kafi sa | [tʰik hɛ]? TranslationClose
Thawa, Thawa is a god Krishna’s temple. This Krishna temple is five thousand years old. There is Krishna temple up there that is five thousand years old. Pandavas have built it. Then Pandavas, how to say, they were in… In a forest exile they were. When they were in a forest exile, that is, Pandavas and Kauravas were two (groups of) brothers. Kauravas had one hundred sons. While Pandavas had five. Then after that Kauravas wanted to rule their kingdom. Then they were in great majority, later there was a fight and so on. Then they sent poor Pandavas to the forest exile, from that time this temple was built atop. Then there was god Krishna, their friend, who was like a friend of Arjun, wasn’t he. There was also Arjuna, he walked together, and god Krishna came also. Then when they came to Thawa Krishna told that this is a very good place, I would like to sit here. Then Krishna sat down there. Arjuna was his good friend, he told, I want to sit with you also. Here, because you are here, then there was a tree. How to say which… A gangaru tree in front. That gangaru tree, we count it as Arjuna. Then this Arjuna’s tree, this is like Arjuna, as say, this gangaru tree. It stays bright green until god Krishna is here. When Krishna gets upset and goes away, it will dry out. Then it will be and this is will be the sign, that the god is not here anymore. Now he is there. That is a small local story. I told briefly, right? We put English in between. But I told everything. My father is a poojari there. Our kindred was there in between. From generation to generation our kindred was there. Then probably in between some of our grandfathers. He stopped to make pooja, then somebody else came there. My father came there after four or five generations, That were five generations, meaning after five generations. Then after that he came, he was that time twelve years old. He looked at the feast up there on the square Sarisoha. Then they took him up there and say you must make pooja to Krishna. Since then my father is there. Then we were born and grew up there. Then we had marriage ceremonies, it is like that. And now my other systems, so much enough for today. Tomorrow we will see some more secrets. It is enough for today, ok? |
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əram | əram || əram kɛrde ae na ɔkʰe. tebe əram kɛrija tinhe sɔna | bolu. judʰiʃtʰir dʒie | ki bʰɛi esa | bɔktanə | koski apɳe mitr radzari | shaita leɳi. droptie bolu koi mhari shaita nɛi kɛri sɛkde. [bola ki la] ase si bənbasanə. [Hin] agər durjodʰənab pəta laga / asabe bara sal hɔr kaʈɳe pɔe. tə tũinə | kosi radzeri shaita nɛi leɳi. tebe [bola] tebe [bola] tebe shaita leɳi tə. tinha kriʃən bʰəgwaneri shaita leɳi dzuɳie bʰɐri sɐbʰanə meri rɐkʃa kɛri. mere tʃir bəɽʰae. tebe paɳɖəw log mɛɳi gɔe [bola] ʈʰik sa e gɛl. tebe tinhe bʰəgwanabe jad kɛri | tebe bʰəgwan dʒi prəgət hue. bʰəgwane tinhəre sare dukʰara səmədʰan kɛru. bolu haũ tuha sɛnge sa / tʰoɽa ʈaim sa / teibe tuhe niwarən kɛra. bidʒɛj tuhəri hoɳi | haũ tusa dʰire sa. sɐtja dʰire hoa sa / tusəri sətʃai sa | dʒuʈʰai nɛi otʰi /dʒuʈʰai durjodʰəna dʰire sa. [islie] durjodʰənara binaʃ hoi dzaɳa / ɔr tusəri bidʒɛj hoɳi. tebe | tinhe bolu mera kɔm hoi gɔu | mũ ebe lupt hoɳa \ tə lupt honde lage. tebe dropti dʒie bolu. lupt hoɳenə pɛhle meri ek binɛj sa [bola