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lrburdak
October 28th, 2007, 10:13 PM
Bharhut (भरहुत) or Barhut (बरहुत), is a location in Madhya Pradesh, Central India, known for its famous Buddhist stupa. The Bharhut stupa may have been established by the Maurya king Ashoka in the 3rd century BCE, but many works of art were apparently added during the Sunga period, with many friezes from the 2nd century BCE. An epigraph on the gateway mention its erection "during the supremacy of the Sungas"[1] by Vatsiputra Dhanabhuti[2].

The stupa (now dismantled and reassembled at Kolkata Museum) contains numerous birth stories of the Buddha's previous lives, or Jataka tales. Many of them are in the shape of large, round medallions. In conformity with the early aniconic phase of Buddhist art, the Buddha is only represented through symbols, such as the Dharmachakra, the Bodhi tree, an empty seat, footprints, or the triratana symbol. The style is generally flat (no sculptures in the round), and all characters are depicted wearing the Indian dhoti, except for one foreigner, thought to be an Indo-Greek soldier, with Buddhist symbolism.

An unusual feature of Bharhut panels is inclusion of text in the narrative panels, often identifying the individuals.

All the archaeological objects from the stupa have been moved to the Calcutta's Indian Museum.[3] No antiquities exist at Bharhut now. Some antiquities were sent to Allahabad museum and some are preserved at Ramavana museum in Satna district.

Bharhut is located at the head of the narrow Mahiyar valley in central India, 200 miles northwest of Sanchi, where the ancient trade route from the western coastal regions to the eastern metropolis of Pataliputra joined the road to northern Sravasti.

Origin of Bharhut

The place gets name Bharhut after its rulers of clan Bhar or Rajbhar. It became Bharhut over a period of time.[4] Bharhut was located on route from Kosambi, the capital of Vatsa Janapada to Vidisha, the capital of Dasharna janapada.[5] On this very route is situated another important ancient Buddhist stupa of Deur Kothar discovered very recently, which is 140 kms away from Bharhut in northeast direction in Rewa district. The origin of the word 'Bharhut' would have been from 'Bhar-Bhukti', which means 'the country of Bhars'. Bharbhukti later changed to Bharhut. [6] Bhar is the gotra of Jats found in Districtt Hisar in Haryana. They are also in Punjab who were originally from Rajasthan. Similarly Bharshiv, derived from Bhar, is also a Jat gotra originated from Nagavansh[7]

T.W. Rhys Davids writes that Bharhat and Bharhut both names are correct but Bharhat is more correct. He has mentioned both the names in his book. [8] He writes that plate 13 of Bharhut stupa depicts Raja Prasenjita 600 BCE on a chariot with 24 spiked Dhamma Chakra of Buddha. [9] This shows that Raja Prasenjit was not only the follower of Buddhism but had also adopted Buddha's Dhamma Chakra as state symbol. [10]

The ancient name of Bharhut was Vardavati. Ptolemy in his 'Geography' has mentioned a city named 'Bardaotis' situated on the route from Ujjain to Pataliputra, which according to Alexander Cunningham is related with Bharhut. According to Tibetan 'Dhulva' a Shakya monk named Samyak was expelled from Kapilavastu and came to Bagud and built a stupa here. Cunningham tells us that Bagud is Bharhut. It has been mentioned to be within the Ātavī province of the ancient literature. Samudragupta has mentioned Atavi in the list of places won by him. Jayaswal has identified Atavi with Bundelkhand and eastern Baghelkhand. [11]

Vardavati was a very prosperous town in ancient times and it was one of important centres of trade. The Koshambi ruler, Prasenjit's purohit has mentioned in the book 'Bavri', about this city as 'Balsevati'. A. Cunningham also supports this view. In samvat 197 (140 AD) the Bharshiv people became ruler of this region and renamed it as 'Bharbhukti' after them. The 'Bardadeeh' village , situated 2 miles north of Satna city, gets the name from Bardavati. Deeh means the abondoned place. [12]

lrburdak
October 28th, 2007, 10:17 PM
History

As per Balmiki Ramayana this region was under the influence of Sutikshana Muni. The region was known as Dandakaranya and mentioned later in Koshala Kingdom. During Mahabharata period Kārūpā tribe ruled here. According to Pali literature this region was part of Majjhima Province. Tibetan literature 'Dhulva' tells us that when Buddha visited Kapilvastu he gave his hair and nails to one Shakya named Samyak and sent him to 'Bagud' province. At that time this region was part of Vatsa Janapada. Shakya Samyak came and stayed at place called Vardavati Nagar. This ancient city was near 'Naro Pahar' and 'Bharhut Parvat'. The region was ruled by Mauryas, Shungas, Nagas, Bharashivas, Vakatakas, Guptas, Kalachuris, and Chandelas.[13]

In the last phase of Mauryan rule there were many janapada states in India. In Madhya Pradesh there were seven cities namely - Tripuri, Eran, Mahishmati, Bhagil, Vidisha, Ujjayani and Padmavati which were important centres of Mauryan rulers and Buddhists. [14] There are large number of archaeological sources scattered around in these areas about these sites.

The Naga dynasty had its hold in the present Gwalior - Bhopal divisions of Madhya Pradesh from about beginning of third to the middle of fourth century AD. Their centres were at Padmavati (Pawaiya near Gwalior) and Kantipuri (Kutwār district Morena ). Several thousand copper coins have been discovered at these sites and other sites. The successors of Satvahanas in the Tripuri region were Bodhis. Names of five Bodhi rulers are known from the recent excavations at Tripuri. [15] Eran can be called to be the oldest historical town of Sagar district in Madhya Pradesh. In earlier coins and inscriptions its name appears as Airikiṇa. From an early inscription at Sanchi we know that the residents of Eran had made some gifts to the famous Stupa situated there. The word erakā probably refers to a kind of grass which grows at Eran in abundance. [16]
[edit] Bharhut stupa

General Cunningham had visited this area in 1873 on way to Nagpur. He was fascinated to find such a heritage site but at the same time pained at its ignorance by the people and the government. He left some guards behind to look after the site and came back in February 1874. He collected the scattered pieces of sculptures and records and tried to understand its design and lay out. He came third time in November 1874 with some legal rights. He carried some of the sculptures to Kolkata and started a Bharhut gallery in the National Museum. After a detailed study of Buddhist literature and the sculptures from the site, he published in 1876 a book titled "The Stupa of Bharhut", which is still an authentic book about the Bhahut stupa.

The famous 8 Buddhist stupas have been built on the relics of Buddha in his honour. Bharhut is not in that list. It is still not clear about on whose relics this stupa is built. General Cunningham had found in 1874 excavations a small box carrying the "Rakh Phool (ashes)" , which could not be identified but he handed it over to the Raja of Nagaud for safe custody. [17]

The Barhut stupa is an example of people's contribution in building the stupa. The construction of this stupa was a slow process. It took decades to come to the final shape. It was started by the Mauryan ruler Ashoka, later it was completed by the contributions from the followers of Buddhism, who visited this place and their names are inscribed as donors. The construction continued from first century B C to first century A D. [18]

In the days of Mauryan Emperor Asoka (c. 272-234 BC) a brick stupa measuring about 68 feet in diameter and covered with plaster was constructed at Bharhut. During the reign of the Sungas, who were in power in the second century BC and reigned until the year 72 BC, a richly decorated stone railing, 88 feet in diameter, was added to enclose the mound. Nothing is now visible of the celebrated stupa at this Buddhist site other than a shallow depression in the ground. Bricks and sandstone fragments are strewn all around. The remains of the sandstone railing pillar and gateways that surrounded the stupa have all been removed. They are mostly displayed in the Bharhut gallery at the Indian Museum, Calcutta. [19]

Bharhut is famous for the ruins of a Buddhist stupa (shrine) discovered there by Major General Alexander Cunningham in 1873. The stupa's sculptural remains are now mainly preserved in the Indian Museum, Calcutta, and in the Municipal Museum of Allahabad. The stupa was probably begun in the time of Asoka (c. 250 BC). It was originally built of brick, and it was enlarged during the 2nd century BC, when a surrounding stone railing with entrances on the four cardinal points was constructed. This railing bears a wealth of fine relief carving on its inner face. Around the beginning of the 1st century BC four stone gateways (toranas), each elaborately carved, were added to the entrances. An inscription on these gateways assigns the work to King Dhanabhuti in the rule of the Sungas (i.e., before 72 BC). The sculptures adorning the shrine are among the earliest and finest examples of the developing style of Buddhist art in India. [20]

anrtish
October 28th, 2007, 10:21 PM
one bhauruch is also there in gujrat. whenever Jats were short of gold coins they attacked Gujarat. tradition continued even in muslim period. :)dwarika is no exception

lrburdak
October 28th, 2007, 10:26 PM
Decline of Bharhut

Following the Mauryans, the first Brahmin king was Pusyamitra Sunga, who is frequently linked in tradition with the persecution of Buddhists and a resurgence of Brahmanism that forced Buddhism outwards to Kashmir, Gandhara and Bactria.[21] According to the 2nd century Ashokavadana:

"Then King Pusyamitra equipped a fourfold army, and intending to destroy the Buddhist religion, he went to the Kukkutarama. (...) Pusyamitra therefore destroyed the sangharama, killed the monks there, and departed. After some time, he arrived in Sakala, and proclaimed that he would give a hundred dinara reward to whomever brought him the head of a Buddhist monk" [22]

Later Sunga kings were seen as amenable to Buddhism and as having contributed to the building of the stupa at Bharhut.[23] Brahmanism competed in political and spiritual realm with Buddhism [24][21] in the gangetic plains. Buddhism flourished in the realms of the Bactrian kings. [25]

With the decline of Buddhism in India, the number of visitors to Bharhut came down and so was the funding for its maintenance. With the changed situations the opposition to Buddhism increased and people forgot its importance. People used the decayed material from the stupa for the construction of temples of their deities. The glory of the stupa was lost. When Nagaud state was founded about 700 years back, the local people collected material from stupa to establish new villages and used in construction of wells, bawdis and fortresses. Some material of stupa was collected from the fortress of Bhatnawra about 40 years back. [26] With the decline of Buddhism, it started the decline of Bharhut stupa also. The stupa was completely destroyed over a period of about one thousand years. There were attempts to transform the stupa to a Hindu place of worship. It was converted in to a Shiva temple after assembling the ruins and reconstruction. The name of Bharhut village also changed to Bhairopur in 10th century[27]. During 12 century some local ruler named Ballaldeva put his inscription. Later during Mugal rule and the British rule the villagers took away the stone pillars to construct wells, houses etc. These were used by the contractors in the construction of Maihar-Satna Railway line bridges and in the Satna-Maihar road construction.

Vehicles at Bharhut

Alexander Cunningham found at Bharhut that the only vehicles which were observed amongst all the varied scenes of Bharhut Sculptures are the Boats, the horse chariots, and the bullock cart. Of the boat there are two examples, but unfortunately they are both in the same bas-relief, and that still lies buried under the walls of the palace at Uchhahara in Satna district. Of the horse chariots there are also two examples. One is the royal chariot of Raja Prasenjit, having two-wheels, holds four people including Raja Prasenjit and is drawn by horses. The other chariot occurs in the Mygapaka Jataka. It is empty but is exactly the same with the last, with the same four horses. Of the bullock cart there are likewise two specimens. One in the bas-relief of the Jetavana monastry and the other filling the whole of the medallion of the rail-bars.[28]

The sculptures at Bahrhut

Alexander Cunningham has compiled information about Sculptures found at Bharhut and published in his book - "The Stupa of Bhahut". Some of the figures could not be interpreted by him. Some which have been understood are as under:

* The Yakshas - The Jat historian Hukum Singh Panwar (Pauria)[29] writes that Jakhar is derived from Yaksha. This tribe Jakhar claim Jakha or Jakhu, known as Yaksha or Yakshu in Sanskrit, to be their most ancient eponymous progenitor. [30][31] The Jakha and Jakhaudiya gotra are also derived from Yaksha. The sculptures of following named Yakshas have been found at Bharhut:
o Vaisravana i.e. Kuvera, the king of Yakshas - On the northern gateway at Bharhut Stupa
o Virudhaka - Who was son of Raja Prasenjit and king of Kashi. This king is probably related with Burdak gotra of Jats.
o Ajakalako - Ajmedia (अजमेदिया) jat gotra gets its name from Raja Aja (अज).
o Gangito
o Suchiloma Yakho
o Dhritarashtra - Dhritarashtra (धृतराष्ट्र) was a Nagavanshi ruler. Dhetarwal (धेतरवाल) gotra of Jats are descendant of this mahapurusha Dhritarashtra (धृतराष्ट्र) of Nagavansh.[32]
* The Yakshinis
o Chanda Yakshini - At northern gateway
o Sudasava Yakshini
o Sudarsana Yakshini - Who is shown as riding Makara. This pillar was donated by Kanaka (कनक). [33]

* The Devas
o Sirima Devta (Bhumata) - The mother goddess
o Chulakoko Devta - Chulakoko Devta on southern gateway is shown standing on elephant catching a branch of tree with one hand. The name of donar inscribed is Dharma Gupta. [34] It is probably connected with Chalka gotra of Jats. There are two such inscription in Hathigumpha inscriptions 1. चूलकमस कोठाजेया च Meaning - The chamber and veranda/or side chamber of Chūlakama. 2. चूलकमस पसातो कोठाजेया च Meaning - The chamber and veranda (or side chamber) are the gift of chūlakama. Historians are unable to interpret these but infact these are about Chalka or Chilka clan Jats.

* The Nagas
o Chakavako Nagaraja - Under trikuta (Meru Parvat), Bhogawati capital
o Apalana Naga
o Elapatra Naga
o Muchlinda Naga (Blind)
o Sagara
o Kalika Nagaraja - Kalika is progenitor of Jat clan khatkal. 'Kata Kalika' became 'Katkal' or Khatkal.
o Nandopananda Naga king
* The Apsaras - The following apsaras have been shown dancing with their names inscribed:
o Urvasi
o Menaka
o Misrakesi
o Alambusha
o Subhadra
o Sudasana

* The human beings - Royal personage
o Rama
o Janaka Raja
o Sivala Devi
o Raja Prasenjit
o Ajatasatru
o Royal Princes Maya Devi
o Vipachitta Asura - There is no battle scene but a single figure of a soldier is available. His costume is tunic with long sleeves, cords, dhoti, boots, swords, belt, weared Omega (Tri-rtna). The warrior is having a grape climber in right hand. According to 'Sanyukta nikaya' buddhist grantha this figure is of Vipachitta Asura. Barua considers it Surya devta. [35]
o Shalabhanjika - This sculpture of Shalabhanjika from Bahrhut, of the period c.100 BC, is at Indian Museum Kolkata. Here Shalabhanjika is grasping the tree in time honoured pose, one of several from Bharhut. The Yakshi who grasps, kicks, or twines herself around a tree is a symbol of fruitfulness, like the dryads of ancient Greek mythology, and a similar pose is often used in scenes of Maya giving birth to the Buddha, who emerges from her side.

lrburdak
October 28th, 2007, 10:33 PM
The costumes

Both male and female wear small cloth below the waste. The males wear cloth utariya on upper part of the body but females wear only ornaments. Females put a light muslin wrapper on the face but face is visible. The female dresses and ornaments include necklaces, collars, gridles (Mekhala), dhoti, veils, keep hair parted in middle, scarf, laltika (bindi of eight types), earrings (kundals), jhumka, tri-ratna, i.e. Buddhist triads (Buddha, Dhamma, Sangha), armlets (bracelets), anklets, thumb rings, finger rings mostly wear female and male both. The Royal and lay costume include dhoti, veils, (chaddar), muslin worked with gold and precious stones, flowered robes, (all white). [36]

The Historical Scenes

Besides the Jatakas, there are large number of other curious scenes, several of them are labelled. Amongst them are some of the greatest historical interest, as they refer directly to events, either true or supposed, in the actual career of sakya muni himself. Of these, six are there with names inscribed over them, and seventh is recognized by its subject. These are as follows:-

1. Tikutiko Chakamo
2. Maya Devi's dream
3. The Jetvana Monastry
4. Indra Sala-guha
5. Visit of Ajatasatru to Buddha
6. Visit of Prasenjit to Buddha
7. The Sankika Ladder

Bharhut inscriptions

There are hundreds of inscriptions found at Bharhut. Some of them of historical importance are as under:
Inscription of Narsinghadeva

This inscription was put in the memory of digging a canal by the ruler Raut Ballaladeva son of of Maharaja Kavayaditya of village Badhwa. This bears Kalachuri samvat 909 i.e. 1158 AD. This reads as under [37]:

1.(सिद्धि) स्वस्तिश्री परमभट्टारकमहाराजधिराज परमेस्वर श्री

2.वामदेवपादानुष्यात् परमभट्टारकमहाराजधिराज पर

3. मेस्वर परम माहेस्वर त्रिकलिंगाधिपति निज भुलोपा (जिर्ज) तअ

4. स्वपतिगजपतिनरपतिराज त्रयोधिपति श्री मन्नर

5. सिंहदेवचरणा: 11 वद्यवाग्रामकस्य महारा

6. जपुत्र श्रीकवयादित्य पुत्रवल्लालदेवकस्य वह:

7. संवत । 909 स्रावणसुदि 5 बुद्धे । (श्री)

8. राउत श्री वल्लालदेव ।।

Inscription of Jayasingh

This inscription is about ruler Jaisingh of Tripuri. The inscription translated to Hindi language reads as under:

"यश रूपी अमृत से युक्त वह राजा का पुरुष तब तक कुशलता पूर्वक रहे,जब तक सरोवरों के कमलों पर भ्रमर मंगल गान करतेहैं।" [38]

Inscription of Ajatashatru

Ajātashatru (Sanskrit अजातशत्रु; ruled 491-461 BCE) was a king of the Magadha empire that ruled north India. There is not a great deal known about Ajatashatru. What is known is that he became a King of Magadha and the adjoining areas by murdering his father, Bimbisara. Also, he was a contemporary of Buddha, was a patron of the then-new religion of Buddhism, and he let the Sangha function in his Kingdom.

One of Inscription at Bharhut tells us that Ajatshatru visited this place and paid respect to Buddha. There is one scene about Raja Ajatashatru in which he is shown riding an elephant and moving with a procession to visit chaitya with Buddha's foot prints. The inscription reads as under:

अजातशत्रु भगवतो वन्दते [39]:


Translation - Ajatashatru vows to Buddha.

Inscription of Nagaraja Airawata

In another scene Nagaraja Airawata bows near a Bodhi tree and there is an inscription near it which reads as under:

एरापतो नागराज भगवतो वन्दते[40]

Translation - Nagaraja Airawata vows in obeisance to Buddha.
Inscription of Prasenjit

Prasenjit was king of Kosala in 600 BCE and son of Bimbisara. He was notable for being a prominent lay follower of Gautama Buddha, building many Buddhist monasteries. Soon after usurping the prosperous kingdom built up by his father Bimbisara, the parricide Ajatashatru went to war with his aged uncle Prasenjit, and gained complete control of Kashi. Just after this Prasenjit, like Bimbisara, was deposed by his son, Virudhaka and died. The new king, Virūḍhaka (in Pali Viḍūḍabha), then attacked and virtually annihilated the little autonomous tribe of Shakyas, in Himalyan foothills, and we hear no more of the people which produced the greatest of Indians, the Buddha. [41] In an another scene Raja Prasenjit is shown on a chariot with four horses paying respect to Buddhist Dhamma Chakra. The inscription reads:

भगवतो धम चक्रम[42]

Translation - The Dharma Chakra of Buddha

Sculpture of Virudhaka

Soon after usurping the prosperous kingdom built up by his father Bimbisara, the parricide Ajatashatru went to war with his aged uncle Prasenjit, and gained complete control of Kashi. Just after this Prasenjit, like Bimbisara, was deposed by his son, and died. The new king, Virūḍhaka (in Pali Viḍūḍabha), then attacked and virtually annihilated the little autonomous tribe of Shakyas, in Himalayan foothills, and we hear no more of the people which produced the greatest of Indians, the Buddha. [43]

Probably Virudhaka (विरूढक), like Ajatashatru of Magadha, had ambitions of empire, and wished to embark on a career of conquest after bringing the outlying peoples, who had paid loose homage to his father, more directly under the control of the centre; but his intentions were unfulfilled, for we hear no more of him except an unreliable legend that he was destroyed by a miracle soon after his massacre of Shakyas. A little later his kingdom was incorporated in Magadha. [44]

lrburdak
October 28th, 2007, 10:41 PM
Misc inscriptions at Bharhut

Following inscriptions were discovered by Alexander Cunningham and compiled in his book.