bola]. [bola] koi apɳi nəʃani dea. həmeʃa tuhri jad loɽi rɔhi. tuhri jad <…> ni bisri loɽi. tebe ɐrdʒunabe iʃara kɛru bʰəgwane | [bola] meri murti bəɳaat. <…> tei sɛməj dropti beʈʰi. tebe e dze murti sa bʰəgwaneri | e | ɐrdʒun dzie prɔgət kɛri / ɔr droptibe sõpi. tebe doti tẽi sɔna | sɛnge nende lage tʰi bʰəgwan dʒi ki prɐtimabe. tebe udʒanə əkaʃwaɳi hui mhare dewteri isle inhəri. kʰəbərdar | uiri stʰapɳa ɔkʰe kɛra. nɛi asa ʃrap deɳa | tusabe hɔr kaʃt milɳa. agər tuse ɔkʰe stʰapɳa kɛrle /. dzebe tusabe kaʃt hola / asabe jad kɛrit | asa tuhri shaita kerɳa. tadin orue kriʃən bʰəgwan dʒiri ɔkʰe stʰapɳa hui. TranslationClose
They came here for rest. Then after they had had rest they said in the evening. Yudhishthira ji (told), this time we shall take help of some friendly raja. Draupadi ji told, nobody can help us. [She told – Hin] we are in exile in the forest. If Duryodhana knows, we will spend here twelve years more. Then we won’t take any raja’s help in this. Then she say, if we take the help. We will take god Krishna’s help, who protected me at the big meeting. He made my clothes bigger. Then Pandaws agreed, that this is the right speech. Then they remembered the god and then the god ji appeared. The god released them from all their sufferings. He said, I am with you, we have little time, resist him (Duryodhana). The victory will be yours, I am by your side. I am on the side of truth, the truth is yours, not lies, lies are on the Duryodhana’s side. [That’s why – Hin] Duryodhana will be distroyed and the victory will be yours. Then he told I has done my job, now I am going to disappear and he began to disappear. Then Draupadi ji told. Before you disappear, I have a request, she says. [Say – Hin], leave us your sign (as a souvenir). The memory of you have to remain forever. The memory of you shouldn’t be lost. Then the god makes sign to Arjuna and told, make my sculpture. That time Draupadi sat down. Then Arjuna made the sculpture of the god and gave it to Draupadi. Then till morning and in the evening they had been carrying the figure of the god. Then from above there was a voice from heaven, the voice of our local gods. Put it here carefully. If not we will curse you and you will see more suffering. If you put it here. When you meet suffering, remember us and we will help you. From that time Krishna the god was put here. |
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mere grãra nam kulu ha /. tɔkʰe sare kisan si /. ɔr | dzjadətər pəɽʰai likʰai nəi kɛrde ɔtʰi. tə haũ / peli ʃohri ha dzo | gʰɔran bahr nɔʈʰi pɽʰai likʰai kɛrdi. ɔr | dzjada haũ apɳa grã rɔhi nəi ɔtʰi. tə mube tetra dzada pəta nəi ɔtʰi apɳe grãre barən. pər | dzɛbe haũ pɔɽʰdi nɔʈʰi tə || <..>kulu pɔɽʰija ʃimla pɔɽʰi. bɐʈ | ebe mũ ʈɐim nɛi rɔhnda ki bʰɛi haũ apɳe grã dzaija bʰaɭɳu kitsʰ. ta | mere grãnə dzadətər t= kisan si / ase bʰi kisani kɛra hi. lekin | dzebe haũ ʃimla nɔʈʰi tə tebe mube laga pəta ki ketri [importəns] sa vilədʒeri. kibeki tɔkʰe sare gʰɔr neɽ neɽ / na soɳebe dʰɛnga hɛnge / na pɔɽʰɳebe dʰɛnga hɛnge / dzada ʃor / dzada gaɽija. lekin hamare grãn bəɽi bʰari ʃant / doti tuse dzetri mɐrdzi tək so sɛka si. tuhabe ʃant mahɔl milɳa / hɔr | gʰum sɛka hi [dʒɐngəl] sa. tɔkʰe sa tə sa [dʒɐngəl] bɐʈ | nəi ɔtʰi bʰi sa dzadətər | loka hi | tɔkʰe. bʰɛi ni mumbe ɐtʃʰa laga ha apɳe grãn ki bʰɛi tɔkʰe ek nɔi sa / tɔkʰe ase [swiming] kɛrde dzaa hi / tari marde dzaa hi / nəhaia si tɔkʰe | kʰelia si apɳe ʈɛbra hɛnge. ɔr | dzɛbki ʃɛhranə etra dzjada ɔtʰi nəi sɛbʰ kitsʰ. TranslationClose
My homeland’s name is Kullu. All the people are farmers there. And they mostly do not study. So I am the first girl who went outside for studying. And I haven’t lived in my village for a long time So that I don’t know much about my village. When I went to study… After I had studied in Kullu I studied in Shimla. But now I don’t have time to go to my village to look at something there. In our village people mostly are farmers and we also do farming. But when I went to Shimla, I understood how important the village is. Because all the houses are very close to each other there, you can’t sleep comfortably, can’t study comfortably, much noise, a lot of vehicles. And in our village there are very-very peaceful mornings, you can sleep until you want. You have a very peaceful environment, you can walk, there is the forest. There is also forest there, but as if not, there are a lot of people. I feel good in our village, there is a river, we swim, bathe and play with our families there. While in town there is not much of this. |
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dzebe ase skulab dzaa tʰi na | bəɽa / mədza la= ɐtʃʰa laga tʰi dzɛɳɖa. skul ʈaim dzaga / <…> doti uʈʰɳa / meri mɐmmi sɛbʰin pɛhle dzaga tʰi. mɐmmi mətləb ama | ama bola mhare grãnə. mhara grã bɔhut udʒe sa | dzebe ahe praiməri skulabe dzaa tʰi / tebe ahe doti uʈʰɳa tsʰɛke tsʰɛke. tebe | doti uʈʰija mɐmmi <…> kʰaɳa bəɳaɳa /. ki bol si kerɳa tebe asa skulabe bʰedzɳa pʰir sɔnhaki gʰere bʰi eɳa. tes ʈaim tetri jad nəi. dzebe bəɽe bəɽe hue tsʰɔui sɔtuinə pɔɽʰɳuaɭe tes ʈaim ahabe | doti uʈʰɳa tebe ahe tʃʰetabe dzaa tʰi /. tɔkʰe tʃʰetanə kɔm kerija eɳa / gʰɔrabe. tebenə bad gʰɔra kʰaɳa kʰaɳa / tjar hoɳa / teben bad dzaɳa skulabe. dʰjaɽi pɔɽʰɳa. sɔnhaki gʰere gʰɔrabe eɳa . gʰɔra edzija bʰi kʰaɳa bəgere / kʰaɳa teben bad / bʰi dzaɳa tʃʰetabe. tebe nhjare pɔɽi eɳa / tebe gʰɔrabe / teben bad bʰi / sɔnha sɔnhka kʰaɳa [help]. tũin bad kɔm kɛrɳa | gʰɔra bʰi / koi bʰaɳɖe dʰoɳe. sɛnge roti bəɳaɳi / teb sɛbʰi sɔnha beʃija kʰaɳi. tebe ɛɳɖe mɐst sɛbʰi. ʈɛbre gʰɔra beʃɳa [tɐb] gɐla dʰuɳni / eki hɔriri gɐla dɛsɳi /. bəɽa / mɐdza | edza tʰi dzaɳa . tũin bad pʰiri asa na soɳa / pʰiri doti bʰi / bəs sɔ e | hoa tʰi. bəɽa ɐtʃʰa laga tʰi pɛhle pɛhle. pɛhle<…> bɐtʃpəneri jad edza bəɽa bəɽa / atʃʰa laga . {Su} pʰiri bjah hua pʰiri? {Sh} tũin bad pʰiri dɛsui | dɛsui tɛk pɔɽʰi. ɔr mere mɐmmi pap= pape bolu / hɔr pɔɽʰ tu dzɛɳɖa | plastu kɛr ja / kolədʒabe dza. mera mɐn nisi bolda mẽ bolu məɳa= ebe teben bad nɔʈʰi haũ apɳi / silai sikʰdi | mətləb kɐpɽebe suʈ bəgere sĩndi. tɔkʰ pɛhle sikʰiri | tũin bad dzɛɳɖe ape ki si kɛra. tɛɳɖ tɛra pʰiri apɳi || gɐl bat tsɐla grãu dzinə mhari | ʃadi bəgere barən. pʰir teben bad gʰɔraaɭe hɛnge gɛl bat hui | buzurge <…> sjaɳe sjaɳe apu hɔrinə gɐl kɛri . tɛɳɖ tɛrə tesa dzəmanenə ʃɛrmia tʰi bəɽe bʰari. ɛɳɖe ɔdz ke hɛĩ nəi kʰulija bat kɛri sɛkde tʰi . ʃɛrminə bɛɽa bʰari dzɔkʰe bolu tɔkʰe ʈʰik sa ɛɳɖa. lekin ase kafi ʈaim lau dzɛɳɖa. ase dzɛɳɖa ekdəm ni kɛru ɛɳɖe. ta tũin bad me silai bəgera sikʰi / milde dʒulde rɔhe ase /. tebən bad | pura kɔm keru. tebən bad ase [ɖisaiɖ] kɛru ki ebe ʃadi kɛrɳi tʃahie /. tes ʈaim ase trei tʃɔubi sal tʰi umər dzɛɳɖe kafi bəɽe hue. tes