* Jatila Sabha
* Migasamadika Chetiya
* Ambide Chetiyam
* Dadani-kamo-chakamo
* Chitu-pdda-sila
* Raja Janaka and Sivala Devi - Janak (जनक) is mentioned as gotra of Jats originated from Maharaja Janak. [45]. There is a need to find more details about Raja Janaka and Sivala Devi.
* Dighatapasisise anusasati - According to A. Cunningham this inscription seems to refer to the well known Tirthika apponent of Buddha and Dirgha - tapasa or "long penace". The search of Jat history tells that Deeg is an ancient town in Bharatpur district of Rajasthan state in India . It finds mention in Skanda Purana as "Dirgha" or "Dirghapur". Deeg was the first capital of the newly carved out Jat state of Bharatpur, when Badan Singh was proclaimed its ruler in 1722.

The following inscriptions at Bharhut could not be understood by A. Cunningham, which need further research to reach at conclusion.

* Vadukokatha dohati nadode pavate - This long label inscription shows a curious scene but could not be made out by historians. Infact Vaduko has been used for Burdak in prakrit language. Similarly a Vadukha prince has also been mentioned in Hathigumpha inscription also which historians were unable to understand. This inscription has been engraved on the right wall of Veranda, to the right of the entrance to the right-hand side chamber of the main wing, consisting of one line. The text in Devanagari script is as under: कुमारो वडुखस लेणं (IAST: kumāro vadukhas lenam). This means - [This is] "the cave of Prince Vaḍukha". Thus this character is common at both Bharhut and Kalinga.

* Jabu nadode pavate - It is again about nadode hill as above but could not be interpreted by historians.
* Asadavadhususane Sigalnyeti - This long label inscription shows a curious scene but could not be made out by historians. The letters seem plain enough. There is a need to search this inscription and find out about whom it is.

The Jat gotras connections

The following Jat gotras find some references in records, inscriptions and sculptures of Bharhut: 1. Mahiya 2. Bhar 3. Bharshiv 4. Nagas 5. Burdak 6. Vats 7. Naro 8. Guptas 9. Maurya 10. Chandel 11. Jakhar 12. Jakhaudiya 13. Ajmedia 14. Dhetarwal 15. Makara 16. Chalka 17. Khatkal 18. Janak 19. Airawat

References

1. ↑ John Marshall, "An Historical and Artistic Description of Sanchi", from A Guide to Sanchi, citing p. 11. Calcutta: Superintendent, Government Printing (1918). Pp. 7-29 on line, Project South Asia.
2. ↑ [1]
3. ↑ [2]
4. ↑ Prof. Suddyumn Acharya, Bharhut Stoopa Gatha (Hindi), Ed. Ramnarayan Singh Rana, Satna, 2007, p. 41
5. ↑ M.L. Chadhar, Bharhut Stoopa Gatha (Hindi), Ed. Ramnarayan Singh Rana, Satna, 2007, p. 65
6. ↑ Dr Naval Viyogi: Nagas the Ancient Rulers of India, 2002, p.332
7. ↑ Dr Mahendra Singh Arya, Dharmpal Singh Dudee, Kishan Singh Faujdar & Vijendra Singh Narwar: Ādhunik Jat Itihasa (The modern history of Jats), Agra 1998 p. 272
8. ↑ T.W. Rhys Davids, The Buddhist India, 1971, p. 209
9. ↑ T.W. Rhys Davids, The Buddhist India, 1971, p. 91
10. ↑ Dr C.D. Naik, Bharhut Stoopa Gatha (Hindi), Ed. Ramnarayan Singh Rana, Satna, 2007, p. 25
11. ↑ Abha Singh, Bharhut Stoopa Gatha (Hindi), Ed. Ramnarayan Singh Rana, Satna, 2007, p. 119
12. ↑ Dr Bhagwandas Safadia, Bharhut Stoopa Gatha (Hindi), Ed. Ramnarayan Singh Rana, Satna, 2007, p. 89
13. ↑ Dr Bhagwandas Safadia, Bharhut Stoopa Gatha (Hindi), Ed. Ramnarayan Singh Rana, Satna, 2007, p. 88
14. ↑ Dr Hemlata Acharya, Bharhut Stoopa Gatha (Hindi), Ed. Ramnarayan Singh Rana, Satna, 2007, p. 84
15. ↑ K D Bajpai, Indian Numismatic studies, p. 16
16. ↑ K D Bajpai, Indian Numismatic studies, Ch 5, Pl I,4
17. ↑ Neeraj Jain, Bharhut Stoopa Gatha (Hindi), Ed. Ramnarayan Singh Rana, Satna, 2007, p. 51-52
18. ↑ Neeraj Jain, Bharhut Stoopa Gatha (Hindi), Ed. Ramnarayan Singh Rana, Satna, 2007, p. 52-53
19. ↑ Alexander Cunningham, The Stupa of Bharhut : A Buddhist Monument Ornamented with Numerous Sculptures Illustrative of Buddhist Legend and History in the Third Century B.C. Reprint. First published in 1879, London. 1998
20. ↑ Encyclopedia Britanica
21. ↑ 21.0 21.1 Sarvastivada pg 38-39
22. ↑ (Shramanas) Ashokavadana, 133, trans. John Strong.
23. ↑ Akira Hirakawa, Paul Groner, "A History of Indian Buddhism: From Sakyamuni to Early Mahayana", Motilal Banarsidass Publ., 1996, ISBN 8120809556 pg 223
24. ↑
25. ↑ Ashok Kumar Anand, "Buddhism in India", 1996, Gyan Books, ISBN 8121205069 pg 91-93
26. ↑ Ramsail Garg, Bharhut Stoopa Gatha (Hindi), Ed. Ramnarayan Singh Rana, Satna, 2007, p. 107
27. ↑ Neeraj Jain, Bharhut Stoopa Gatha (Hindi), Ed. Ramnarayan Singh Rana, Satna, 2007, pp. 54-55
28. ↑ Bharhut Stoopa Gatha (Hindi), Ed. Ramnarayan Singh Rana, Satna, 2007, p.17
29. ↑ Hukum Singh Panwar(Pauria), The Jats - Their Origin, Antiquity & Migrations, 1993 Publisher - Manthan Publications, Rohtak, Haryana, ISBN 81-85235-22-8, p. 150-151
30. ↑ Yoginder Pal Shastri, op. cit., p. 468
31. ↑ Amichand Sharma, Jat Varna mimansa, v.s. 1967
32. ↑ Dr Mahendra Singh Arya, Dharmpal Singh Dudee, Kishan Singh Faujdar & Vijendra Singh Narwar: Ādhunik Jat Itihasa (The modern history of Jats), Agra 1998 p.258
33. ↑ Harihar Prasad Tewari, Bharhut Stoopa Gatha (Hindi), Ed. Ramnarayan Singh Rana, Satna, 2007, pp. 130
34. ↑ Harihar Prasad Tewari, Bharhut Stoopa Gatha (Hindi), Ed. Ramnarayan Singh Rana, Satna, 2007, pp. 130
35. ↑ Harihar Prasad Tewari, Bharhut Stoopa Gatha (Hindi), Ed. Ramnarayan Singh Rana, Satna, 2007, pp. 130
36. ↑ Bharhut Stoopa Gatha (Hindi), Ed. Ramnarayan Singh Rana, Satna, 2007, p. 8
37. ↑ Prof. Dr Kanhaiya Lal Agarwal, Bharhut Stoopa Gatha (Hindi), Ed. Ramnarayan Singh Rana, Satna, 2007, p. 76
38. ↑ Prof. Dr Kanhaiya Lal Agarwal, Bharhut Stoopa Gatha (Hindi), Ed. Ramnarayan Singh Rana, Satna, 2007, p. 77
39. ↑ Pragendra Pratap Singh, Bharhut Stoopa Gatha (Hindi), Ed. Ramnarayan Singh Rana, Satna, 2007, p. 72
40. ↑ Pragendra Pratap Singh, Bharhut Stoopa Gatha (Hindi), Ed. Ramnarayan Singh Rana, Satna, 2007, p. 72
41. ↑ A.L. Batham, The Wonders that was India, 1967, p. 47
42. ↑ Pragendra Pratap Singh, Bharhut Stoopa Gatha (Hindi), Ed. Ramnarayan Singh Rana, Satna, 2007, p. 72
43. ↑ A.L. Batham, The Wonders that was India, 1967, p. 47
44. ↑ A.L. Batham, The Wonders that was India, 1967, p. 47
45. ↑ Dr Mahendra Singh Arya, Dharmpal Singh Dudee, Kishan Singh Faujdar & Vijendra Singh Narwar: Ādhunik Jat Itihasa (The modern history of Jats), Agra 1998 p.246

Further reading

* Alexander Cunningham, The Stupas of Bharhut, 1876

* Benimadhav Barua, BARHUT (PART 1,2,3), 1926

* S C Kala: Bharhut Vedika

* T.W. Rhys Davids, The Buddhist India, 1971

* Bharhut Stoopa Gatha (Hindi), Ed. Ramnarayan Singh Rana, Satna, 2007
*************************************
Note:- I had visited Bharhut Stupa site on 8 October 2007 and researched the relevant literature to produce this article. This is also available on Jatland Wiki with photographs at URL -
http://www.jatland.com/home/Bharhut

anrtish
October 29th, 2007, 03:55 AM
visited allahabad recently. surprised to see asoka fort there, right at sangam. ganga water was bit bluish and yamuna water was bit dirtish/sandish/matmaila. I was not allowed to see samudraguptas pillar inscription over there. who says that Jat never had the knowledge of history.:) Samudragupta's pillar inscription is inscribed on the Asokas one. by hook n cruk I jumped across the wires in that park. all the clan names mentioned by samudragupta are that of Jats only. the one that bafflled me was that of prarjoon. but it was perhaps Brar-Joon.

anrtish
October 29th, 2007, 04:13 AM
samudraguptas pillar inscription does tell that Asoka too was Jat like him. long back he created a fort over there. That great Jat Asoka did know all the nodal points in the half globe of the world.:)

anrtish
October 29th, 2007, 04:31 AM
whether James Princep in 1837 deciphired first Asokas pillar n its languages, appeals to me all false and balls. Asoka pillar was long back deciphired by Samudragupta as his own Jats brothers pillar. Hence he chose to write further commendments on that. Even later Firuz Tughlak was no less a literary person/Jat. From Ambala he braught that Pillar of Asoka to Delhi.:)

lrburdak
October 29th, 2007, 10:29 AM
Samudragupta mentions Jat clans on Allahabad pillar inscription namely - Kak, Atwal, Kharb, Salkalan, potalia, Moond,

Can somebody add more Jat clans.

lrburdak
October 29th, 2007, 10:38 PM
Bhim Singh Dahiya writes that the Allahabad pillar inscription of Samudragupta mentions the Malavas, Arjunayanas, the Yaudheyas, the Madras, the Madras, the Abhiras, the prarjuna, the Sankanikas, the Kaks and the Kharaparikas etc. He further explains that the inscription of Dharan Jat emperor, names the other Jat clans.[1][2]

* Malava = Mall, Malli (Malloi of Greeks)
* Arjunayana = ?
* Madra = Mad, Madan, Madhan, Maderna
* Abhira = Abara (well known of Abhira-Ahir equation)
* Prar = Brar
* Juna = Joon
* Sankanika = Salkalan
* Kak = Kak, Khak
* Kharaparika = Kharap,Kharab or Kharra+Varika
* Munda = Moond
* Atvi = Atwal
* Potal = Potalia

References

1. ↑ Corpus Inscriptionum Indicarum, Vol. III, No.1
2. ↑ Bhim Singh Dahiya, Jats - The Ancient Rulers, p. 234-235

anrtish
October 31st, 2007, 11:44 PM
Tughalakabad is still Jat dominated village like mehrauli.:)

anrtish
November 1st, 2007, 09:33 PM
question arises "why samudra gupta chose to write his commendmendts on Asokas pillar?"

Why Firuz braught Asokas pillar from Ambala to Delhi?

80 aur pata nahin 180 aur pata nahin kitne pahiyon ki gaadi thi vo, the pillar was handled most carefully. And subsequently installed in Delhi, at the seemingly highest location, like Mehraulis Iron Pillar inscription.

I've personally visited this pillar.

Firuz perhaps had taken more pains than sumudragupta?

Why???????

there were three big empires India had evr seen.

1. Maurya
2. Tughlak
3. Aurangzeb

rest Sakas/Kushans/Guptas/Akbar were in between.

while second is taking lot of pains for Asoka

third is just ignorant.

kanishka
November 3rd, 2007, 03:17 AM
ke rolla maache se?

Asoka, Gupta, tughlak were Jats or linked with Jats. Aurangzeb was opposing Jats so the down fall of mughal empire. Even then he was 3/4 rajput:)

irrespective of Asoka, the Budha, Gupta, the Vaishnevite, resembling modern Hindu, ynd tughlak, the muslim...

but all same ynd Jats.

lrburdak
November 3rd, 2007, 10:10 AM
The Jat connections of Firuz Shah Tughluq have been mentioned by noted historians R.C. Majumdar, H.C. Raychaudhury, Kalikaranjan Datta: An Advanced History of India, fourth edition, 1978, ISBN 0333 90298 X,. They write (p 319) that Firuz was Muhammad bin Tughluk's first cousin, the son of Ghiyas-ud-din's younger brother Rajab by his Bhati wife, who was daughter of Rana Mall , the chief of Abohar. He succeeded the throne of Muhammad bin Tughluk. Muhammad bin Tughluk was the prince Jauna, son of Ghazi Malik. Prince Jauna declared himself as Sultan after three days of his father's death in February-March 1325, under the title of Muhammad bin Tughluk. (p 309). The dynasty of Ghazi Malik may be regarded as an indigenous one. His father had come to Hindustan in the time of Balban and married a Jat Girl of Punjab. (p 306)

Can some body find details and ancestry of that Jat girl?

kanishka
November 3rd, 2007, 01:05 PM
ghazi malik himself seems to be a malik jat?

kanishka
November 4th, 2007, 04:29 AM
by all means Samudragupta (the name itself was terrific) was the most genious versatile king upon earth. He is represented by veena on most of his coins. He was too proud of his lichhavi mother of nepal. the one from the clan/got of budhha. He had in his court the nobel laureates. the navratnas later got attached to his son chandragupta, like kalidasa, who wrote Raghuvansha, the story of the ancestors of these Gupta/Guta/Jat kings.

Kalidas is known as the shakespear of India but I feel the things are reverse. Shakespear was Kalidas of europe.

Guptas were the first rulers who issued maximum number of gold coins after greeks.

from Mathura they rose and followed the same system of kushanas army. respecting fully Kanishka. Oh, those, long boots and loose trousers!

the golden period of India, those Jats/Guptas gave.

But where has this gold come from? from Kolar mines? no?

Gold never came to India from Kolar mines.

Its Jat who braught it.

kanishka
November 4th, 2007, 04:46 AM
Jauna Khan himself a noble-lauriate of those days.

kanishka
November 4th, 2007, 04:56 AM
lets draw conclusions:

1. James princep, a civil servent in britisher army, in 1837, did not decipher asokan pillars.
2. It was earlier deciphered by the nobel-laureates of Samudragupta and Tughlaks.


a famous hindi song goes this way:

Mera tujh se hai pahle ka nata koi, uunhin nahin dil lagata koi.............

kanishka
November 4th, 2007, 05:15 AM
kublai khan of china was fast friend of Jauna. Recently, he experimented with leather coins.

amiteshv
November 5th, 2007, 12:24 AM
Oh, this Jun! He knew logarithm. He knew history. He knew various languages of Jats like the modern law of Grimmes variation. He did know what are the consequences of issuing gold and leather coins.

but society was too corrupt in those days. thats why his calculations failed:)

All prakand pandits from all over India were called by Firuz to deciphire Asoka's pillar:)

another genious versatile king like samudragupta is being dubbed as pagal badshah:)

amiteshv
November 5th, 2007, 12:41 AM
He ruled in the age of treachery, like surajmal:)

amiteshv
November 7th, 2007, 12:57 AM
ek khilji bhi howe tha.

kuchh neu bole tha

ukk bania jitna kum tole sse utna us ka maans nonch lyo

when atttacks were there on his life

he appointed a commettee

the commettee said four reasons

..........



jo chhoturam ne bhugta va te pahle hi bhugat chuka tha.......:)

lrburdak
February 1st, 2008, 09:46 AM
Narsingha temple was built by Jats at Narsinghpur in Madhya Pradesh. Info is available at Jatland Wiki at URL -

http://www.jatland.com/home/Narsingh_Avatar_Temple

Narsinghpur or Narsimhapur is a town in Madhya Pradesh state of central India which has a large Temple of Lord Narsingh. This temple was constructed by Jat Sardar in the 18th century. Khirwar clan Jats came to this place from Brij and founded the city of Narsinghpur, where they ruled for a long period. Khirwars of Narsinghpur were followers of god Narsingha. Here they constructed two temples of Narsingh avatar.

Narsimha Mandir

During the 18th century this temple was constructed by Jat Sardars & plane Statue of Lord Narsimha (It's a Human Awtar of Lord Vishnu having Loin's head ) This is situated at District H.Q. And this temple has got its importance as district's Nomenclature hails from here only.

References

* Jat Samaj, Agra : April 2000
* Narsinghpur district Website - http://narsinghpur.nic.in/research.htm

lrburdak
February 11th, 2008, 10:46 PM
Deva Samhitā (देवसंहिता) is a collection of Sanskrit hymns by Gorakh Sinha during the early medieval period. Deva Samhitā propounded the theory of Origin of Jats from Shiva's Locks. [1], [2], [3] Devasamhita records an account of the Origin of the Jats in the form of discussion between Shiva and Parvati expressed in shloka (verses). Pārvatī asks Shiva, O Lord Bhutesha, knower of all religions, kindly narrate about the birth and exploits of the Jat race. Who is their father? Who is their mother? Which race are they? When were they born? Having read the mind of Parvati, Shiva said, "O mother of the world, I may tell you honestly the origin and exploits of the Jats about whom none else has so far revealed anything to you. Some relevant verses are given below.

Jats in Deva Samhita

There is mention of Jats in Deva Samhitā [4] in the form of powerful rulers over vast plains of Central Asia. When Pārvatī asks Shiva about the origin of Jats, their antiquity and characters of Jats, Shiva tells her like this in Sanskrit shloka-15 as under:

महाबला महावीर्या, महासत्य पराक्रमाः Mahābalā mahāvīryā, Mahāsatya parākramāḥ

सर्वाग्रे क्षत्रिया जट्*टा देवकल्*पा दृढ़-व्रता: Sarvāgre kshatriyā jattā Devakalpā dridh-vratāḥ || 15 ||

Meaning - "They are symbol of sacrifice, bravery and industry. They are, like gods, firm of determination and of all the kshatriyā, the Jats are the prime rulers of the earth."

Shiva explains Parvati about the origin of Jats in Shloka –16 of Deva samhita as under:

श्रृष्टेरादौ महामाये वीर भद्रस्य शक्तित: Shrishterādau mahāmāye Virabhadrasya shaktitaḥ

कन्यानां दक्षस्य गर्भे जाता जट्टा महेश्वरी Kanyānām Dakshasya garbhe jātā jatta maheshwarī. || 16 ||

Meaning – "In the beginning of the universe with the personification of the illusionary powers of Virabhadra and daughter of Daksha's gana's womb originated the caste of Jats."

Pārvatī asks, in the shloka-17 of 'Deva Samhitā' about the origin and exploits of the Jats, whom none else has so far revealed, Shiva tells Parvati that:

गर्व खर्चोत्र विग्राणां देवानां च महेश्वरी Garva kharchotra vigrānam devānām cha maheshwarī

विचित्रं विस्*मयं सत्*वं पौराण कै साङ्गीपितं Vichitram vismayam satvam Pauran kai sāngīpitam || 17 ||

Meaning - "The history of origin of Jats is extremely wonderful and their antiquity glorious. The Pundits of history did not record their annals lest it should injure and impair their false pride of the vipras and gods. We describe that realistic history before you."

Daksha's sacrifice by Virabhadra

Deva Samhita mentions that after the destruction of Daksha's sacrifice by Virabhadra and his ganas, the followers of Shiva, the defeated gods sought Brahma and asked his counsel. Brahma advised the gods to make their peace with Shiva. Shiva accepted his advice and restored the burnt head of Daksha and the broken limbs were made whole. Then the devas thanked Shiva for his gentleness, and invited him to sacrifice. There Daksha looked on him with reverence, the rite was duly performed, and there also Vishnu appeared. A compromise was achieved between Vaishnavas and followers of Shiva.

ठाकुर देशराज के जाट इतिहास से

ठाकुर देशराज [5] लिखते हैं कि जाटों की उत्पत्ति के सम्बन्ध में एक मनोरंजक कथा कही जाती है. महादेवजी के श्वसुर राजा दक्ष ने यज्ञ रचा और अन्य प्रायः सभी देवताओं को तो यज्ञ में बुलाया पर न तो महादेवजी को ही बुलाया और न ही अपनी पुत्री सती को ही निमंत्रित किया. पिता का यज्ञ समझ कर सती बिना बुलाए ही पहुँच गयी, किंतु जब उसने वहां देखा कि न तो उनके पति का भाग ही निकाला गया है और न उसका ही सत्कार किया गया इसलिए उसने वहीं प्राणांत कर दिए. महादेवजी को जब यह समाचार मिला, तो उन्होंने दक्ष और उसके सलाहकारों को दंड देने के लिए अपनी जटा से 'वीरभद्र' नामक गण उत्पन्न किया. वीरभद्र ने अपने अन्य साथी गणों के साथ आकर दक्ष का सर काट लिया और उसके साथियों को भी पूरा दंड दिया. यह केवल किंवदंती ही नहीं बल्कि संस्कृत श्लोकों में इसकी पूरी रचना की गयी है जो देवसंहिता के नाम से जानी जाती है. इसमें लिखा है कि विष्णु ने आकर शिवाजी को प्रसन्न करके उनके वरदान से दक्ष को जीवित किया और दक्ष और शिवाजी में समझोता कराने के बाद शिवाजी से प्रार्थना की कि महाराज आप अपने मतानुयाई 'जाटों' का यज्ञोपवीत संस्कार क्यों नहीं करवा लेते? ताकि हमारे भक्त वैष्णव और आपके भक्तों में कोई झगड़ा न रहे. लेकिन शिवाजी ने विष्णु की इस प्रार्थना पर यह उत्तर दिया कि मेरे अनुयाई भी प्रधान हैं.

देवसंहिता के कुछ श्लोक निम्न प्रकार हैं-

पार्वत्युवाचः

भगवन सर्व भूतेश सर्व धर्म विदाम्बरः

कृपया कथ्यतां नाथ जाटानां जन्म कर्मजम् ।।12।।


अर्थ- हे भगवन! हे भूतेश! हे सर्व धर्म विशारदों में श्रेष्ठ! हे स्वामिन! आप कृपा करके मेरे तईं जाट जाति का जन्म एवं कर्म कथन कीजिये ।।12।।

का च माता पिता ह्वेषां का जाति बद किकुलं ।

कस्तिन काले शुभे जाता प्रश्नानेतान बद प्रभो ।।13।।


अर्थ- हे शंकरजी ! इनकी माता कौन है, पिता कौन है, जाति कौन है, किस काल में इनका जन्म हुआ है ? ।।13।।

श्री महादेव उवाच:

श्रृणु देवि जगद्वन्दे सत्यं सत्यं वदामिते ।

जटानां जन्मकर्माणि यन्न पूर्व प्रकाशितं ।।14।।


अर्थ- महादेवजी पार्वती का अभिप्राय जानकर बोले कि जगन्माता भगवती ! जाट जाति का जन्म कर्म मैं तुम्हारी ताईं सत्य-सत्य कथन करता हूँ कि जो आज पर्यंत किसी ने न श्रवण किया है और न कथन किया है ।।14।।

महाबला महावीर्या, महासत्य पराक्रमाः ।

सर्वाग्रे क्षत्रिया जट्*टा देवकल्*पा दृढ़-व्रता: || 15 ||


अर्थ- शिवजी बोले कि जाट महाबली हैं, महा वीर्यवान और बड़े पराक्रमी हैं क्षत्रिय प्रभृति क्षितिपालों के पूर्व काल में यह जाति ही पृथ्वी पर राजे-महाराजे रहीं । जाट जाति देव-जाति से श्रेष्ठ है, और दृढ़-प्रतिज्ञा वाले हैं || 15 ||

श्रृष्टेरादौ महामाये वीर भद्रस्य शक्तित: ।

कन्यानां दक्षस्य गर्भे जाता जट्टा महेश्वरी || 16 ||


अर्थ- शंकरजी बोले हे भगवती ! सृष्टि के आदि में वीरभद्रजी की योगमाया के प्रभाव से उत्पन्न जो पुरूष उनके द्वारा और ब्रह्मपुत्र दक्ष महाराज की कन्या गणी से जाट जाति उत्पन्न होती भई, सो आगे स्पष्ट होवेगा || 16 ||

गर्व खर्चोत्र विग्राणां देवानां च महेश्वरी ।

विचित्रं विस्*मयं सत्*वं पौराण कै साङ्गीपितं || 17 ||


अर्थ- शंकरजी बोले हे देवि ! जाट जाति की उत्पत्ति का जो इतिहास है सो अत्यन्त आश्चर्यमय है । इस इतिहास में विप्र जाति एवं देव जाति का गर्व खर्च होता है । इस कारण इतिहास वर्णनकर्ता कविगणों ने जाट जाति के इतिहास को प्रकाश नहीं किया है || 17 ||
**********************************
Note - This article is also available on Jatland Wiki at URL

http://www.jatland.com/home/Deva_Samhita
***********************************

References

1. ↑ Y.P.Shastri, op.cit., p.40-41
2. ↑ Dr Ram Swarup Joon, History of the Jats (Eng), 1967, p.14-15
3. ↑ Thakur Deshraj, Jat Itihas, 1934, p. 85-86
4. ↑ Thakur Deshraj, Jat Itihas (Hindi), Maharaja Suraj Mal Smarak Shiksha Sansthan, Delhi, 1934, 2nd edition 1992 page 87-88.
5. ↑ ठाकुर देशराज: जाट इतिहास , महाराजा सूरजमल स्मारक शिक्षा संस्थान , दिल्ली, 1934, पेज 87-88.

lrburdak
February 15th, 2008, 12:34 PM
Kartikeya (कार्तिकेय) was son of Shiva and the brother of Ganesha. He is also known as Skanda. Skanda is believed to give name to the Jat gotra Sheokand and to the region Scandinavia. He has been mentioned in Mahabharata at various places. Here it is worth mentioning about his Ceremony for investing Kartikeya with the status of generalissimo in Shalya Parva of Mahabharata.


Ceremony for investing Kartikeya with the status of generalissimo

Mahabharata Shalya Parva section 45 describes about all the gods and combatants who came to the ceremony for investing Kartikeya with the status of generalissimo.

Vaishampayana said, "Collecting all articles as laid down in the scriptures for the ceremony of investiture, Brihaspati duly poured libations on the blazing fire. Himavat gave a seat which was adorned with many costly gems. Kartikeya was made to sit on that auspicious and best of seats decked with excellent gems. The gods brought thither all kinds of auspicious articles, with due rites and mantras, that were necessary for a ceremony of the kind.

On this occasion out of the diverse gods those with probable Jat clan connections are Dhatri,Gandharvas,Yakshas, Kashyapa, Atri, Hara, Sinivali, Airavat, Vasuki, Garuda, Kala, Mani, Kunda, Kusuma, Kumuda, Damvara, Bala, Ghasa, Kanchana, Meghamalin, Sankukarna etc.


Mahabharata Shalya Parva section 45 further says, "Listen now to the names of those other combatants armed with diverse weapons and clad in diverse kinds of robes and ornaments, that Skanda procured:

They were Sankukarna, Nilkumbha, Padmai, Kumud, Ananta, Dwadasabhuja, Krishna, Upakrishnaka, Ghranasravas, Kapiskandha, Kanchanaksha, Jalandhama, Akshasantarjana, Kunadika, Tamobhrakrit, Ekaksha, Dwadasaksha, Eka Jata, Sahasravahu, Vikata, Vyaghraksha, Kshitikampana, Punyanaman, Sunaman, Suvaktra, Priyadarsana, Parisruta, Kokonada, Priyamalyanulepana, Ajodara, Gajasiras, Skandhaksha, Satalochana, Jwalajibha, Karala, Sitakesa, Jati, Hari, Krishnakesa, Jatadhara, Chaturdanshtra, Ashtajihva, Meghananda, Prithusravas, Vidyutaksha, Dhanurvaktra, Jathara, Marutasana, Udaraksha, Rathaksha, Vajranabha, Vasurprabha, Samudravega, Sailakampin, Vrisha, Meshapravaha, Nanda, Upadanka, Dhumra, Sweta, Kalinga, Siddhartha, Varada, Priyaka, Nanda, Gonanda, Ananda, Pramoda, Swastika, Dhruvaka, Kshemavaha, Subala, Siddhapatra, Govraja, Kanakapida, Gayana, Hasana, Vana, Khadga, Vaitali, Atitali, Kathaka, Vatika, Hansaja, Pakshadigdhanga, Samudronmadana, Ranotkata, Prashasa, Swetasiddha, Nandaka, Kalakantha, Prabhasa, Kumbhandaka, Kalakaksha, Sita, Bhutalonmathana, Yajnavaha, Pravaha, Devajali, Somapa, Majjala, Kratha, Tuhara, Chitradeva, Madhura, Suprasada, Kiritin, Vatsala, Madhuvarna, Kalasodara, Dharmada, Manma, Thakara, Suchivaktra, Swetavaktra, Suvaktra, Charuvaktra, Pandura, Dandavahu, Suvahu, Rajas, Kokilaka, Achala, Kanakaksha, Valakarakshaka, Sancharaka, Kokanada, Gridhrapatra, Jamvuka, Lohajvaktra, Javana, Kumbhavaktra, Kumbhaka, Mundagriva, Krishnaujas, Hansavaktra, Candrabha, Panikurchas, Samvuka, Panchavaktra, Sikshaka, Chasavaktra, Jamvuka, Kharvaktra, and Kunchaka.

Jat connections

We find in the above list that not only Jat but number of Jat clans are there. We try to interpret some of the shlokas in this chapter with sanskrit language quotations with the help of what Jat historians have mentioned.

According to Hukum Singh Panwar (Pauria)[1], It may not be out of place to mention here, as confirmed by N.S. Chaudhary[2] on the authority of Shiva-Stotra, one of the generals of Kartikeya (Skanda) carried name "Jata (जट)". It is well known fact that in the Deva-Asura war Kartikeya (Skanda) commanded the forces of the former, and it is quite plausible to believe that the warriors (later known to Panini as Ayuddhajivi ganas), led by general called Jata, became famous as Jat in history. We have also reason to believe that Panini, when used the phrase 'Jata jhata sanghate' (denoting union or federation or confederation or binding together, etc.), took his clue from the Jata general's role in fomenting unity in the warriors against Asuras. Jata general is also believed to give name Jutland.

....Akshasantarjana, Kunadika, Tamobhrakrit, Ekaksha, Dwadasaksha, Eka Jata ... Beholding the installation of Kartikeya, These and many other mighty companions, O king, came to the high-souled and illustrious Kartikeya". [3]This has been illustrated in following shlokas in the online edition of Mahabharata in Sanskrit alongwith Devanagari as under:

अक्षसंतर्जनॊ राजन कुनदीकस तमॊ ऽभरकृत akṣasaṃtarjano rājan kunadīkas tamo 'bhrakṛt [4]
एकाक्षॊ द्वादशाक्षश च तदैवैक जटः परभुः ekākṣo dvādaśākṣaś ca tathaivaika jaṭaḥ prabhuḥ [5]

The Jat historian Dharmpal Singh Dudee, has explained the above mahabharata legend, in which Brahma nominated Swami Kartikeya as senapati of all the beings and performs his coronation on this position. On the occasion of coronation, Swami Kartikeya received various offerings from manifold people. One of these was a chief of all the senapatis (generals) named Jat. [6] This shloka reads in Sanskrit as under:

अक्षः सन्तर्जनो राजन् कुन्दीकश्च तमोन्नकृत।
एकाक्षो द्वादशक्षश्च तथैवैक जटः प्रभु ।।
Translation- O Rajan! Akshaḥ santarjana, kundīka, tamonnakrata, ekāksha, dwādashāksha and a 'Jat' the chief lord offered to Swami Kartikeya.

Antiquity of Jat

Thus appearance of Jat name as such in Mahabharata and other Jat clans along with Brahma shows that name of Jat is as antique as Brahma.[7] Not only Jat word existed at that time but also the other Jat clans from which various Jat clans further originated.

Skanda Purana

Skanda Purana, one of the major eighteen Puranas, a Hindu religious text, is the largest Purana, and is devoted mainly to the life and deed of Kartikeya (also called Skanda), a son of Shiva and Parvati. It also contains a number of legends about Shiva, and the holy places associated with him. The Puranas was recited by Skanda, and is available in distinct parts, sometimes fragmented too. It also describes the Shaiva tradition in Hemakuta region (near Vijayanagar) of Karnataka, Kashi part describes the Shaiva tradition of Varanasi, and the Utkal part states about Shaiva tradition of Orissa.

The study of Skand Purana may be very useful to link the history of various Jat clans and the places associated with Shiva and Skanda.
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Note - This article is also available at Jatland Wiki with various links at URL

http://www.jatland.com/home/Kartikeya
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References

1.↑ Hukum Singh Panwar(Pauria):The Jats - Their Origin, Antiquity & Migrations, Rohtak, 1993, p. 342 ISBN 81-85235-22-8
2.↑ Niranjan Singh Chaudhary, Jat Prasanottari (Hindi), Jat Hitkari Prakashan, Vrindavan, New Delhi, p. 14
3.↑ Mahabharata Shalya Parva section 45
4.↑ Mahabharata in Sanskrit Ch-44/53
5.↑ Mahabharata in Sanskrit Ch-44/54
6.↑ Dr Mahendra Singh Arya, Dharmpal Singh Dudee, Kishan Singh Faujdar & Vijendra Singh Narwar: Ādhunik Jat Itihasa (The modern history of Jats), Agra 1998 , Page 2
7.↑ Dr Mahendra Singh Arya, Dharmpal Singh Dudee, Kishan Singh Faujdar & Vijendra Singh Narwar: Ādhunik Jat Itihasa (The modern history of Jats), Agra 1998 , Page 2

lrburdak
May 17th, 2008, 11:27 AM
History of Jat clans - Vatdhan (वाटधान) Vattadhana (वाटधान) Batdhan (बाटधान) Batar (बाटड़)

Vatdhan (वाटधान) Vattadhana (वाटधान) Batdhan (बाटधान) Batar (बाटड़) is a gotra of Jats found in Punjab and Rajasthan. They are called Batar in Rajasthan.

History

This gotra started after republic of the same name during Mahabharata times. Majority of them are now Sikh Jats. [1]This is yet another very ancient clan among the Jats. Although mentioned in the ancient period, their history of the later period is unknown. In the eighteenth century Sikh Jats of this clan founded the state of Rasulpur. [2]

They have been mentioned in Mahabharata Bhisma Parva, along with Malla, Vahika, Abhira in shloka 45 as under:

मल्लाः सुदेष्णाः पराहूतास तदा माहिष कार्षिकाः
वाहीका वाटधानाश च आभीराः कालतॊयकाः ।। 45 ।। [3]

They have been mentioned in Sabha Parva in English in the deeds and triumphs of Nakula, the son of Pandu, during his military campaigns for collecting tribute for Pandava king Yudhisthira's Rajasuya sacrifice, reached the western Dasarna Kingdom. In the western region, Nakula subjugated the Dasarnas, the Sivis, the Trigartas, the Amvashtas, the Malavas, the five tribes of the Karnatas, and those twice born classes that were called the Madhyamakeyas and Vattadhanas.[4]

Sabha Parva in Sanskrit Book 2 Chapter 29 shloka 7 writes as under:

तथा मध्यमिकायांश च वाटधानान द्विजान अद
पुनश च परिवृत्याद पुष्करारण्यवासिनः

Madhyamika nagari

The ancient name Madhyamika nagari (मध्यमिका नगरी ), now known as Nagri (नगरी ) or Nagari, is a village in Chittorgarh district in Rajasthan. Its Pin Code: 312022. It is at a distance of 20Km in north-east from Chittorgarh in Tehsil-Chittorgarh. It was One of the most important townships of the Mauryan era in Rajasthan, situated on the banks of river Bairach. It was formerly known as Madhyamika, which flourished from the Maurya to Gupta era. The excavations over here have unearthed many interesting facts and have showed signs of strong Hindu and Buddhist influence.
Notable persons from this gotra

* Sardar Bahadur Sir Joginder Singh - Member Viceregal Council Delhi and Minister in the Punjab Cabinet from 1926 to 1935 was from this clan.

* Harsh Vatdhan - of World Expeditions for acting as the expedition agent in Delhi.[5]

* Panne Singh Batar from village (Bataranau) - Freedom fighters, struggled for Jagirdari abolition.

* Kishan Singh Batar from village (Bataranau) - Freedom fighters, struggled for Jagirdari abolition.

* Prashant Kumar Batar - The topper of Rajasthan pre medical (RPMT) Test-2007


References

1. ↑ Dr Mahendra Singh Arya, Dharmpal Singh Dudee, Kishan Singh Faujdar & Vijendra Singh Narwar: Ādhunik Jat Itihasa (The modern history of Jats), Agra 1998 p. 268
2. ↑ Bhim Singh Dahiya, Jats the Ancient Rulers ( A clan study), 1980, Sterling Publishers New Delhi , p. 291
3. ↑ http://www.jatland.com/home/Bhisma_Parva_in_Sanskrit
4. ↑ http://www.jatland.com/home/Sabha_Parva_in_English
5. ↑ http://www.himalayanclub.org/docs%5CAJ%5Caj1989.html

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Note:- This article is also available on Jatland Wiki at
http://www.jatland.com/home/Vatdhan

prashantacmet
May 20th, 2008, 04:27 PM
Ravi and laxman ji

This is a major problem with JAT History

We are not able to identify the people who were we related to and than trace their movement.