ʈaim ase tebe pʰiri nihaɭde hoa dze gʰɔrare pəta nəi ki bolɳa tebe bʰɐgija . bʰɐgija ʃadi kɛri . mətləb ɔkʰebe ae / pʰiri ɔkʰenə bad tebe pɔɽa ha məɳande dzaɳa dzɛɳɖe. apɳe mere tɔkʰe tinhəre tɔkʰe gʰɔranə. taki tebe bʰɐi tinhabe bolɳa ebe bʰɐge bɐtʃe ape bʰɐi | naradz herit honde. ebe tsɐla radzi kʰuʃi hɛnge sɛbʰi rɔhɳa ɔre bʰi pɔre bʰi dzaɳa. bɐs tɛɳɖ tɛra mhara bjah hua bɐs tũin bad tɛɳɖke rɔhnde. tebe tũin bad edzi ɔkʰe | tãb apɳi ziməbari tãbe sal / dui sal bad bɐtʃe hue. tã pʰiri otsʰenə bəɽe bəɽe bəɽe pʰiri e bʰi dzaɳe skulabe. bɐs ɔdz etre bəɽe hue ɔdz tebe kafi [fri] hue ebe bʰi hue. ɔdz pɔɽʰde lagede bɐs. ɛɳɖi ɛɳɖi laif mhari grãri . bɐs tɛɳɖa. TranslationClose
When we went to school, we felt very nice and good. At school time we got up in the morning and our mother woke up before all of us. Mother means ‘ama’, in our village we say ‘ama’. Our village is up (the mountain), when we went to primary school, we got up fast in the morning. Then getting up mami cooked food. She did, how to say… she sent us to school, then we came back in the evening time. That time I do not remember very much. When we had grown up and we were in the 6th or 7th class then that time we got up in the morning, we used to go to the fields. After working there in the fields, we went home. After that we ate meal at home, got ready and went to school. We study at daytime We come home in the evening. Having come home, we have meal and then go to the fields again. When the night fell, we came home and after that we helped to cook dinner. After that we did housework, somebody washed dishes. We cook rotis all together. Then we sit and eat. And we are all delighted. The family is at home and speak to each other. There was a lot of joy. After that we went to sleep and, in the morning the same so it was. We felt very good those days. We feel very good when we remember our childhood memories. Su: And then you got married? Sh: After that I had studied till the 10th class. My parents told me to study till 12th class or go college. But I did not want, I refused and after that I went to study tailoring, I mean to sew clothes and suits et cetera. Then I studied there then what can we do. Just like after that respected villagers started to talk about me, about my marriage et cetera. After that they discussed my relatives, old people discussed with each other. At that time, I was very shy. Just as we talk frankly these days, we couldn’t talk then. I was very shy, so (I said) as you said, it’s ok But we (my groom and I) took a lot of time. We did not take a sudden decision. After that I studied my tailoring et cetera, we continiously dated each other. After that I completed the work. After that we took the final decision that now we should get married. At that time, we were 23-24 years old we were mature by that time. At that time, we were waiting, and we didn’t know what our parents would tell, so we decided to run away (to marry). We ran away and married. I mean we came here and after this from here it was necessary to go and persuade To my … there, to their home. In order to tell them that children ran away, don’t be angry. Now let’s all be happy here and there. And that’s how we were married and after that we started to live like that. So, after that I came here and the same time, we had many responsibilities and, in a year, or two children were was born. Again, the same process small children were growing up and then they went to school. So now these children also become big and we are also almost free, now these became free. Now they study. As this is our life in village. So that way. |