Where according to Laxman ji sugesstion ghangas may be well settled in bengal areas in 300 BC .according to you they made their movement and settled as kushana and saka somewhere first century BC or AD.

Now you both supporting gangas as ghanghas jats are reffering to diffrent set of people and here entire jat history look just a manipulative excercise.

Now these tomar tur tushar or takhar groups related to kushan jats didn't reach bengal in 300 BC THAN how ghangas Jats could be tomars who were related to ghandarides.


So in order to have a better understanding of our history and a true reflection of our past we should try to identify exact group of people with which we can be identified and for that we need a healthy discussion about various models regarding our antiquity ...

Now I am trying this for a long time on yahoo jat history group , so that our conclusions are solid as solutions are found only via discussions .

But you seems not intersted at all,despite of so many reminders ,I simply can't understand why?really disppointed us.

My emphasis to know your and laxman ji's views was because of the fact that you present that to all others via internet as a jat view point about our history in addition to jattworld and ******** ,unless we have a clear approach about us how can we tell others about our past ,who will read our conflicting asssumptions and suggestions than will simply say it is all a futile attempt to cater to a jat ego.

So let us discuss all these theories and models of jat movement and settlement pattern ,arrive at a conclusion and than present our unquestionable view to others.

Otherwise we are happy as Gangas were Ghanghas jats.. Kabambas were Kadyan jats... Kushan were Kaswans jats.... Chola were Chahal jats...... ,yes all were jats.... but sometimes wonder why you forget Jatavs that were first jats as well on a more similar name and similar reasoning.


waah narender ji aapne jo jatland ke historians ka band baja diya..................waisse bhi jatland ke historians ko sapne main history dikhai deti hai...aur subah hotte hi chep dette hai..:p;)...............most of the things written on jatland wiki abt jats history is indeed a crap!!.....

ravichaudhary
May 20th, 2008, 07:48 PM
waah narender ji aapne jo jatland ke historians ka band baja diya..................waisse bhi jatland ke historians ko sapne main history dikhai deti hai...aur subah hotte hi chep dette hai..:p;)...............most of the things written on jatland wiki abt jats history is indeed a crap!!.....



Dear Prashantji

One may suggest that people should refrain from making such sweeping statements,

Narendra Kharb is a serious historian, and his comments are part of an ongoing discussion about Jat history, and are indeed very welcome. We are grateful and appreciative of his input.

Are there excesses on the Jatland pages? One will have to agree - yes!

Is some rubbish? The answer is yes.

Is it all or even most of rubbish? I would say, absolutely not!!

Specific criticism should be and is welcome!.

Sweeping generalities are quite unhelpful.

Prashantji, if you have specific criticisms, then do please put your comments with evidence and reasons forward and let us discuss them

I for one, will be glad to have someone correct my work!

Best regards


Ravi Chaudhary


PS: How far is Dhanaura Tikri from Shoram? have you visited the Sarv Khap Chaupal, and seen the records?

lrburdak
May 20th, 2008, 08:24 PM
Dear Prashant,

What you say is that most of the things written on jatland wiki abt jats history is indeed a crap!!

Have you tried to correct some of them based on your knowledge or commented on some articles' discussion page?

There is discussion page for each member and for each article. How much have you added to them?

If you have very clear ideas about Jat history then why do not contribute?

It is a combined effort. Mere criticism will do no good to jats or Jat history.

At least you write about your own Gotra vaidwan for which there is no entry on Jatland Wiki.

Regards,

arunshamli
May 20th, 2008, 09:35 PM
Are there excesses on the Jatland pages? One will have to agree - yes!

Is some rubbish? The answer is yes.

Is it all or even most of rubbish? I would say, absolutely not!!

Specific criticism should be and is welcome!.


I had asked this question about 2 years ago and I am repeating it again.

Do we know where in Astadhayi, "jat jhat sanghate" exist.

Ashtadhayi is now a days available on internet and it is a small book or 30-40 pages. it should not be very difficult to find the above mentioned sutra.

lrburdak
May 20th, 2008, 10:49 PM
The following is the link in which you open dhatupatha.

http://www.wilbourhall.org/index.html#panini

prashantacmet
May 21st, 2008, 12:41 PM
Dear Prashantji

One may suggest that people should refrain from making such sweeping statements,

Narendra Kharb is a serious historian, and his comments are part of an ongoing discussion about Jat history, and are indeed very welcome. We are grateful and appreciative of his input.

Are there excesses on the Jatland pages? One will have to agree - yes!

Is some rubbish? The answer is yes.

Is it all or even most of rubbish? I would say, absolutely not!!

Specific criticism should be and is welcome!.

Sweeping generalities are quite unhelpful.

Prashantji, if you have specific criticisms, then do please put your comments with evidence and reasons forward and let us discuss them

I for one, will be glad to have someone correct my work!

Best regards


Ravi Chaudhary


PS: How far is Dhanaura Tikri from Shoram? have you visited the Sarv Khap Chaupal, and seen the records?

My apologies for the harsh words !!. I really appreciate the efforts of our respected jatland historians but is it wise to link each and everything in this world with jats without any "proof".... ???....."solid proof" is a term needs to be introduced later !!!
are u really able to swallow what have written about the ancient history ?" I am not objecting here about medieval or modern history but ancient history.....oh my god....so many contadictory statements made by same person. For sure, ppl will ask for the proof and you don't have to get annoyed but needs to pacify their curiousity...
I m not a hostorian but i do have interest in knowing our roots.....as far as ' sarv khap" and "shoram village" is concerned i know about that and i have not raised any issue regarding medieval history.....but i think that has nothing to do with ancient history , i say sorry again if i have hurt you.

Regards,
Prashant

prashantacmet
May 21st, 2008, 12:51 PM
Dear Prashant,

What you say is that most of the things written on jatland wiki abt jats history is indeed a crap!!

Have you tried to correct some of them based on your knowledge or commented on some articles' discussion page?

There is discussion page for each member and for each article. How much have you added to them?

If you have very clear ideas about Jat history then why do not contribute?

It is a combined effort. Mere criticism will do no good to jats or Jat history.

At least you write about your own Gotra vaidwan for which there is no entry on Jatland Wiki.

Regards,

I have a one-liner about our ancient history..."we are scythians , ferocious fighers of the world ". Please provide the proof if u degarde the statement

Regards,
Prashant

lrburdak
May 24th, 2008, 08:37 PM
Dear Prashant,

jat History can not be a one liner one as you think. can you give some proofs about this statement. I could not make out from your word degarde. Can you clarify?



I have a one-liner about our ancient history..."we are scythians , ferocious fighers of the world ". Please provide the proof if u degarde the statement

Regards,
Prashant

narenderkharb
May 25th, 2008, 09:03 AM
Dear Parshant

My intention was never to belittle great efforts of our historians whom I respect from the core of my heart and I do know you too have regards for their efforts for our community.

My intention is very well explained by Ravi Ji and I can feel you too have same concern .

But It is also true that every thing is not black and white in our History and many times we have to derive it with the help of other supporting evidences .Here we need to be more cautious and rational in our approach .I feel Laxman ji ,Dudi ji Ravi ji and others are doing a great job in this regard and Myst over our past will clear soon.

prashantacmet
May 25th, 2008, 04:46 PM
Dear Prashant,

jat History can not be a one liner one as you think. can you give some proofs about this statement. I could not make out from your word degarde. Can you clarify?

respected burdak ji...i don't think u need it .i have already fedup seeing a lot of links underneath various posts:confused:....but i guess indo-scthiyan concept is supported by most of the foreign historians as well as by locals..most of the Punjabi jatts consider their lineage from the same...are jat and jatt different?

PS: it was degrade.:)

lrburdak
October 14th, 2008, 02:00 PM
The Mahabharata Tribes and their probable relations with Jat and various Jat clans is given in an article created on Jatland Wiki. Read here:

http://www.jatland.com/home/The_Mahabharata_Tribes

Notes

1. The above English text used for study and research is mainly based on the book Adideo Arya Devata, A Panoramic view of Tribal-Hindu Cultural Interface by Sandhya Jain Published in 2004 by Rupa & Co, 7/16, Ansari Road, Daryaganj, New Delhi, who has based almost wholly on K.c. Mishra's exhaustive study Tribes in the Mahabharata. A Socio-Cultural Study, National Publishing House, Delhi, 1987.

2. Only the English text about each tribe before the sanskrit text is from above author. The sanskrit text has been compiled from Mahabharata Index Online - The Mahabharata of Krishna-Dwaipayana Vyasa, translated by Kisari Mohan Ganguli, published between 1883 and 1896 http://www.sacred-texts.com/hin/mbs/index.htm

3. In each tribe entry, after the sanskrit text, identification with Jat Gotras has been done from Clan histories on Jatland Wiki.

4. Process of identification will still continue.

5. This article helps the readers to locate their clan during Mahabharata.

6. The Jat clans which find mention in Mahabharata have been categorized as The Mahabharata Tribes and Ancient Jat Gotras. If you click these categories you may find other tribes also under these.

7. This also proves that The Aryan invasion of India was a myth. Jats were the original inhabitants of India i.e. Bharatavarsha.

lrburdak
October 14th, 2008, 09:00 PM
Mention of Jat city in Ramayana period

In Sarg 42 of Kishkindha Kanda in Ramayana - Directions to Westward Party in search of Sita are given as under:

Then Sugriva went to his father-in-law and Tara's father Sushena. He greeted him and said to the great sage Maareech's son Archismaan who is like Indra and Garud in valor and the other son of Sage Maareech Archishmaalyaa - "You take 200,000 (2 lakh) Vanar under the leadership of Sushena and go to search Vaidehee in west, Sauraashtra and Chandrachitraa (present day Mathura) Desh. Search for Her in Kukshi Desh where beetle nut, Bakul and Uddaalk trees grow. There you will search Her in dry lands, waters, forests, mountains etc.

Further, you will find a sea (Arabian Sea) in which many sharks and crocodiles live in. Near that sea, you will find a forest where Ketakee, Tamaal, Kaarikel (coconut) trees grow. After that you will find Murachee and Jatapur cities. Next you go to Avanti (this Avantee is another Avantee), Anglepaa and Alakshitaa.

After this you will arrive at the mouth of River Indus (Sindhu). Near it is Hem Giri Parvat (Som Giri Parvat) which has numerous summits and on which there are many huge tall trees. Here live flying lions who take Timi named Matsya (fish or sharks) and elephant seals on the trees. You will search this mountain thoroughly.

Here we find mention of Jatapur means 'the city of Jats' near Avanti and after it lies Sindhu River.

किष्किन्धाकाण्डे द्विचत्वारिंशः सर्गः ॥४-४२॥ in Ramayana mentions Jat in Sanskrit as under:

वेलातल निवेष्टेषु पर्वतेषु वनेषु च ।
मुरची पत्तनम् चैव रम्यम् चैव जटा पुरम् ॥४-४२-१३॥

कपयो विहरिष्यन्ति नारिकेल वनेषु च ।
तत्र सीताम् च मार्गध्वम् निलयम् रावणस्य च ॥४-४२-१२॥

अवंतीम् अंगलेपाम् च तथा च अलक्षितम् वनम् ।
राष्ट्राणि च विशालानि पत्तनानि ततः ततः ॥४-४२-१४॥

सिंधु सागरयोः चैव संगमे तत्र पर्वतः ।
महान् हेम गिरिः नाम शत शृंगो महाद्रुमः ॥४-४२-१५॥

arvind1069
October 20th, 2008, 12:55 PM
Jats are the earliest kshatriyas. The mention of Jat word by the famous Sanskrit scholar Panini of 900 BCE in his Sanskrit grammar known as Ashtādhyāyī in the form of shloka as जट झट संघाते or “Jat Jhat Sanghate”. Which means the terms 'Jat' and 'democratic federation' are synonymous. It proves that the Jats are the most ancient people.

Jats in Shiva Stotra

Shiva Stotra is another most ancient epic, which mentions one thousand names of Lord Shiva, also mentioned in ‘Shalya Parva’ of Mahabharata, in which one of the names of god is ‘Jat’ and appears at serial number 489. Mahabharata Anushasan Parva chapter 17 shloka 89 reads as under:

महानखो, महारोमा, महाकोशो, महाजट: Mahānakho, Mahāromā, Mahākosho, Mahājata

प्रसन्नश्च, प्रसादश्च, प्रत्यो, गिरिसाधन: Prasannasha, Prasādasha, Pratyo, Girisādhana

Meaning - Mahanakha, Maharoma, Mahakosha, Mahajata, Prasanna, Prasada, Pratyaya, Girisadhana are the names of Lord Ishvara.

How old is Jat

According to an ancient story Brahma appointed Kartikeya as the commander of all the beings. Kartikeya got various gifts out of which there was a lord of all commanders named ‘Jat’. (Mahabharata Shalya Parva chapter 44 and 45). The shloka reads as under:

अक्ष: सन्तर्जनो राजन् कुन्दीकश्च तमोन्नकृत । Akshah santarjano rājana kundīkashcha tamonnakrita

एकाक्षो द्वादशक्षश्च तथैवैक जट: प्रभु ।। ५८ ।। Ekaksho dvadashkshashcha tathaivaika jatah prabhu

Meaning – Aksha, Santarjana, Kundika, Tamonnakrata, Ekaksha, dvadasha, and a ‘Jat’ lord of all (O Rajana ! gifted to swami Kartikeya)

It is believed in Hindu mythology that Brahma was the creator of the universe. As per Hindu cosmology the period of creation of the universe by Brahma was 1,97,29,49,108 years back in samvat 2063 (2006). It means the word ‘Jat’ is as old as the universe. [1]

Jats in Rigveda

Jats find a mention in most ancient Indian literature. Over sixty clans are named in the Rig Veda.[2] In the Mahabharata as they are mentioned ‘Jartas’ in ‘Karna Parva’. The famous Sanskrit scholar Panini]] of 900 BCE has mentioned in his Sanskrit grammar known as Ashtyāyī in the form of shloka as जट झट संघाते or “Jat Jhat Sanghate”. This means that the terms 'Jat' and 'democratic federation' are synonymous. He has mentioned many Jat clans as settled in Punjab and North west areas.

Jats in Grammar of Chandra

Jats are mentioned in the grammar treatise of Chandra of the fifth century in the phrase sentence अजय जर्टो हुणान or “Ajay Jarto Hunān, which refers to the defeat of Huns by the Jats under the leadership of Yasodharman. The inscription of Mandsaur also indicates that Yasodharman, the ruler of Malwa, was a Jat of the Virk gotra ( clan). [3]

Jats in the Deva Samhitā

There is mention of Jats in “Deva Samhitā” [4] in the form of powerful rulers over vast plains of Central Asia. For example in the 'Deva Samhitā' of Gorakh Sinha from the early medieval period, when Pārvatī asks Shiva about characters of Jats, Shiva tells her like this in sanskrit shloka-15 as under:

महाबला महावीर्या, महासत्य पराक्रमाः Mahābalā mahāvīryā, Mahāsatya parākramāh

सर्वाग्रे क्षत्रिया जट्टा देवकल्पा दृढ़-व्रता: Sarvāgre kshatriyā jattā Devkalpā dridh-vratāh

Meaning - 'They are, like gods, firm of determination and of all the Warriors, the Jats are the prime rulers of the earth.'

Shiva explains Parvati about the origin of Jats in Shloka –16 of Deva samhita:

श्रृष्टेरादौ महामाये वीर भद्रस्य शक्तित: hrishterādau mahāmāye Virabhadrasya shaktitah

कन्यानां दक्षस्य गर्भे जाता जट्टा महेश्वरी Kanyānām Dakshasya garbhe jātā jatta maheshwarī.

Meaning – 'In the beginning of the universe with the personification of the illusionary powers of Virabhadra and Daksha’s daughtergana's womb originated the caste of Jats'.

In the shloka-17 of 'Deva Samhitā' when Pārvatī asks about the origin of Jats, Shiva tells Parvati that:

गर्व खर्चोत्र विग्राणां देवानां च महेश्वरी Garva kharchotra vigrānam devānām cha maheshwarī

विचित्रं विस्मयं सत्वं पौराण कै साङ्गीपितं Vichitram vismayam satvam Pauran kai sāngīpitam

Meaning - 'The history of origin of Jats is extremely wonderful and their antiquity glorious. The Pundits of history did not record their annals lest it should injure and impair their false pride and of the vipras and gods. We describe that realistic history before you'.

Etymology of the word "Jat"

The most acceptable theory about the origin of the word, 'Jat' is that it has originated from the Sanskrit language word “Gyat” . The Mahabharata mentions in chapter 25, shloka 26 that Lord Krishna founded a federation ‘Gana-sangha’ of the Andhak and Vrishni clans. This federation was known as ‘Gyati-sangh’. Every member of this sangha was called Gyat.
over a period of time due to linguistic variaions it became Jat. [5]

The other prominent theory of the word's origins is that Jat came from the word Gaut tribal name of some Indo-Aryan tribes of Central Asia (such as those which later became Gauts/Goths and settled in Europe), which was written in 'Jattan Da Ithihas'. It has also been mentioned by Bhim Singh Dahiya. [6]

According to the historian 'Ram Lal Hala' the word Jat is drived from word 'Yat'. There was a king named 'Yat' in Chandra Vanshi clan who was ancestor of Lord Krishna. The Jats are descendants of King Yat. 'Yat' later changed to 'Jat'.[7]

Need to search epics

Since the word Jat existed from the beginning of the universe it must find place in various Indian epics. The main Indian epics worth mentioning are as follows: Vedas (Rigveda, Yjurveda, Samaveda, Athavaveda), Samhitas, Brahmanas, Aranyakas, Upanishadas, Vedanga (Shiksha, Chandas, Vyakarnas, Nirukta, Jyotisha, Kalpa), Mahabharata, Ramayana, Purana, Smriti, Bhagvadgita, Panchatantra, Kumar Vyasa Bharata, Stotra, Ramacharitamanas.

I searched some of the Indian and Hindu epics and produced as above some examples about the antiquity existence of word Jat and the history of Jats. It will be of great help to find more literature and linkages with the Jat history. In addition to the Hindu literature and epics the Buddhist and Jain books also have a great treasure about Jat history, not explored so far. Thus there is a need to research these sacred epics if we have to reconstruct the true Jat history.

References

1. Dr Mahendra Singh Arya, Dharmpal Singh Dudu, Kishan Singh Faujdar & Vijendra Singh Narwar, Adhunik Jat Itihasa, Agra 1998
2. Bhim Singh Dahiya, Aryan Tribes and the Rig Veda, Dahinam Publishers, 16 B Sujan Singh Park, Sonepat, Haryana,India,1991
3. CV Vaidya, History of Medieval Hindu India
4. Thakur Deshraj, Jat Itihas (Hindi), Maharaja Suraj Mal Smarak Shiksha Sansthan, Delhi, 1934, 2nd edition 1992 page 87-88.
5. Dr Natthan Singh, Jat-Itihas, (Jat History), page-41:Jat Samaj Kalyan Parishad, F-13, Dr Rajendra Prasad Colony, Tansen marg, Gwalior, M.P, India 474 002 2004
6. Bhim Singh Dahiya, Jats the Ancient Rulers, Dahinam Publishers, Sonepat, Haryana
7. Ram Lal Hala, Jat Kshatriya Itihas

what??rigved main jat clans mentioned hai.....impossible.
rigved main kisi jaati, samaj, desh, mahapurush ka itihaas nahi hai. forget about jat gotras mentioned in rigved. ved ka meaning itni asani se nahi pata lagta. is mantra ka asli meaning janne ke liye swami dayanand saraswati ka rigved par bhashya pariye. apni taraf se hum kuch bhi meaning nikaal den, yetheek nahi hai

lrburdak
October 20th, 2008, 08:04 PM
Arvindji,

The following text on Jatland Wiki Link is mainly based on Bhim Singh Dahiya's book "Aryan Tribes and the Rig Veda":

http://www.jatland.com/home/Rigvedic_tribes

You may like to read this article and comment.

Regards,

lrburdak
October 23rd, 2008, 10:35 PM
Jarta (जर्त) or Jartika (जर्तिक) or Jarttika (जर्तिक) Jarita (जरित) is one of The Mahabharata Tribes, living in ancient time in the vicinity of Sakala and who are mentioned in the Karna Parva of the Mahabharata. (VIII.30.14)

Some historians have propagated a theory of origin of Jats from Jartas based on similarity of sound of Jat, Jarta and Jartrika. This theory has been rejected by Jat historians like Hukum Singh Pawar (Pauria). He writes that just as the later Kushan-Saka-Jats were assimilated with the aboriginal Jats, so might have Jartas been absorbed into them. [1]

Meaning of Jarta

Jat historian Atal Singh Khokhar , author of the book on Jat history in Hindi - "Jāton kī Utpati evam Vistār (Jarta taranginī)" जाटों की उत्पत्ति एवं विस्तार (जर्त तरंगिणी), 2002, writes that those who produced food after irrigating the earth with water were known as Jats (Jarita).

Bhim Singh Dahiya quotes the commentary on Unadi Sutra (V.52), the meaning of the word Jarta as roma, i.e. hair. Durga Simha (7th century AD)says, "Jartah Dīrgharoma" , i.e. the Jats have long hair. This meaning has obviously been given because traditionally the jats kept long hair on the heads and also had beards. [2] He further writes quoting Jain author vardhamana who mentions Sakas and Jartas in 1197 vikram era i.e. 1139-40 AD.[3] He writes that the word jat however, is not an apabhransha of Jarta. Jarta itself is sanskritized form of Jat, in the same manner as Gujars are named Jurjara and Munda made into Murunda. [4]

Jarita in Rigveda

Rigveda (X.27.1), (III.15.5), (VIII.100.4) mention about the tribe Jarita (जरित).

असत सु मे जरितः साभिवेगो यत सुन्वते यजमनय शिक्षम |
अनाशीर्दामहमस्मि परहन्ता सत्यध्व्र्तं वर्जिनायन्तमाभुम || Rigveda (X.27.1)[5]

asat su me jaritaḥ sābhivegho yat sunvate yajamanaya śikṣam |
anāśīrdāmahamasmi prahantā satyadhvṛtaṃ vṛjināyantamābhum || Rigveda (X.27.1)

अछिद्रा शर्म जरितः पुरूणि देवानछा दीद्यानः सुमेधाः |
रथो न सस्निरभि वक्षि वाजमगने तवं रोदसीनः सुमेके || Rigveda (III.15.5)

achidrā śarma jaritaḥ purūṇi devānachā dīdyānaḥ sumedhāḥ |
ratho na sasnirabhi vakṣi vājamaghne tvaṃ rodasīnaḥ sumeke ||

अयमस्मि जरितः पश्य मेह विश्वा जातान्यभ्यस्मि मह्ना |
रतस्य मा परदिशो वर्धयन्त्यादर्दिरो भुवना दर्दरीमि || Rigveda (VIII.100.4)

ayamasmi jaritaḥ paśya meha viśvā jātānyabhyasmi mahnā |
ṛtasya mā pradiśo vardhayantyādardiro bhuvanā dardarīmi || Rigveda (VIII.100.4)

Jarta in Mahabharata

Jartikas are are mentioned in the Karna Parva of the Mahabharata. (VIII.30.14)

शाकलं नाम नगरम आपगा नाम निम्नगा
जर्तिका नाम बाह्लीकास तेषां वृत्तं सुनिन्थितम [6]

śākalaṃ nāma nagaram āpagā nāma nimnagā
jartikā nāma bāhlīkās teṣāṃ vṛttaṃ suninditam ...Mahabharata (VIII.30.14)

The Mahabharata contains several chapters, devoted to the description of the different tribes of the punjab and Sindh-the home of the Jat people within historic times. A people known as Jartikas is mentioned along with the Madrakas-both called Bahikas. The acrimonious reply of Karna to Shalya, king of Madrakas contains a graphic in Karna Parva Mahabharata through distorted picture of the habits and character of these people. [7] K R Qanungo mentions incidence from Mahabharata that there is a town named Sakala and river named Apaga where section of the Bahikas, known as the Jartikas, dwell. Their character is very repressible.He mentions about a Bahika who had to sojourn for a time in Kuru-jungal country sang the following song about the women of his country:

"Though a Bahika, I am at present an exile in Kuru-jangal country; that tall and fair-complexioned wife of mine, dressed in her fine blanket certainly remenbers me when she retires to rest. Oh! when shall I go back to my country crossing again the Satadru (the Sutlej) and Iravati and see beautiful females of fair complexion, wearing stout bangles, dressed in blanket and skins, eye-sides coloured with dye of Manshila, forehead, cheek and chin painted wit collyrium (tatooing ?). When shall we eat under the pleasant shade of Shami, Peelu and Karir, loaves and balls of fried barley powder with waterless churned curd (kunjik), and gathering strength, take away the clothes of the wayfarers and beat them?" [8]

Theory of origin of Jats from Jarta

Theory of origin of Jats from Jartas is the theory proposed by some historians based on similarity of sound of Jat, Jarta and Jartrika. Campbell and Grierson [9] are the pioneer linguists who probably find the earliest notice of the Jats in the Jarttikas of the Sanskrit literature. Prof. Lassen [10] and Cunningham [11], also did not lag behind to identify them with the Jarttikas . But the chief exponent of the theory is C. V. Vaidya who asserts that the Jats are the Jarttikas or Jartas, living in ancient time in the vicinity of Sakala and who are mentioned in the Karna Parva of the Mahabharata. He writes, [12]

"Of the three communities i.e. the Marathas, Rajputs, and (Gujars) the Jats are the oldest. They are mentioned in the Mahabharat as Jartas. Their first mention is in the sentence ajay jarto hunan in the grammar of Chandra of the fifth century A.D. Their ethnological characteristics, i.e. their fair complexion, tall stature, high nose and long head, clearly show that they are Aryans. The innate sense of caste prejudice in India has greatly prevented the mixture of races and the Jats have preserved their blood almost uncontaminated. Though treated as Shudra by modem opinion owing to their being agriculturists and their practice of widow marriage, they are the purest Aryans in India and belong to the first race of Aryan invaders, according to our view, the Solar race of Aryans who originally settled in the Panjab". [13]

Dr. Siddhantashastree [14] and Dr. B.N. Puri [15] also connect the Jats with the Jartas or Jarttikas of the Epic . Bhim Singh Dahiya [16] concedes that Jat is as good a Prakrit form of the Sanskritised Jarta as Gujar is of Gurjara. Yet another historian of the Jats, Lt. Ram Swarup Joon [17] for whom they are the descendants of the Lunar race of Aryans, believes that all the twelve Bahika tribes, including the Jarttikas, though ungracefully depicted in the Karna Parva, do prove the existence of the Jats (Jarttikas) in the Punjab at the time of Mahabharata. The Jats were known as DJats [18] in the ancient Arab world. The Encyclopaedia of Islam [19] also identifies them with the Jartas who were the Middle Indo-Aryans of post-Sanskritic Indian origin in the Punjab and Sindh. [20]


The staunchest adherent of the theory is perhaps Buddha Prakash. He not only harps on the tune of C.V. Vaidya, but also furnishes additional information regarding the Jarttika, the alleged ancestors of the Jats. He [21] writes,

"It appears that the advent of the Jarttikas or Jartas, who are identical with the Iatii, who together with the Takhoroi, lived near the northern section of the Jaxartes around Taskend, according to Ptolemy, and whose modern descendants, called the Jats, are spread over the whole of the Panjab and mainly responsible for the outlandish features of the Madras, These Jartas were alien to Indian culture, as is manifest from the tone of denunciation, in which their habit of drinking wine, fermented from jaggery and rice, and eating beef with garlic in the form of rolls and chops, is referred to in the Mababharata. As a result of these tribal admixtures, the Madras suffered a setback in the estimation of the orthodox people". [22]

Buddha Prakash [23] continues further that:

"in the beginning centuries of the first millennium B.C. the Jartas and Abhiras spread in the Panjab and caused a degeneration in the morals and manners of its people. In the post-Vedic period, the Jartas had moved into the Panjab and occupied the Madra capital Sakala... In the opinion of Rawlinson [24], they were identical with the Saka people called Jata or Gata. They were divided into two branches, the Massagetae (big Gata-Jata) and Thyssagetae (small Gata-Jata). Their western wing migrated into Europe and came to be known as Goth and eastern branch descended into India and was called Jarta. Their modern representatives are the Jats, who constitute the backbone of the people of the Panjab". [25]

Buddha Prakash [26] also says "a group of Scytho-Iranian tribes, viz. the Arjunayana, Virka, Yaudheya, Balhikas, etc. were penetrating into Punjab in that very period. The Balhikas are said to be offspring of the Pisachas, A variant of Balhika is Valhika in the Mahabharata and another is Vahika". [27]

Panini [28] uses the term Vahika for the whole of the Punjab up to the confines of Usinara. Katayana [29] derives Vahika from 'bahi' (outside) and considers the Vahika country outside the pale of Brahmanical society. The Epic Mahabharata[30] also follows this etymology and all the people of this country were called Vahikas. These people are said to be offspring of two demons, Bahi and Heeka or Hika, residing in the Vipasa river and are denounced in the Mahabharata [31]. [32]

lrburdak
October 23rd, 2008, 10:36 PM
Coming now to the contemporary evidence of the classical period during which the Mahabharata was mainly interpolated, we know that it is not deficient to thwart the claim of the authors of the Mahabharata and that of the later writers who propagated the flimsy picture of the Vahika tribes. General Chesney [33] informs us that "the Greeks were loud in praise of the Indians; never in all their eight years of constant warfare had they met with such skilled and gallant soldiers, who, moreover, surpassed in stature and bearing all the other races or Asia .... The Indian village community flourished even at the distant period, and in the brave and manly race which fought so stoutly under Poros twenty two centuries ago we may recognise all the fine qualities of the Panjabi agrarian people of the present day, the gallant who fought us in our turn so stubbornly, and now the most valuable component of the Indian empire, and the best soldiers of its Queen Empress'. This reference, undoubtedly, points to "the accursed" Ayudhajivi ganas of the Bahikadesa and their descendants, the Jats.[34]

External sources on Jartas

It is worth mentioning that some external sources also throw light on the Jartas, but they neither connect them with Jartikkas or Madras, nor do they denounce them. Pliny [35] the Elder, a Roman scholar (AD 23-79) places Garatae Jartas in the level country of Amanda near Taxila [36] Ptolemy [37] also refers to Zaratoi of Indo-Scythian in in Lower Indus, which to N L De [38] lies near Jalandhar. These sources establish the existence of the Jarta in Panjab and Sindh, but they do not speak adversely of them. Rather, the Bahikas are admired "for decorous behaviour and good ways of life [39]". Strabo [40] and Mgagasthenes [41] found them "simple and frugal,orderly in behaviour, observing self restraint in theft and not given to drinking except at sacrifices'. Diodorus [42] found them governed by laws in the highest degree salutary and their political system as one to admire; beauty was held among them in the highest estimation in preference to dowry etc." and "the inhabitants of these cities (Sangala or Sakala)" are generally held "in higher estimation than the rest of their countrymen". [43]

Theory of origin of Jats from Jarta rejected

Hukum Singh Pawar (Pauria) sums up the discussion on the theory: it may, in capsule, be remarked that the version of the Mahabharata, regarding the Jarttikas and their gloomy picture, cannot be considered reliable because of its more-than one redactions, revisions and interpolations at different times by different scholars with vested interests. The contention of scholars, who question the very existence of the Jarttikas and Sakala at the time of the Epic war, cannot be dismissed lightly and deserves further investigations. The evidence from other sources pertaining to the contemporary period, during which the Great Epic is believed to have been largely interpolated, not only does not support the calumny but, on the other hand, it forcefully contradicts the picture purporting to assassinate the character of the Vahika warrior tribes, the progenitors of the Jats. Modern scholars, who have burnt mid-night oil in making an intensive as well as extensive study of the Great Epic and of the position and status of women in the Heroic Age of Indian history, are not found wanting in rejecting the nefarious depiction of the Vahika women as absurd and preposterous. The purpose of the theory, instead of tracing the origin of the Jats, was threefold i.e. primarily to represent the Jats as outlanders (Vahikas or Bahikas) in the sense that they hailed from other adjoining countries whereas they are, being the purest Aryan, the autochthons in India; secondly to denounce them perpetually in popular estimation, by identifying them with the obnoxiously painted Jarttika or Jartas, as fallen and degenerated as depicted in the great epic; thirdly to denounce the ancestors of the present Jats for adopting Buddhism and for not submitting to the yoke of brahmanism which after its revival sought to impose on them in ancient period. A clever play upon words with similar sounds has been made to conceal the truth, which cannot be easily understood by common man. [44]

Even if we accept the identification of the modern Jats with the ancient Jarttikas or Jartas, we, as noticed above, find the life and character of the two people poles apart. In all probability the Jartas were followers of Zoroastara (Zaratushtra = Zarat + ushtra, Traraaporevala, 1951: 73f and Rahurkar, 1964: 130) who, as informed by Max Muller [45] , before their schism with the followers of Vedic religion, "were a colony from northern India and who were Ahura Worshippers". The coins of Kanishka [46] present besides others the Zoroastrian gods also. We have every reason to gather from it that some of the Zoroasstrians must also be in the Panjab and Sindh during his reign. Like the Sakas and Kushanas they must have been naturally denigrated by the champions of the Brahmanical faith. Just as the later Kushan-Saka-Jats were assimilated with the aboriginal Jats, so might have Jartas been absorbed into them. But we must remember that the Jarta admixture is something different from Jarta origin of the Jats. Hence, the theory is rejected as much a futile effort as the scaling of the height of the Everest by a blind with a raw cotton thread."[47]

References

1. ↑ Hukum Singh Pawar (Pauria): The Jats - Their Origin, Antiquity and Migration (1993), Publisher - Manthan Publications Rohtak, ISBN-8185235-22-8, p. 61
2. ↑ Bhim Singh Dahiya : Jats, the Ancient Rulers, A clan study in the Pre Islamic period, 1982, Sterling Publishers New Delhi, p.22
3. ↑ Ganaratna Mahodahi, karika 201
4. ↑ Bhim Singh Dahiya : Jats, the Ancient Rulers, A clan study in the Pre Islamic period, 1982, Sterling Publishers New Delhi, p.22-23
5. ↑ The Rig Veda in Sanskrit
6. ↑ Mahabharata Karna Parva (VIII.30.14)
7. ↑ K R Qanungo:History of the Jats, Ed Dr Vir Singh, 2003, p.6
8. ↑ K R Qanungo:History of the Jats, Ed Dr Vir Singh, 2003, p.7
9. ↑ K R Qanungo:History of the Jats, Ed Dr Vir Singh, 2003, p.6
10. ↑ Archeological Survey Report of India, Vol. 11, 1863-64, p. 3
11. ↑ Anc. Geog. of Ind., 1924, Calcutla, p. 696
12. ↑ His. of Med. Hindu Ind., Vol. I, 1979, N. Delhi, pp. 86 ff
13. ↑ Hukum Singh Pawar (Pauria): The Jats - Their Origin, Antiquity and Migration (1993), Publisher - Manthan Publications Rohtak, ISBN-8185235-22-8, p. 40
14. ↑ Correspondence with author-Hukum Singh Pawar
15. ↑ Ind. in the Time of Patanjali, 1957, Bombay, p. 77. But he d ~s not hold the Jarttikas as Jats
16. ↑ Jats (The Ancient Rulers), 1983, Delhi, pp. 22f
17. ↑ History of Jats, 1967, Delhi, p. 15. I
18. ↑ Strange, G. Le.; Eastern Caliphate, 1966, London, pp. 244 331. Westphal- Hellbusch
19. ↑ Ency. of Islam, Vol. 11. p. 488. I
20. ↑ Hukum Singh Pawar (Pauria): The Jats - Their Origin, Antiquity and Migration (1993), Publisher - Manthan Publications Rohtak, ISBN-8185235-22-8, p. 40
21. ↑ Pol. & Soc. Movements in Anc. Pb. 1964, Delhi, pp. 114,2.)1.
22. ↑ Hukum Singh Pawar (Pauria): The Jats - Their Origin, Antiquity and Migration (1993), Publisher - Manthan Publications Rohtak, ISBN-8185235-22-8, p. 41
23. ↑ Ibid. pp. 219, 243, 251.
24. ↑ History of Herodotus, Vol. III, pp. 185,209. ii.
25. ↑ Hukum Singh Pawar (Pauria): The Jats - Their Origin, Antiquity and Migration (1993), Publisher - Manthan Publications Rohtak, ISBN-8185235-22-8, p. 41
26. ↑ Buddha Prakash, op. cit., pp. 135f
27. ↑ Hukum Singh Pawar (Pauria): The Jats - Their Origin, Antiquity and Migration (1993), Publisher - Manthan Publications Rohtak, ISBN-8185235-22-8, p. 41
28. ↑ Ashtadhyayi, IV, 2,117-118; V. 3, 114
29. ↑ Buddha Prakash, op.cit., pp. 136
30. ↑ Mahabharata, VIII, 44
31. ↑ Infra
32. ↑ Hukum Singh Pawar (Pauria): The Jats - Their Origin, Antiquity and Migration (1993), Publisher - Manthan Publications Rohtak, ISBN-8185235-22-8, p. 41
33. ↑ McCrindle, J.W., Ancient India (New Ed.) New Delhi,p.345
34. ↑ Hukum Singh Pawar (Pauria): The Jats - Their Origin, Antiquity and Migration (1993), Publisher - Manthan Publications Rohtak, ISBN-8185235-22-8, p. 54
35. ↑ Majumdar R C, Classical Accounts of India,p.345
36. ↑ Pliny, VI.23,ASR, Vol.II,1863,p.6
37. ↑ Ancient India As described by Ptolemy, ed. McCrindle rep. by Surendra Nath Majumdar, Calcutta 1927
38. ↑ Majumdar,op.cit.,p.373
39. ↑ Satya Shrava, Saka in India, New Delhi,1981,p.5
40. ↑ Strabo, Bk. XV.1.53,54-59, Q, by Majumdar RC, Clasical Accounts of India, pp. 269-75
41. ↑ Ibid. History and Culture of Indian people, vol.II (The Age of Imperial Unity), p.69
42. ↑ Majumdar, op.cit., p.170-171. Jayaswal,op.cit., p.56
43. ↑ Hukum Singh Pawar (Pauria): The Jats - Their Origin, Antiquity and Migration (1993), Publisher - Manthan Publications Rohtak, ISBN-8185235-22-8, p. 54
44. ↑ Hukum Singh Pawar (Pauria): The Jats - Their Origin, Antiquity and Migration (1993), Publisher - Manthan Publications Rohtak, ISBN-8185235-22-8, pp. 60-61
45. ↑ Science of Language, Vol.II, p.279 (5th ed.)
46. ↑ Upadhyay, Bhagwan Saran, Feeders of Indian Culture,PPH, New Delhi, 1973, p.172
47. ↑ Hukum Singh Pawar (Pauria): The Jats - Their Origin, Antiquity and Migration (1993), Publisher - Manthan Publications Rohtak, ISBN-8185235-22-8, p. 61
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Note - This article is available on Jatland Wiki at - http://www.jatland.com/home/Jarta

ravichaudhary
October 24th, 2008, 02:54 AM
Luxmanji


So was there a tribe known as " jartas" or not?