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mhare/guga dewri dʒɛi. guga dewri dʒɛikar. ɔr|guga dewra nã bɛɽi bʰari dur nɔʈʰa sa. pure deʃanə sa pərdeʃanə sa. ɔr guga dew | matlab ||sɐtjugənə pʰeʈe kalijugə dʰɔ̃i tsɔlda rɔhu. hɔr guga [dewte k ] / guga dewra / nã bɛɽa bʰari tsəlau. haũ dewara gur sa. ʃer sinh nã sa mera. hɔr haũ bʰi dewe | dui bari raʃija pədʒau | tɔkʰe pudza kɛri / lokeri mənokamna puri kɛri. [ to ] tʰoɽa dzɛ̃a guga dewre barən dɛsɳu haũ. guga dewara dʒənməstʰan sa radʒəstʰan. inhe dzɛnəm leu sa radʒəstʰananə. hɔr ||| radʒəstʰananə leu dʒɐnəm inhe / hɔr inhəri manta bɛɽi bʰari hoa sa radʒəstʰananə. radʒəstʰananə manta bɛɽi bʰari hoa sa tɔkʰe bʰi bɛɽi bʰari duranə loka dzaa si / pudza kɛra si /. dzosəre mənokamnanə= mənokamna puri kɛri dea sa dzosəre gʰɔranə prob=kitsʰ pərəʃaɳi hoa sa. tesa pərəʃaɳi dur kɛra si | ɔr dzosəre | beʈa nɛi honda / luad nɛi lagidi tɔkʰe luad lai dea ha. hɔr bɛɽi bʰari | loka | guga dewri manta kɛra si. hɔr guga dewra=guga dew bʰi | apu bʰi bɛɽe bʰari kaʃt sɛhe si guga dewe. bɔhu dzjada kaʃt sɛhe guga dew bʰi. eiri amare bɐtʃa nɛi tʰi honda ɔtʰi. koi bara sala bad bɐtʃa hua dzebe guru gorəkʰnatʰeri pudza kɛri. tebe tinhəre bɐtsa hua | ɔr age bʰi. pʰir [unhone] aʃirbad dʰiɳa guru gorəkʰnatʰe | tʰoɽi dzɛ̃i sʈoɽi dɛsɳu haũ. ɛɳɖa hua tʰi ki bʰɛi | guga dew=ri ama sa batʃəl | ama | batʃəl sa. pita | dʒebr sinh sa / ɔr dada umrao sinh sa / tsatsa tebr sinh sa /. ɔr tebe ɛɳɖa hua ki / luad nisi lagi. tə batʃəlabe əkaʃbaɳi hui. ki bʰɛi tu guru gorəkʰnatʰeri pudza kɛr | tebe tere | tebe tere luad lagɳi bɐtʃa hoɳa tere. tə [unhone] tese pudza ʃuru kɛri. pudza ʃuru kɛri ta / guru gorəkʰnatʰere dʰjanən au / ki radʒəstʰanənə koi mai pudza kɛrdi lagidi sa mumbe tɔkʰe dzaɳa pɔɽɳa. tedi kal | dzebe sɐtjugəri gap sa. guru gorəkʰnatʰ nepalanə hoa tʰi | nepalanə tinhabe tɔkʰe driʃtant hua. [unke dʒo mastak men unki diwjaʃakti se pata laga]. dibjəʃəkti sɛnge pɐta lagi gɔu ki bʰɛi batʃəl mai meri pudza lagidi sa kɛrdi mumbe tɔkʰe dzaɳa pɔɽɳa. pʰir guru gorəkʰnatʰ apɳe dʒatʰa sɛnge au nepalanə pudʒu radʒəstʰan. radʒəstʰanənə pudʒija / nolakʰa bagənə pudʒu | nolakʰa bagənə= nolakʰa bag tʰi ʃukuda. dzebe | mata batʃələra tɔkʰe per pɔɽu tʰi /. dʒebr sinhe sɔ umrao sinhəra bəgitsa lau tʰi / ɔr sɔ dʒɛ=dzɛɳɖa teira per tɔkʰe pɔu ta tesra per tɔkʰe pɔu ta hɔ bag ʃuku. dzɛɳɖa tɔkʰe guru gorəkʰnatʰ pudʒu. [guru gorəkʰnatʰ ke] guru gorəkʰnatʰəre eɳe sɛnge tɔkʰe/bagən=bag hɔri bʰɐri hoi gɔi. [dʒaise hi guru gorəkʰnatʰ ka] || tɔkʰe dʰire | eɳa hua. [to kja nam guru gorəkʰnatʰ dʒo pahuntʃe] tɔkʰe dʰire pudʒu ta hɔra bʰɐra hua bag. pʰir guru gorəkʰnatʰe na apɳe tɔkʰe dʰuna lau. dʰuna laijan bad tɔkʰe|əkʰɐnɖ dʰuna laga | nolakʰa bagən. tebe batʃəl maibe pɐta laga ki bʰɛi guru gorəkʰnatʰ au sa / ta guru gorəkʰnatʰa age mũ ebe dzaɳa. mai nɔʈʰi | batʃəl mai | tese bolu bʰɛi mũ kɛrɳi teri pudza | bolu mai ʈʰik sa. to batʃəl mai | doti sɔnha rodz kʰirəra bʰog laɳa / dija dʒəlaɳa / [sab kutʃʰ ho gaja]. pudza kɛrde kɛrde kɛrdea dui sala hui=bara sala hui. bara salan ɛɳɖa hua ki bʰɛi. dzebe|tesabe pʰal deɳera ʈajm au / to guru gorakʰnatʰe bolu ki bʰɛi tu doti tsʰɛke loɽi ai ta mũ tobe bərdan deɳa. mata katʃəl batʃəl tʰi. dui behɳi tʰi | katʃəl ɔr batʃəl. katʃəl tʰi dzoɽ beʈeri ama / ta batʃəl hui guga dewri ama. [to katʃəlnə bola] apɳi behɳabe ki mube tu kɛpɽe de laɳebe. [usne] tʃʰɐlkapʈ kɛru tesə sɛnge apɳi behɳi hɛnge tʃʰɐlkapʈ kɛru. ɔr dzaija tɔkʰe dzaija / bərdan mɔngu guru gorəkʰnatʰən nɔʈʰi kɛpɽe dine laɳebe. ai badanə nɔʈʰi batʃəl batʃəle bolu guru gorəkʰnatʰ dʒi. ɔdz mũ mera ha. badanə bolu mẽ ta tobe bərdan dina. to ebe [mere pas] mũ age ɔtʰi nɛi bərdan. tebe hɔ rondi lagi / kəlandi lagi tebe bolu ruk bolu tebe. tebe guru gorəkʰnatʰ tɔkʰenə uʈʰija / pətaɭabe nɔʈʰa. [pətal ko] = bunhe nɔʈʰa pətaɭanə. tɔkʰe basuki nag= basuki nagere singʰasəna age nɔʈʰa. basuki nagabe [order] dina guru gorəkʰnatʰe [bola]. praɳi dzɛga / praɳa nag sa / radza sa. teibe bolu tu | ki sɔ loɽi. mere dʰune age mẽ gugəɭ dʰup rɐkʰu sa tɔkʰe dzaija loɽi sɔ | tei gugəɭ dʰupanə səmau. səmau loɽi tɛɳɖa ɛɳɖa sa. hɔr guru gorəkʰnatʰ [ka hukəm mana] basuki nage mɛɳu. guru gorəkʰnatʰ ra hukəm mɛɳu | [basuki nagane]. [aur dzo vaha riyasat ka radʒa] radza tʰi sɔ. padəm nag | ɔr padəm nag [aja dʒi] tɔkʰenə au padəm nag<…>. [guru kja hukəm he bola] praɳi dʒɐga mera dʰuɳa lagada sa tɔkʰe gugəɭanə dzaija səmai tu. bɛs tɛɳɖa hua tebe nɔʈʰa gugəɭanə səmau. pʰiri [guru gorakʰnatʰ ko] dina bərdan dina batʃəl = [batʃəl ko dija]. guru gorəkʰnatʰe dina bərdan. bʰɛi e le tobe bərdan dina. ta tere beʈa hoɳa ebe. hɔr maie kɛru ɛɳɖa ki sɔ dʰunənə pau gugəɭ. [guru gorəkʰnatʰane=guru gorəkʰnatʰane] bolu e ki kɛru tẽ. tẽ ta hɔ sara bərdan ɔginə ʈʰɔku kɛru ki. [bola] bunhe bʰaɭ ɔginə ki sa? dzebe ɔginə bʰaɭu ta tɔkʰe ʃohru bɐtʃa [usmẽ]. TranslationClose
Long live our Guga-dev. Glory to Guga-dev. The name of Guga-dev has spread very far. Throughout the country and beyond its borders. And Guga-dev is known outside of Satya-yuga up to Kali-yuga. And I have been spreading the name Guga-deva a lot. I am the gur of the deity. My name is Sher Singh. And the deity brought me to Russia twice, I made pooja there, fulfilled people’s wishes. I’ll tell you a little bit about Guga-dev. The birthplace of Guga Deva is Rajasthan. He was born in Rajasthan. He was born in Rajasthan and is highly honored in Rajasthan. He is worshipped in Rajasthan a lot, people come there from afar, to make pooja. He fulfills someone’s wishes, some people have problems at home. He solves those problems, and whoever does not have a son, does not have offspring, he gives offspring. And many people worship Guga-dev. And Guga-dev’s… Guga-dev himself endured a lot of suffering. Guga-dev also endured a lot of suffering. His mother could not give birth to a child. Only after 12 years a child appeared when she performed a pooja to Guru Gorakhnath. Then they had a child and after that also. Then he, Guru Gorakhnath, gave her a blessing – I will tell the story a little. So it was that the mother of Guga-dev Bachal, mother Bachal. Father Jebar Singh, and paternal grandfather Umrao Singh, paternal uncle Tabr Singh. And then it was so that the children were not born. Bachal heard a voice from heaven. That you have to make pooja to Guru Gorakhnath, then you will have children, you will have a child. She started to make pooja. Started the puja, then Guru Gorakhnath realized that in Rajasthan some mata was making