In the MBH, there is some question as to whom Karan is referring to!

What you are looking is at a late entry, an addition to the MBH, done probably in the 18th century or so. The earlier version of the MBH does not contain this comment from Karan or refer to the Jartas.

You are unnecessarily giving prominence and legitimacy to this silly 18th century theory.

My humble suggestion is that you delete the entire article



Ravi Chaudhary

ravichaudhary
October 24th, 2008, 03:18 AM
This topic had been discussed in the Jathistory group, a few years ago.

I am reproducing the entire post for ease of reference

Ravi Chaudhary

http://groups.yahoo.com/group/JatHistory/message/399


Re: Jartikas

--- In JatHistory@yahoogroups.com, "adhin88" <adhin88@h...> wrote:

In the Mahabharata, we get this information on the Jartikas in
Karna Parvan, XLIV (translation Ganguli):


They are Panjabi people, a clan belonging to the Vahikas. The Vahikas
are close to the Madrakas, whose capital is Shakala, near the river
Apaga. The five Panjabi rivers (Panchanada) are described, and the
name of Aratta-Vahikas is mentioned.

The Jartikas are cleary called "a clan of the Vahikas' in the
translation! http://www.yorku.ca/inpar/karna_ganguli.pdf

Most scholars regard Jartikas as people or clan.

The section in the MBh edition as translated, has very infavourable
words about many Indian clans, like the Madras and Bahikas. It seems
that the later editors have had tremendous influence on the colouring
of the epic. Clans who were very learned and in high esteem from
ancient times, have got some bad critics later on.
As the word Aratta for the Panjab is fairly 'new', which is attested
in the Sumerian period of the 3rd millennium BC, the unfavourable
colouring in the later editions may have occurred from perhaps around
this time, close to 2000 BC, by people who were outside the Indus
cities, further east in Gangetic.

regards,
Ishwa



Or another way to interpret the same data.

The Karna Parva has been analysed and scrutinized by a number of
historians, two of whom were Thakur Desraj and Professor Hukam Singh
Pauria.

1) MBH DOES NOT KNOW THIS TERM JARTA TILL AFTER 1850 AD

The MBH was a text that has rewritten and rewritten many times, and
was still being re written in the late 18th century.

Desraj does not find the tribe JARTA or Jartika anywhere in the Jai
or the Bharat, the two earlier pre cursors to the Mahabharata. Robert
Schafer who studied the various recessions of the MBH from 1452 Ad to
1959 AD , including the critical edition, does not find any mention
of the Jartas or Jartikas anywhere

[/COLOR]
It would then be clear that this was late post 1850 AD interpolation.

Desraj, Niranjan Singh , also take the word to be a name of a person
not that of a tribe.

2) CUSTOMS OF THE MADRAS OF PUNJAB ARE VEDIC NOT BRAHMINIC

The quote itself from the MBH


" There is a town named Sakala and a river name Abaga, where a
section of the Bahikas known as the . Jartikas dwell….

…among the Bahikas, one at first becomes a Brahman, then a
Ksathriya, them a Vaish then a Shudra or a barber, then again a
Brahman and gin a slave."'

Sakala is identified with the Sakala or Sialkot by Cunningham, and
according to Panini it is Kathas a stronghold hold of the Kathoi, in
the Jhang district of Punjab. In the Buddhist period Sakala is found
as the capital of the Madra -s

From the above it is fairly clear that the Madras did not follow the
late -Hindu Caste system.

3) The Madra-s are Jats, and only one of the many clans of the Jats.
It only stands to reason that a sub section of a clan cannot become
the mother clan or tribe.


4) the clash was between Ideas, the rising tide of noveau Hinduism
against the Vedic and Buddhist leanings of the people of the Punjab.

5) the words are ascribed to Karna in the MBH, and by its many
authors all writing under the pseudonym Sauti Ugrashava.

Karna when he degrades the Madras in his diatribe, claims he heard
this about the Madras from a Brahmin, who had visited the country of
the Madras, and spoke of his travels to the land of te Madra-s at
the Court of the Kauravs.


Desraj takes the word to be a proper name , of a Rishi of the
times , named Jaritha or Jarathkas. This person was a Rishi of those
times, and a bit of a womanizer.

This version was not composed by Vyas but by Sauti, who was the third
author( Plural) of the MBH. Sauti was born in the Buddhist period,
and was probably very anti Jain. Sauti composed this story to
denigrate the Jain Raja Jarathkumar. According to C V Vaidya there
were three composers of the MBH, 10 Krishna Dvaipana Vyas, 2)
Vasimpana 3) Sauti.

After the 'War" Vyas composed JAI, then Vasiampyana composed
Bharata, and recited the Bharata to Janamjaya after his war against
the Nag ( Snake) people.() another Jat clan), and then later, Sauti
son of Suth Lamoaharshan, recited the Mahabharata .

( However since the MBH was revised right upto the 19th century AD
these dates much must be taken with a pinch of salt.).

The Sauti authors extended to MBH to 100,000 verses. The Jai had 8000
verses, the Bharata 24,000 verses.

The Sauti version had 18 chapters .

At the time of the composition of the MBH there was much clash
between the Jain, Buddhism and the noveau Hindu religions. To further
the Hinduism side Sauti denigrated all followers of other
religions.

lrburdak
October 24th, 2008, 08:21 AM
Raviji,

I have discussed this theory in totality taking views of various authors and highlighted the section - Theory of origin of Jats from Jarta rejected. I think this was thought necessary to remove confusions. As not much content is available on internet about this Mahabharata tribe.

The tribe was very much there as it mentioned both in Rigveda and Mahabharata. We have discussed both.

We had discussed on Jat History Yahoo groop as under:

"MBH DOES NOT KNOW THIS TERM JARTA TILL AFTER 1850 AD

The MBH was a text that has rewritten and rewritten many times, and
was still being re written in the late 18th century.

Desraj does not find the tribe JARTA or Jartika anywhere in the Jai
or the Bharat, the two earlier pre cursors to the Mahabharata. Robert
Schafer who studied the various recessions of the MBH from 1452 Ad to
1959 AD , including the critical edition, does not find any mention
of the Jartas or Jartikas anywhere."

To reveal the true picture we have taken this part of Karna Parva on Jatland Wiki which can be seen here:

http://www.jatland.com/home/Karna_Parva/Mahabharata_Book_VIII_Chapter_30

Now we see a difference if you compare Sanskrit version and English version. Sanskrit version has Balhika and Jartas mentioned but missing in English Versions. This section reveals conflict between various clans regarding social status and therefore is very importanr for research purpose. See a quote from above link:

"Brahman created the brahmanas from his mouth, and the kshatriyas from his arms. He created the Vaishyas from his thighs and the Shudras from his feet. In consequence of the intermixture of those four orders, O Bharata, from those four have sprung particular classes, viz., those born of men of superior classes wedding women of classes inferior to themselves, and vice versa. The kshatriyas have been described to be protectors (of the other classes) acquirers of wealth and givers of the same. The brahmanas have been established on the Earth for the sake of favouring its people by assisting at sacrifices, by teaching and acceptance of pure gifts. Agriculture and tending of cattle and gift are the occupations of the Vaishyas according to the scriptures. Shudras have been ordained to be the servants of the brahmanas, the kshatriyas, and the vaishyas. Similarly, the Sutas are the servants of kshatriyas, and not latter the servants of the former.

Regards,

ravichaudhary
October 24th, 2008, 08:20 PM
[QUOTE=lrburdak;185166]Raviji,

I have discussed this theory in totality taking views of various authors and highlighted the section - Theory of origin of Jats from Jarta rejected. I think this was thought necessary to remove confusions. As not much content is available on internet about this Mahabharata tribe.

The tribe was very much there as it mentioned both in Rigveda and Mahabharata. We have discussed both.

**************

I think you are missing the point.

The Mahabharat (MBH) reference is faulty.

It is a forgery, not there in other earlier versions of the Mahabharat

That would be debunking the issue, and bringing out clearly what needs to be said.

Your article has become simply a collection of various views, with no clear beginning or end.

You perhaps do not see it, but your article is very confusing.

and

It defeats our objective, which is to get a lucid history of our people out there.

Please think about deleting the article and starting fresh

We appreciate the hard work you are doing. Your putting Joon's book in HTML format is one of them.

We are very grateful for that


So please do not take my suggestions as any king of personal criticism of you


I have suggested before, and will do so again, that you should put your articles up for peer review by others, before you put them up on the websites, here and on wiki


Best regards


Ravi Chaudhary

lrburdak
November 2nd, 2008, 08:28 AM
Virata Parva, Mahabharata/ Book IV Chapter 12 shloka 13 mentions Kalkhanda as Kalakhanjas Asuras endued with huge bodies and great prowess.

तत्र मल्लाः समापेतुर थिग्भ्यॊ राजन सहस्रशः
महाकाया महावीर्याः कालखञ्जा इवासुराः Mahabharata (IV.12.13)

tatra mallāḥ samāpetur digbhyo rājan sahasraśaḥ
mahākāyā mahāvīryāḥ kālakhañjā ivāsurāḥ Mahabharata (IV.12.13)

Note - Here Asura may not be taken otherwise as Asura or Ahura is Iranian God.

You can see more on Jatland Wiki at

http://www.jatland.com/home/Virata_Parva%2C_Mahabharata/_Book_IV_Chapter_5

ravichaudhary
November 3rd, 2008, 07:51 PM
Virata Parva, Mahabharata/ Book IV Chapter 12 shloka 13 mentions Kalkhanda as Kalakhanjas Asuras endued with huge bodies and great prowess.

तत्र मल्लाः समापेतुर थिग्भ्यॊ राजन सहस्रशः
महाकाया महावीर्याः कालखञ्जा इवासुराः Mahabharata (IV.12.13)

tatra mallāḥ samāpetur digbhyo rājan sahasraśaḥ
mahākāyā mahāvīryāḥ kālakhañjā ivāsurāḥ Mahabharata (IV.12.13)

Note - Here Asura may not be taken otherwise as Asura or Ahura is Iranian God.

You can see more on Jatland Wiki at

http://www.jatland.com/home/Virata_Parva%2C_Mahabharata

/_Book_IV_Chapter_5


How do you derive Khankhanda from Khalkanja?

How does the J transform to a D?



Ravi Chaudhary

lrburdak
November 3rd, 2008, 09:22 PM
For example the word Education is also pronounced as Ejucation. Here D changes to J. Grimm's Law.

ravichaudhary
November 3rd, 2008, 11:02 PM
For example the word Education is also pronounced as Ejucation. Here D changes to J. Grimm's Law.

Luxmanji

You will have to do much better than that!

Where does Grimm's Law provide for this?

Try not to bring in English words. PLease provide your proof using words,from Sanskrit or Hindi etc



Ravi

snandal1
November 3rd, 2008, 11:20 PM
aah, what a good discussion, what a genious people ...ravi n burdak... vakt jaise kuchh thum sa gaya hai... djati... amorites in egypt who built monstrous pyramids came from the land djati about 2600 BC.

djatt pronounced as Djatt, jahan d pe kuchh aisa jor diya jata hai jaise ki ye j ke samaan ho...

jat versus jart really is gujjar-gurjar variation

mujhe to yaksh- yudhishthir samvad lag raha hai, geeta gyan lag raha hai,

the word sounds like the splash of the whip jjjatt

hindi varn mala me aisa koi shabd nahin tha, kisi indo european bhasha me nahin tha its o...o...mm...

its different from jis .... jis is just hisss...

but jats does take the different sound as if dumroo ka d jod diya ho shivji ka jat se pahle...

snandal1
November 4th, 2008, 01:28 AM
Luxmanji

You will have to do much better than that!

Where does Grimm's Law provide for this?

Try not to bring in English words. PLease provide your proof using words,from Sanskrit or Hindi etc



Ravi

rre burdakji, ke problem sse....

lets try words of braj...

my-moye
go-gayo....

try punjabi now


ekk...

doo-two
trae-tri in samskrit- and three in english...

charr-is difficult to equate with four

panch-five-phive

six-sexon-hexon-sindhu-hindu variation...

snandal1
November 4th, 2008, 01:30 AM
saptam-satt-seven... n seven is heaven right from english to india....satvan aasmann, sat phere...

snandal1
November 4th, 2008, 01:31 AM
aath in hindi-uthh in punjabi-eight in english...atwal jats

snandal1
November 4th, 2008, 01:33 AM
nau in braj n pnjabbi.. nauhwar jats mostly designated as chauhans 2day..nine in english...

snandal1
November 4th, 2008, 01:34 AM
duss in pnjabbi means reply means ten in english...dushwal, deshwal, deswal jats....

snandal1
November 4th, 2008, 01:39 AM
bisla an mla from ballabgarh is bees, meaning twenty...

snandal1
November 4th, 2008, 01:41 AM
meham 24 si, 84si, 360... why these number of villages are appearing on the scene? dont u think they are like the clock? why? because jaton ke raj me kabhi suraj nahin doobta tha...

snandal1
November 4th, 2008, 01:45 AM
har bees kos door pe is jat ki bhasha ka grimmes law banta hai burdakji... but the words change according to certain fixed laws....

like punjab aa ki matra kha jata hai...kaam (work) ko kumm bolta hai Jaat ko jutt bolta hai... etc.

snandal1
November 4th, 2008, 01:56 AM
80, 84...

99, ninnenveh the capital of assuria..(assyria)... the greatest two digit number....then 100, rawat, sehrawat means 100 rawat, meants sauraut...means lakhan (laxman in sanskritised form.. jats pronounce laxman as lakhan .... ram-lakhan..), then arab, kharab, neel, meel, moti, padm, shankh etc..

hindu, muslim, sikh, issai... mil ke chalo sub jat bhai...

snandal1
November 4th, 2008, 01:59 AM
as compared to rajpoots where 2-4 gaon ka raja was glorified as rana pratap....jats had mass conversions.... like west of ravi as muslim, then sikh, then arya samaji.... n so on...the jutt, gutt was in millions at least...

snandal1
November 4th, 2008, 02:08 AM
grimme derived his law based on european languages, he had no knowledge of Indian languages...its these languages n numeral system that was taken by arabs n later by europeans from indian jats...:)

singhran
November 4th, 2008, 02:40 AM
aah, what a good discussion, what a genious people ...ravi n burdak... vakt jaise kuchh thum sa gaya hai... djati... amorites in egypt who built monstrous pyramids came from the land djati about 2600 BC.

djatt pronounced as Djatt, jahan d pe kuchh aisa jor diya jata hai jaise ki ye j ke samaan ho...

jat versus jart really is gujjar-gurjar variation

mujhe to yaksh- yudhishthir samvad lag raha hai, geeta gyan lag raha hai,

the word sounds like the splash of the whip jjjatt

hindi varn mala me aisa koi shabd nahin tha, kisi indo european bhasha me nahin tha its o...o...mm...

its different from jis .... jis is just hisss...

but jats does take the different sound as if dumroo ka d jod diya ho shivji ka jat se pahle...


sir.,with due respect i beg to say ,you are better than ravi and burdak, you are asli genius ,in addition to being an expert historian you are a genius linguist also.aapke dwara jo udgar uper vyakt kiye gayen hai ,unhain padh kar dil shradha se overwhelmed ho gaya hai . apse ek vinati hai rana pratap ko maffi de do,kya pata wo jaat hi ho. aap jaise bade vidwan to chhote longo ke bare main likh kar apni pratibha waste nahi karna chahiye.aap history aur language ke sachin tendulkar hain ,jatland ko char chand lagate rahain

lrburdak
November 4th, 2008, 08:40 AM
Luxmanji

Try not to bring in English words. PLease provide your proof using words, from Sanskrit or Hindi etc

Ravi

Raviji,

Do you think Sanskrit has nothing common with English? Most of the English words are derived from Sanskrit. Some examples-

Brother=भ्रातृ
Mother= मातृ
Father=पितृ
Door=द्वार

Sanskrit is not restricted to Hindi only. It is the mother of many many world languages including english as well as Indian languages. The pre-Classical form of Sanskrit is known as Vedic Sanskrit, with the language of the Rigveda being the oldest and most archaic stage preserved, its oldest core dating back to as early as 1500 BCE,[Macdonell (2004] qualifying Rigvedic Sanskrit as one of the oldest attestation of any Indo-Iranian language, and one of the earliest attested members of the Indo-European language family.

Since both have commonality and since sanskrit was earlier only a spoken language, shift of sound is possible. Grimm's law explains the shift of sounds.

But How do you restrict [B]Kalkhandas to Hindi region and Hindi language only?

If you or any other member have any other evidences may please enumerate.

Regards,

lrburdak
November 4th, 2008, 10:13 AM
The Mahabharata Tribes includes one tribe - Pattachchara (पटच्चर) or Pattachchara (पतच्चर)

Pattachchara (पटच्चर) is mentioned in Virata Parva (IV.1.9)

सन्ति रम्या जनपथा बह्व अन्नाः परितः कुरून
पाञ्चालाश चेथिमत्स्याश च शूरसेनाः पटच्चराः
दशार्णा नव राष्ट्रं च मल्लाः शाल्व युगंधराः (IV.1.9)

They are also mentioned in Mahabharata Sabha Parva as a tribe of the south-west, defeated by Sahdeva (II.28.4); they joined Yudhisthira's army (VI.46.47). The Sabha Parva (II.13.25) lists them with the Yadava and Bhoja tribes who fled westwards for fear of Jarasandha.

सुकुमारं वशे चक्रे सुमित्रं च नराधिपम
तदैवापरमत्स्यांश च वयजयत स पटच चरान (II.28.4)

उथीच्यभॊजाश च तदा कुलान्य अष्टा थशाभिभॊ
जरासंध भयाथ एव परतीचीं थिशम आश्रिताः (II.13.24)

शूरसेना भद्र कारा बॊधाः शाल्वाः पतच चराः
सुस्दराश च सुकुट्टाश च कुणिन्थाः कुन्तिभिः सह (II.13.25)


पटच चरैश च हुण्डैश च राजन पौरवकैस तदा
निषाथैः सहितश चापि पृष्ठम आसीथ युधिष्ठिरः (VI.46.47)

The Mahabharata Tribe - Pattachchara (पटच्चर) or Pattachchara (पतच्चर) may be identified with Jat Gotra - Pachar (पचार)

Let us discuss the meanings of words involved:

पत - पत्ता, उन्नति के उपरांत होनेवाला ह्रास। विशेषतः ऐसी स्थिति जिसमें वैभव,संपत्ति आदि नष्ट हो चुकी होती है।

पट - पटकना, किसी व्यक्ति या वस्तु आदि को उठाकर झोंके के साथ पृथ्वी आदि पर गिराना।

चर वि. [सं.चर्(गमन)+अच्] 1.जो इधर-उधर चलता फिरता हो। जैसे-चर जीव या प्राणी। 2.जो विचरण करता रहता हो। विचरण करनेवाला। जैसे-खेचर, जलचर, निशिचर आदि। 3.जो अपने स्थान से इधर-उधर हटता-बढता रहता हो। जैसे-चर नक्षत्र या राशि। 4.खाने या चरनेवाला। पुं.1.वह व्यक्ति जो राज्य या राष्ट्र की ओर से देश-विदेश की बातों का छिपकर पता लगाने के लिए नियुक्त हो। गूढ़ पुरूष जासूस। 2.वह जो किसी विशिष्ट या कार्य की सिद्धि के लिए कहीं भेजा जाय। दूत। 3.ज्योतिष में देशांतर जिसकी सहायता से दिन-मान निकाला जाता है। 4.खंजन या खँडरिच नाम का पक्षी। 5.कौड़ी। 6.कौड़ियों या पासे से खेला जानेवाला जूँआ। 7.मंगल ग्रह। 9.मेष, वृष, मिथुन, आदि राशियाँ। 10.कीचड़ या दलदल। 11.वह जमीन जो नदी के साथ बहकर आनेवाली मिट्टी जमने से बनी हो। 12.वह गड्ढा जिसमें बरसात का पानी इकट्ठा हो। 13.नदी के बीच में बना हुआ बालू का टापू या मैदान। 14.नदी का किनारा जहाँ पानी कम हो।(लश,.) 15.नाव या जहाज में एक गूढ़े (बाहर की ओर) निकला हुआ आड़ा शहतीर) से दूसरे गूढ़े तक की लंबाई या स्थान। (लश.) 16.वायु। हवा। पुं. [अनु.] कपड़े,कागज आदि के फटने से होनेवाला शब्द।

More over we also get from meaning 4.खंजन या खँडरिच नाम का पक्षी that how ज and ड are interchangable in Hindi. Which also explains the curiosity of Raviji.

Regards,

ravichaudhary
November 4th, 2008, 08:27 PM
You are clouding the issue.

All I have used is one example, of your attempts to transform a J into a D, using your connection of Khalkanja to Khalkhanda.


As I have pointed out earlier, you are presenting a Jumble of information, without any clear foundations.

The same for your 'Jarta' Article, which is confusing to say the least, and has 'cut and paste' portions being passed off as original writing.

This kind of approach,as I have suggested earlier does more harm than good.

I would suggest again, that less output, but quality output would be vastly preferable.

Best regards


Ravi Chaudhary







Raviji,

Do you think Sanskrit has nothing common with English? Most of the English words are derived from Sanskrit. Some examples-

Brother=भ्रातृ
Mother= मातृ
Father=पितृ
Door=द्वार

Sanskrit is not restricted to Hindi only. It is the mother of many many world languages including english as well as Indian languages. The pre-Classical form of Sanskrit is known as Vedic Sanskrit, with the language of the Rigveda being the oldest and most archaic stage preserved, its oldest core dating back to as early as 1500 BCE,[Macdonell (2004] qualifying Rigvedic Sanskrit as one of the oldest attestation of any Indo-Iranian language, and one of the earliest attested members of the Indo-European language family.

Since both have commonality and since sanskrit was earlier only a spoken language, shift of sound is possible. Grimm's law explains the shift of sounds.

But How do you restrict [B]Kalkhandas to Hindi region and Hindi language only?

If you or any other member have any other evidences may please enumerate.

Regards,

ravichaudhary
November 4th, 2008, 08:41 PM
Pattachchara (पतच्चर)[/B] may be identified with Jat Gotra - Pachar (पचार)

Regards,

How are they so identified ?

You have not provided any reasoning or rationale!

Please try and see the problems you are creating!


Ravi

ravichaudhary
November 4th, 2008, 08:45 PM
T

4.खंजन या खँडरिच नाम का पक्षी।


More over we also get from meaning 4.खंजन या खँडरिच नाम का पक्षी that how ज and ड are interchangable in Hindi. Which also explains the curiosity of Raviji.

Regards,\\

Very interesting.


Khanjan or Khandrich,

Are they the two names, very different names, names for the same bird?

What bird is this?

lrburdak
November 4th, 2008, 09:27 PM
\\

Very interesting.


Khanjan or Khandrich,

Are they the two names, very different names, names for the same bird?

What bird is this?

Wagtail bird (English) = चर (Sanskrit) = खंजन या खँडरिच नाम का पक्षी (Hindi)

Hope it is now clear and shows that in Hindi both D and J are interchangeable.

So it is proved that Kalkhanda = Kalkhanja

Surely Mahabharata discusses about a tribe and it is at present found in Jats only.

Jart is sanskritized form of Jat. Prakrit Jat (जाट) Sanskrit (जट) Arbanized Jat (जत) are same.

lrburdak
November 4th, 2008, 09:53 PM
Patachchara is sanskritized form of Pachar in Prakrat.
Mahabharata mentions both Pattachchara (पटच्चर) or Pattachchara (पतच्चर)

पाञ्चालाश चेथिमत्स्याश च शूरसेनाः पटच्चराः
दशार्णा नव राष्ट्रं च मल्लाः शाल्व युगंधराः (IV.1.9)
Meaning-
In the thirteenth year of vanavasa Pandavas are supposed to pass their days undiscovered in the city of Virata. This is mentioned in Virata Parva.

Arjuna suggests to Yudhisthira, "...for purposes of residence, I shall mention some spots that are both delightful and secluded. Do thou select some one of them. Surrounding the kingdom of the Kurus, are, many countries beautiful and abounding in corn, such as Panchala, Chedi, Matsya, Surasena, Pattachchara, Dasarna, Navarashtra, Malla, Shalva, Yugandhara, Saurashtra, Avanti, and the spacious Kuntirashtra."

Now Pattachchara is mentioned with Surasena (Sura Jat Clan), Malla (Malla or Malli Jat clan) and Dasarna (Daspuria Jat clan). So Pattachchara can not be any thing other than Pachar.

शूरसेना भद्र कारा बॊधाः शाल्वाः पतच चराः
सुस्दराश च सुकुट्टाश च कुणिन्थाः कुन्तिभिः सह (II.13.25)

In the above shloka also Pattachchara is mentioned with Sura, Bhadra, bodha, Shalva and all these are Jat clans.

Raviji no Jat historian has suggested links with Mahabharata tribes with such evidences. Please try to understand sanskrit. It is not Jumble of information as said by you - "you are presenting a Jumble of information". It was done with great search from Mahabharat and not only Jat historians but others also did not try to make out sense from these information.

What harm will be done by this discussion I would like to know ? If Jats were there in Mahabharata period in what way it is against Jats?

snandal1
November 4th, 2008, 10:37 PM
I knew one kalkhanda on jat land. he was a true jat. but bit sceptical about his got, in western UP. There Jats evolved a policy of banning intermarriages among same jat/goth/got. because every jat has to be united ..

snandal1
November 4th, 2008, 10:53 PM
sir.,with due respect i beg to say ,you are better than ravi and burdak, you are asli genius ,in addition to being an expert historian you are a genius linguist also.aapke dwara jo udgar uper vyakt kiye gayen hai ,unhain padh kar dil shradha se overwhelmed ho gaya hai . apse ek vinati hai rana pratap ko maffi de do,kya pata wo jaat hi ho. aap jaise bade vidwan to chhote longo ke bare main likh kar apni pratibha waste nahi karna chahiye.aap history aur language ke sachin tendulkar hain ,jatland ko char chand lagate rahain


vaise aadmi to great hi tha, meri maan bhi gahlote hai... ye nalayak rajput the to hamare bhai hi..lekin rajasthan me jaton ki sankhya ghata thi... aise bhatere goth paida hue 1000 ad ke bad like chaudhary, thakur, rawat, rana, kayasth..., bhumihar, rajput... etc.. all southern districts of rajasthan are named after jat gots only... like chittore is jittore as alberuni mentioned it...sirohi is jat got no where found in rajput like more is only jat got nowhere found in rajput...sibi is another got nowhere in rajput then what these mor n sibi are doing at jittore?

banswada again is bains jat, nowhere in rajput is there n e bains the got of harshavardhan the virk or bains jat....

n jasselemer is ijjesslemeir even today on denmark-holland penninsala in jutland where other towns there are mor n arrihus...

there occurred no battle like haldi ghati... rana pratap tte us tte pahle hi bhaj liya thya...saari zindagi bhajta phirya yo bhalla manas aur last me chetak bhi thuk liya is bhagode nne bhagate bhagate... aur is bhagode ne bhagate bhagate us bechare ghode ke pran pakhure ud gaye...

he had no courage to be arrested like bhagat singh....

aur last tak bhi aqbar badshah yo balkh bukhare wala aansu peet peet ke roya ukk bhai yo kisya manas sse jis ka baap mera ghulam aur beta bhi per hatth koni thyave...marte dum tuk... no one knows where lastly Rana died.... another fictitious theory is there like prithvi raj raso...we only know up to the extent that rana was weeping with his dead body of chetak jo usse bhaga bhaga ke thuk ke mar gaya tha...udde nne kiti nne koi shakti singh us tte bhent karye thya...jo swayam aqbar ke dar ke mare haldi ghati me present koni thya...

snandal1
November 5th, 2008, 12:56 AM
Patachchara is sanskritized form of Pachar in Prakrat.
Mahabharata mentions both Pattachchara (पटच्चर) or Pattachchara (पतच्चर)

पाञ्चालाश चेथिमत्स्याश च शूरसेनाः पटच्चराः
दशार्णा नव राष्ट्रं च मल्लाः शाल्व युगंधराः (IV.1.9)
Meaning-
In the thirteenth year of vanavasa Pandavas are supposed to pass their days undiscovered in the city of Virata. This is mentioned in Virata Parva.

Arjuna suggests to Yudhisthira, "...for purposes of residence, I shall mention some spots that are both delightful and secluded. Do thou select some one of them. Surrounding the kingdom of the Kurus, are, many countries beautiful and abounding in corn, such as Panchala, Chedi, Matsya, Surasena, Pattachchara, Dasarna, Navarashtra, Malla, Shalva, Yugandhara, Saurashtra, Avanti, and the spacious Kuntirashtra."

Now Pattachchara is mentioned with Surasena (Sura Jat Clan), Malla (Malla or Malli Jat clan) and Dasarna (Daspuria Jat clan). So Pattachchara can not be any thing other than Pachar.

शूरसेना भद्र कारा बॊधाः शाल्वाः पतच चराः
सुस्दराश च सुकुट्टाश च कुणिन्थाः कुन्तिभिः सह (II.13.25)

In the above shloka also Pattachchara is mentioned with Sura, Bhadra, bodha, Shalva and all these are Jat clans.

Raviji no Jat historian has suggested links with Mahabharata tribes with such evidences. Please try to understand sanskrit. It is not Jumble of information as said by you - "you are presenting a Jumble of information". It was done with great search from Mahabharat and not only Jat historians but others also did not try to make out sense from these information.

What harm will be done by this discussion I would like to know ? If Jats were there in Mahabharata period in what way it is against Jats?

yes jats were present during mahabharat times, but burdakji mahabharat is bronze age civilization, pre-hucca.. pre-iron civilization... while daaru n copper/gold is mentioned in mahabharat... nowhere .... hucca n iron... is mentioned n e where .... no where radha is mentioned... its only one rukmani that krishna had...vo 16000 rani of krasna is fraud like 16000 rani of chittoregarh is fraud..in the time of khilji...

snandal1
November 5th, 2008, 01:05 AM
n this jodhpur naresh murdered dayanand in the garb of nanhin jan because he was too good a preacher...

shyam ji krishn verma turned pratham swadhinta sangram as 1857 revolution where nahar was hanged for nation...

rana pratap to hang bhi koni hoya... khali chittore pe ladya ... desh dharam tte us ke baap ki bhi bus ki koni...

jahan koi ek fotu koi rana pratap ka le kar aata hai vahan nahar singh ka kyon nahin ?

alll history is biased. n we jats are making it biased... jat khud rana pratap ka fotu.. bhagat singh ke saath kharidta hai...

i'm suggesting a new question how our indian govt picks up kranti karis?

but b4 that jat himself is the biggest moorkh upon earth...till today they are asking the benefits of reservation????????????

jaise rajput kabhi barood ki keemat nahin samajh paye aur har invader ke samne khud sir jhuka kar sare hindustan ka sir jhukvaya.....


ek sher shah suri ban gaya tha king babur ke baad us ne saare hindustan ka naksha badal ke rakh diya.


saari national highways aaj tuk usi ke naam par hain...

last me vo ek baaroodi top ka nirikshan karte hue hi mara gaya...

aur in rajputon ko aqbar ne

aur yahan tuk auranzeb ne kitni door tak topkhane se door rakha? ye sawai jai singh us aqbar ke pithoo ki katha swayam jaipur me us ki top kahti hai...

n e way jat aaj ki taarikh me vo hi galti kar rahe hain aarakhan ke vishaY ME jo ki rajpooton ne barood ka muquabla talwar se karne ki koshish ki thi..saari history rajput se bhari padi jaise ki asli khatriya ye hi the ... aur in ke saath aaj thuk jo hua ... aur in ke kaaran hindustan ka jo hua... vo jag ... zahir hai...

Jat will be another rajput if he does not understand resrvation....

lrburdak
November 5th, 2008, 08:24 AM
अनुस्वार (.) - स्वर के बाद नासिका से उच्चारण होने वाली ध्वनि को अनुस्वार कहते हैं. निचे प्रत्येक लाइन में अनुस्वार (.) का सही उच्चारण बताया गया है . इसका उच्चारण आगे आने वाले व्यंजन के पंचम वर्ण के समान होता है. इसके उच्चारण में ज्यादातर लोग गलती करते हैं. जैसे -

अंक में अनुस्वार का उच्चारण क् के पंचम वर्ण ङ् के समान होता है. सही उच्चारण - अङ्क

अंजलि में अनुस्वार का उच्चारण च् के पंचम वर्ण ञ् के समान होता है. सही उच्चारण - अञ्जलि

दंड में अनुस्वार का उच्चारण ट् के पंचम वर्ण ण् के समान होता है. सही उच्चारण - दण्ड

अंतर में अनुस्वार का उच्चारण त् के पंचम वर्ण न् के समान होता है. सही उच्चारण - अन्तर

भूकंप में अनुस्वार का उच्चारण प् के पंचम वर्ण म् के समान होता है. सही उच्चारण - भूकम्प

brahmtewatia
November 5th, 2008, 11:20 AM
can anyone throw some light on this identity... i appreciate his knowledge wch is amazing, but to me he seems to be a jig-saw puzzle (with due respect). :( i would also like to know about his contributions on JAT HISTORY... if any? :confused::confused::confused:
v
v
v

saurav nandal (http://www.jatland.com/forums/member.php?u=15317) <script type="text/javascript"> vbmenu_register("postmenu_186501", true); </script>
Active Member
Join Date: Nov 2007
Location: lucknow,up,india
Posts: 302

n this jodhpur naresh murdered dayanand in the garb of nanhin jan because he was too good a preacher...

shyam ji krishn verma turned pratham swadhinta sangram as 1857 revolution where nahar was hanged for nation...

rana pratap to hang bhi koni hoya... khali chittore pe ladya ... desh dharam tte us ke baap ki bhi bus ki koni...

jahan koi ek fotu koi rana pratap ka le kar aata hai vahan nahar singh ka kyon nahin ?

dndeswal
November 5th, 2008, 11:51 AM
.
कण्ठ, तालु, मूर्धा, दन्त, ओष्ठ और नासिका - ये मुख्य उच्चारण स्थान हैं । यदि हम पाणिनी की व्याकरण (अष्टाध्यायी) के ये सूत्र याद कर लें तो इनका स्वरूप व स्थान कभी भूलेंगे नहीं । ये छोटे सूत्र ये हैं :

अकुहविसर्जनीयानां कंठः - अ, आ, 'क' वर्ग के अक्षर (क-ख-ग-घ-ङ), ह और विसर्ग - इनका उच्चारण स्थान कंठ होता है ।

इचुयशानां तालु - इ, ई, 'च' वर्ग के अक्षर (च-छ-ज-झ-ञ), य और श - इनका उच्चारण स्थान तालु होता है ।

ऋटुरषाणां मूर्धा - ऋ, 'ट' वर्ग के अक्षर (ट-ठ-ड-ढ-ण) र और ष - ये मूर्धा से बोले जाते हैं ।

ॡतुलसानां दन्ताः - ॡ, 'त' वर्ग के अक्षर (त-थ-द-ध-न) और स - ये दांतों से उच्चारित होते हैं - जब तक हमारी जीभ दांतों को नहीं छूती, ये नहीं बोले जा सकते ।

उपूपध्मानीयानामोष्टौ - उ, ऊ 'प' वर्ग के अक्षर (प-फ-ब-भ-म) और सीटी (ध्मा) की आवाज - ये सब ओठों से उच्चारित होते हैं

ञमङणनानां नासिका च - ङ, ञ, ण, न, म - ये अपने-अपने वर्ग के अतिरिक्त नासिका द्वारा भी उच्चारित होते हैं । यदि अपने नाक को हम उंगलियों से दबा कर ये अक्षर बोलें तो ध्वनि नहीं निकलेगी ।

वकारस्य कण्ठोष्ठं - 'व' शब्द कंठ और ओंठों से बोला जाता है ।

हमारी जीभ उच्चारण में विशेष योग देती है, फिर भी ’जिह्वा’ या जीभ को महर्षि पाणिनि ने कोई जगह नहीं दी क्योंकि अकेली जीभ कोई शब्द नहीं निकाल सकती ! है न मजेदार बात !