a puja, I would have to go there. At that time, it was in the Satya-yuga. Guru Gorakhnat was in Nepal, where he had a vision. From him … that from the guru … He has learned through his divine power. He learned through his divine power that Bachal was making puja for me, I had to go there. Then Guru Gorakhnath with his group came from Nepal to Rajasthan. When he reached Rajasthan, he reached the Naulakha garden, and the Naulakha garden had dried up. When the foot of mata Bachal stepped there… Jabr Singh laid out a garden in memory of Umrao Singh and as soon as he stepped there… as soon as her foot stepped there, the garden dried up. When Guru Gorakhnath came there. As soon as Guru Gorakhnath came there, the garden turned green. As soon as Guru Gorakhnath came there. As soon as Guru Gorakhnath came there, the garden turned green. Then Guru Gorakhnath established a place for an incensing there. After having established a place for incensing, there is a special place for a never-ceasing incense in the Naulakha garden. Then Bachal Mata learned that Guru Gorakhnath had come, then I will go to Guru Gorakhnath. Mata went, mata Bachal, she said, I am making pooja for you, he said ‘good’. In the morning and in the evening, Bachal mata made an offering of khir, lit a lamp, she did everything. She had been making puja for two years … twelve years. Twelve years have passed. When the time approached to give her the result, Guru Gorakhnath said, you should come as soon as possible in the morning, I will give you the blessing. Mata Kachal and Bachal. There were two sisters, Kachal and Bachal. Kachal was the mother of twins, and Bachal was the Guga-dev’s mother. Kachal told her sister “Give me your clothes to wear”. She committed treachery towards her, her sister, committed treachery. And going there she asked for the blessing from Guru Gorakhnath, she went, wearing the given clothes. She came, then went Bachal, Bachal said, Guru Gorakhnath ji. Today I am … Mine. Then he said, I had given you the blessing, hadn’t I. And now I have no more blessing. Then she started crying and screaming, he said wait. Then Guru Gorakhnath got up from there and descended into hell. Down to hell, he went to hell. There is the serpent Vasuki, he went to the throne of Vasuki Nag. Guru Gorakhnath gave the order to the serpent Vasuki. Old place, old serpent, rajah. Told him that you, what you need to do. Next to my place of incensing, I put incense from guggul, you need to go there to collect this guggul. You need to collect, and so. The serpent Vasuki obeyed the instructions of Guru Gorakhnath. The serpent Vasuki obeyed the orders of Guru Gorakhnath. And the one who was in that principality of the kingdom, rajah, he. Padam Nag, and Padam Nag came from there. Guru, what is you order? he said, the old place, my place for incensing is arranged there, go there and collect guggul there. That’s how it was, then he went, collected the guggul. And after that Guru Gorakhnath gave the blessing to Bachal. Guru Gorakhnath gave the blessing. Take this, I gave you the blessing. Now you will have a son. And mata did so, put the guggul on the place for incensing. Guru Gorakhnath said what you had done. You put all the blessing in the fire that what you did. Said look down what’s in the fire. When she looked into the fire, there was a boy, a child. |