.

dndeswal
November 5th, 2008, 12:08 PM
can anyone throw some light on this identity... i appreciate his knowledge wch is amazing, but to me he seems to be a jig-saw puzzle (with due respect). :( i would also like to know about his contributions on JAT HISTORY... if any? :confused::confused::confused:
v
v
v


ब्रह्म जी, सौरव नन्दल जब भी लिखता है, कई पोस्ट धड़ाधड़ लिख जाता है और फिर जल्दी ही edit भी कर जाता है । शायद उसे यह कला नहीं आती कि इतनी सारी पोस्ट लिखने की बजाय एक ही पोस्ट में बहुत कुछ लिखा जा सकता है । उसकी रुचि इतिहास में है, चाहे इस मामले में उसका ज्ञान अधूरा ही हो । इतिहास में बहुतों की रुचि नहीं होती, सौरव इसमें रुचि लेता है, इसलिए उसको उत्साहित करना ही ठीक है ।

ऊपर जोधपुर नरेश का जिक्र किया गया है । जोधपुर नरेश ने स्वामी दयानन्द की हत्या नहीं की । इतनी कथा जरूर है कि जोधपुर नरेश एक बार एक नर्तकी जिसका नाम "नन्हीं जान" था, का नृत्य देखा करते थे । जब स्वामी दयानन्द का सामना जोधपुर नरेश से हुआ तो उन्होंने राजा को धमकाते हुए कहा - आप एक राजा या सिंह (शेर) हैं, एक कुतिया से मन बहलाना आपको शोभा नहीं देता । इतना सुनकर जोधपुर नरेश का हृदय बदल गया और उसने व्यसनों को त्याग कर प्रजा के हित में ध्यान देना आरंभ किया ।

वैसे राजपूत समाज में आर्यसमाज का प्रचार इतना नहीं फैला जितना जाटों में ।
.

snandal1
November 6th, 2008, 02:24 AM
this itself is ur answere respected deswal ji. kyon nahin faila ye gyan un me. kyon nahin faila ye gyan top ka un me. where within five years naksha badal diya suri ne hindeustan ka. he just rose from the status of mere sipahi.. but he really did have the knowledge of basic principles of rules say for example , like top khana...

snandal1
November 6th, 2008, 02:26 AM
koi praja ke hit me dhyan nahin diya us ne aur last tuk jub sare rajput raja pakistan me mil rahe the, ye khali mewar hi tha.. jis ne usse oppose kiya...

snandal1
November 6th, 2008, 03:14 AM
can anyone throw some light on this identity... i appreciate his knowledge wch is amazing, but to me he seems to be a jig-saw puzzle (with due respect). :( i would also like to know about his contributions on JAT HISTORY... if any? :confused::confused::confused:
v
v
v

forget it brahm, there nothing amazing in history... nai nai bal kitne ukk judgemann abhi samne aa jayenge.....

jat never could seperate this western UP from rest of UP where even garrhwalis could seperate it out. at all costs...

rajput to fir bhi apne aap ko bacha le ga ki un ke bus ki kuchh bhi nahin tha. sare hindustan/pakistam ke rajput apne aap ko registan se origin trace karte hain...

un ke pas chara hi kya tha?

lekin jat apne aap ko kahan tak bacha paye ga, jat to punjab haryana western UP se apna origin trace karte hain...

this was certainly better than registan....

aur jahan registan ke jat ek intelligent and intellectual decision le rahe hain vahan baki bahre poore jat itihass ko kya jawab denge..

snandal1
November 6th, 2008, 03:17 AM
noon majara ka ek lft RS Joon paida hua. He wrote that n e race that does not know ita past loses soon its future also..dahiya later copied his theories and expanded them, like newton copied kepler law n expanded it...n kepler in turn copied arya bhatta, n expended it...

snandal1
November 6th, 2008, 03:27 AM
n e way me aap sub jaton me se hi hun...aaur mere dil ka dard pahchano...history is known by the winners...napolean said..

jat always adopted the latest theories of science but where he failed... to me ... jat was known as found to be on horse back since birth when horse was the swiftest animal upon earth...hence all these ashwamedhadik rechayen yagya per upkar ko, dharm maryada chala kar labh den sansar ko ..

nitya shradha bhakti se yagyadi hum karte rahen rog peedit vishwa ke sanskar sub harte rahen...

bhawana mit jaye man se paap attyachar ki ...

bhawanayen poorn howen yagya se sub nar naar ki....

is samay jaton ke paas koi chara hi nahin hai, siway reservation ko adopt karne ka..

I simply edit my posts due to the reason ki kahin me kisi jat mahapurush ka apman to nahin kar gaya hun. but my all posts are consistent and cogent... as far as interst of jats are concerned...

brahmtewatia
November 6th, 2008, 11:04 AM
n e way me aap sub jaton me se hi hun...aaur mere dil ka dard pahchano...history is known by the winners...napolean said..

jat always adopted the latest theories of science but where he failed... to me ... jat was known as found to be on horse back since birth when horse was the swiftest animal upon earth...hence all these

ashwamedhadik rechayen yagya per upkar ko, dharm maryada chala kar labh den sansar ko

nitya shradha bhakti se yagyadi hum karte rahen rog peedit vishwa ke sanskar sub harte rahen...

bhawana mit jaye man se paap attyachar ki ...

bhawanayen poorn howen yagya se sub nar naar ki....

is samay jaton ke paas koi chara hi nahin hai, siway reservation ko adopt karne ka..

I simply edit my posts due to the reason ki kahin me kisi jat mahapurush ka apman to nahin kar gaya hun. but my all posts are consistent and cogent... as far as interst of jats are concerned...

!!! amen !!!

snandal1
November 8th, 2008, 04:46 AM
jatt... that no one knew b4 was such a word upon earth... the kind of which was never born.... in universe ... many simple words like rajputs as if just of yesterday... were born... but nothing jat... the splash of the whip...

lrburdak
November 8th, 2008, 02:52 PM
Saran in Ramayana

Yuddha Kanda/Sarga 26 in Ramayana mentions about Saran, the spy of Ravana. On hearing the submission of Sarana, Ravana climbs up the roof of his palace and sees the entire army of vanaras from there. Ravana enquires about the various vanara leaders and Sarana shows him Nila, Angada, Nala, Sweta, Kumuda, Rambha, Sarabha, Panasa, Vinata and Krathana the army-generals along with their distinguishing characteristics. Sarana along with Shuka find mention in Ramayana Yuddha Kanda Sarga 26-29.

तद् वचः पथ्यम् अक्लीबम् सारणेन अभिभाषितम् । निशम्य रावणो राजा प्रत्यभाषत सारणम् ॥६-२६-१॥
सारण आचक्ष्व मे सर्वम् के प्रधानाः प्लवम् गमाः । सारणो राक्षस इन्द्रस्य वचनम् परिपृच्चतः ॥६-२६-१०॥

Saran in Mahabharata

Adi Parva Mahabharata Book 1 Chapter 211 in Subhadra-harana Parva mentions a grand festival of the Vrishnis and the Andhakas on Raivataka mountain. Sarana along with Gada, Vabhru, Nisatha, Charudeshna etc is mentioned in shloka 10 who accompanied by their wives adorned that mountain-festival. In this festival Subhadra is introduced as uterine sister of Saran.

अक्रूरः सारणश चैव गथॊ भानुर विडूरदः
निशठश चारु थेष्णश च पृदुर विपृदुर एव च Mahabharata (I.211.10)


Sabha Parva, Mahabharata/Book II Chapter 31 gives the list of Kshatriyas brought tributes on Rajasuya sacrifice of Yudhisthira. This list in shloka 5 mentions about Saran king along with Aniruddha, Vabhru, Gada, Pradumna, Samba, Charudeshna.

रामश चैवानिरुथ्धश च बभ्रुश च सह सारणः
गथ परथ्युम्न साम्बाश च चारु थेष्णश च वीर्यवान Mahabharata (II.31.5)

Vana Parva, Mahabharata/Book III Chapter 267 shloka 52 mentions about Saran as counselor and officer of Ravana along with Shuka, who came as spies while Rama along with Vanaras were planning to cross the ocean and arrive at Lanka.

तत्रास्तां रावणामात्यौ राक्षसौ शुक-सारणौ
चारौ वानररूपेण तौ जग्राह विभीषणः Mahabharata (III.267.52)

snandal1
November 8th, 2008, 04:57 PM
Kakasur of kamsa who was sent him to kill krishna was kakran jat

kannumix
November 8th, 2008, 09:17 PM
Nice info burdak ji .........हमेशा की तरह

lrburdak
November 12th, 2008, 09:25 PM
In Mahabharata

Ulūka (उलूक), Son of Kitava, was king of a country and people of the same name in Mahabharata. He was an ally of the Kauravas, and acted as their envoy to the Pandavas. He has been mentioned in various Parvas of Mahabharata.

Sabha Parva, Mahabharata/Book II Chapter 24 mentions that Arjuna after subjugating the king of Pragjyotisha, marched towards the north--the direction presided over by the lord of treasures, then conquered the mountainous tracts. Then Vrihanta, the king of Uluka gave battle to Falguna (Arjuna) and the fight that took place between Vrihanta and Arjuna was terrible. Arjuna snatched out the kingdom from Vrihanta, but having made peace with him marched, accompanied by that king, against Senavindu whom he soon expelled from his kingdom. After this he subjugated Modapura, Vamadeva, Sudaman, Susankula, the Northern Ulukas, and the kings of those countries and peoples.

तैर एव सहितः सर्वैर अनुरज्य च तान नृपान
कुलूतवासिनं राजन बृहन्तम उपजग्मिवान (II.24.4)
स तथ राज्यम अवस्दाप्य कुलूत सहितॊ ययौ
सेना बिन्थुम अदॊ राजन राज्याथ आशु समाक्षिपत (II.24.9)
मॊथा पुरं वामथेवं सुथामानं सुसंकुलम
कुलूतान उत्तरांश चैव तांश च राज्ञः समानयत (II.24.10)


In Uluka Dutagamana Parva of Udyoga Parva/Mahabharata Book V Chapter 157 Pandavas are encamped by the side of the river Hiranwati, the Kauravas also fixed their camps. Duryodhana after cosulting kings on his side sends Uluka King as messenger to Pandavas camp to tell his message to Yudhishthira in presence of Krishna. (V.157.3)

उलूक गच्छ कैतव्य पाण्डवान सह सॊमकान
गत्वा मम वचॊ बरूहि वासुथेवस्य शृण्वतः (V.157.3)
तं च तूबरकम मूढं बह्व आशिनम अविथ्यकम
उलूक मथ्वचॊ बरूया असकृथ भीमसेनकम (V.157.16)

Udyoga Parva/Mahabharata Book V Chapter 158 describes that having reached the Pandava camp, the King Uluka presented himself before the Pandavas, and addressed Yudhishthira, 'You are fully conversant with what envoys say! Do not to be angry with me if I repeat those words only which Duryodhana had instructed me to tell!'

"Hearing this, Yudhishthira said, O Uluka! Tell us, without any anxiety what are the views of the covetous Duryodhana of limited sight!' (V.158.3) Then in the midst and presence of the illustrious and high-souled Pandavas, of the Srinjayas, and Krishna possessed of great fame, of Drupada with his sons, of Virata, and of all monarchs, Uluka gave the message of Duryodhana.

उलूक न भयं ते ऽसति बरूहि तवं विगतज्वरः
यन मतं धार्तराष्ट्रस्य लुब्धस्याथीर्घ थर्शिनः (V.158.3)

ततॊ थयुतिमतां मध्ये पाण्डवानां महात्मनाम
सृञ्जयानां च सर्वेषां कृष्णस्य च यशस्विनः (V.158.4)

थरुपथस्य सपुत्रस्य विराटस्य च संनिधौ
भूमिपानां च सर्वेषां मध्ये वाक्यं जगाथ ह (V.158.5)

Bhisma Parva, Mahabharata/Book VI Chapter 68 mentions that Sahadeva proceeded against those invincible warriors, viz., Sakuni and that mighty car-warrior Uluka, those great bowmen, who were sire and son. (VI.68.5)

सहथेवस तु शकुनिम उलूकं च महारदम
पिता पुत्रौ महेष्वासाव अभ्यवर्तत थुर्जयौ (VI.68.5)

Karna Parva/Mahabharata Book VIII Chapter 18 mentions about war of Uluka king with Yuyutsu in shlokas 1-11. Having vanquished Yuyutsu, son of King Dhritarashtra in battle, Uluka proceeded quickly towards the Panchalas and the Srinjayas and began to slaughter them with sharp shafts.

तं निर्जित्य रणे राजन्न उलूकस तवरितॊ ययौ
पाञ्चालान सृञ्जयांश चैव विनिघ्नन निशितैः शरैः (VIII.18.11)

Karna Parva/Mahabharata Book VIII Chapter 44 mentions

नकुलॊ वृषसेनं च चित्रसेनं समभ्ययात
उलूकं समरे राजन सहथेवः समभ्ययात (VIII.44.12)

In Rigveda

Rigveda mentions about Aulan: (RV X/98/11). They are stated to be the descendants of King Ula, and Santanu was name of the Aulan King. They are to be identified with the present Aulan clan of the Jats. The Rig Veda/Mandala 10 Hymn 98[1] shloka 11 writes about this clan as under:

एतान्यग्ने नवतिं सहस्रा सं पर यछ वर्ष्ण इन्द्रायभागम |
विद्वान पथ रतुशो देवयानानप्यौलानं दिविदेवेषु धेहि ||
Meaning - Give thou these ninety thousand loads, O Agni, to Indra, to the Bull, to be his portion. Knowing the paths which Deities duly travel, set mid the Gods in heaven Aulana also.

Nagavanshi kshatriyas

They are Nagavanshi or Chandravanshi kshatriyas. Ayu was a chandravanshi Samrat in whose nineth generation was born Alarva. Alarva had two sons namely Kaiyan and Nagas. Descendents of Nagas were called Nagavanshi. Nagavansh had eight branches: 1. Vasati or Vais 2. Taxak 3. Aulakh 4. Kalkal 5. Kala, Kali, Dhaman, Kalkhande 6. Meetha 7. Bharshiv 8. Bharaich.


In Dwapar Yuga one descendent of Nagavansh was Ulukh who ruled in state of Ulukh. The arrival of King Ulukh into the Sabha of Yudhishthira has been mentioned in Sabhaparva of Mahabharat. The inhabitants of Ulukh state and the descendants of Raja Ulukh were known as Aulakh or Aula or Ola.

Ola in Tamil language

Word Ola is found in Tamil language. In Manimekhalai, one of the most ancient pieces of literature of the the Tamils, there is mention of word Ola. The waves of the sea were known to the tamils as Ola.[2]

In Central Asia

We find mention of Ola in Central Asia in the form of a mountain. The Tannu-Ola mountains (Tuvan: Таңды-Уула Tangdy-Uula mountains) is a mountain range in southern Siberia, in the Tuva Republic of Russia. It extends in an east-west direction and curves along the Mongolian border. Its highest peaks reaches 2,930 m.

Jat Gotra

As per grammar rules the Jat clan name name Aulak, is derived from Uluka, the name of the country and King. [3] Perhaps the Iranian Uruk, Indian Uraga was their country. [4]


Majority of this clan people are Sikhs in Punjab. There are many villages of this gotra in Ambala district. Hindu jats of this gotra write Ola in Rajasthan.

References

1. ↑ http://en.wikisource.org/wiki/The_Rig_Veda/Mandala_10/Hymn_98
2. ↑ Dr Naval Viyogi: Nagas – The Ancient Rulers of India, Their Origins and History (The History of the Indigenous people of India Vol. 2), Published by Originals (an imprint of Low Price Publications), Delhi, 2002, ISBN 81-7536-287-1, P.45
3. ↑ YP Shastri, Jat Kshatriya Itihas, 1944
4. ↑ Bhim Singh Dahiya, Jats the Ancient Rulers, p. 245

singhran
November 13th, 2008, 01:45 AM
Kakasur of kamsa who was sent him to kill krishna was kakran jat

excuse me sir ,there is no mention of KAKASUR in entire krishna lila or mahabharat , how easily do you relate him to kakran jat :confused: :cool::

but there is mention of one demon whose name was bakasur , he went to krishna's place to kill him . but got killed by krishna, according to your analogy he should be a bakran jat do you know any bakran jat :eek:.

snandal1
November 13th, 2008, 02:02 AM
please refresh ur knowledge, bakasur was killed by bhima, when they were in agyat was...ek manas ne roz khave tha va bakasur ... va te jodhpur naresh ka bhi baap jis ki vaisya itne bade preacher ne kha gayi... jo roz us nne god me bithaya karta.. jo pakistan me milne ja raha tha...

snandal1
November 14th, 2008, 12:44 AM
vo bakasur was bhakhar jat, bakkar, baukkar, walker....etc...demons were.. jats...

compare them with bhakhar.. jats of ballabgarh...

zakhmi ho kar bauker bhaga usse azab hairani thi, bundele har bolon ke mukh hum ne suni kahani thi..

khub ladi mardani vo to jhansi wali rani thi...

here that angrez is walker, like jat used to be a nomad , like aryan, was jat...


because jats attacked england about 1500 years back....n.. made all of them jats... inflicting upon them their original gots.. that those english ... maintained till today..

snandal1
November 14th, 2008, 12:50 AM
krisna the jutt from low sudra jutt family was mentioned as jat by alberuni...

however its a point to be deliberated whether jats were demons, but it clearly proves that jats at least existed in that period...

we.. derive history from ptolemy...the periphlus of erythrian sea..

we derive history from puranas where there is no mention of allexander, where smith dedicates his chapters to allexander....

where there is no mention of porus jat at jhelum in n e purans of indian history....

snandal1
November 14th, 2008, 12:56 AM
history comes from nowhere regarding jats, but with a commen sense, why all ruling dynasties of world are found in jat jati ke chidiya ghar..me.?

why jats are found in the most important land of world? till today? since times unknowns?

n y all indian history is flooded with rajputs?

had they been so brave they should have been found in the most beautiful land of the world, where jats are found...

singhran
November 14th, 2008, 03:12 AM
please refresh ur knowledge, bakasur was killed by bhima, when they were in agyat was...ek manas ne roz khave tha va bakasur ... va te jodhpur naresh ka bhi baap jis ki vaisya itne bade preacher ne kha gayi... jo roz us nne god me bithaya karta.. jo pakistan me milne ja raha tha...

sure sir, why not,
but result is same.there is no kakasur demon neither jat nor rajput , how did you arrive at kakasur ,

i humbly beg to differ a little sir jee,:)

kans sent many demons to kill krishna which ,these were half animal , these are
1-akasur -buffalow
2-bakasur-bird crane
3-brishbhasur - ox
4-hayasur keshi -horse
none of the above are jat they should be rajput the villain ok:D

and regarding bhima killing bakasur ,a deeper foray/ study will show that
the demon killed by bhima was bhritrasur or brihatrasur ,he was killed to save a brahmin ,being eaten by demon,

raka
November 14th, 2008, 09:15 PM
sure sir, why not,
but result is same.there is no kakasur demon neither jat nor rajput , how did you arrived at kakasur ,

i humbly beg to differ a little sir jee,:)

kans sent many demons to kill krishna which ,these were half animal , these are
1-akasur -buffalow
2-bakasur-bird crane
3-brishbhasur - ox
4-hayasur keshi -horse
none of the above are jat they should be rajput the villain ok:D

and regarding bhima killing bakasur ,a deeper foray/ study will show that
the demon killed by bhima was bhritrasur or brihatrasur ,he was killed to save a brahmin ,being eaten by demon,
bhai mere jaise hume itihaas me padaya gaya hain ki Rajput kashtriye jaati 8vi sadhi me Mount Abu parvat par ek yaag me paida hui thhi. jisme rajput jaati ke 4 gottar ke kashtriye ne janam liya thha Solanki , Chauhan , Parmar , Partihaar/Parihaar. Mahabharat/Ramayan ke samaye to ya Rajput jaati thhi hi nahi.

anrtish
November 15th, 2008, 12:56 AM
In Mahabharata

Ulūka (उलूक), Son of Kitava, was king of a country and people of the same name in Mahabharata. He was an ally of the Kauravas, and acted as their envoy to the Pandavas. He has been mentioned in various Parvas of Mahabharata.

Sabha Parva, Mahabharata/Book II Chapter 24 mentions that Arjuna after subjugating the king of Pragjyotisha, marched towards the north--the direction presided over by the lord of treasures, then conquered the mountainous tracts. Then Vrihanta, the king of Uluka gave battle to Falguna (Arjuna) and the fight that took place between Vrihanta and Arjuna was terrible. Arjuna snatched out the kingdom from Vrihanta, but having made peace with him marched, accompanied by that king, against Senavindu whom he soon expelled from his kingdom. After this he subjugated Modapura, Vamadeva, Sudaman, Susankula, the Northern Ulukas, and the kings of those countries and peoples.

तैर एव सहितः सर्वैर अनुरज्य च तान नृपान
कुलूतवासिनं राजन बृहन्तम उपजग्मिवान (II.24.4)
स तथ राज्यम अवस्दाप्य कुलूत सहितॊ ययौ
सेना बिन्थुम अदॊ राजन राज्याथ आशु समाक्षिपत (II.24.9)
मॊथा पुरं वामथेवं सुथामानं सुसंकुलम
कुलूतान उत्तरांश चैव तांश च राज्ञः समानयत (II.24.10)


In Uluka Dutagamana Parva of Udyoga Parva/Mahabharata Book V Chapter 157 Pandavas are encamped by the side of the river Hiranwati, the Kauravas also fixed their camps. Duryodhana after cosulting kings on his side sends Uluka King as messenger to Pandavas camp to tell his message to Yudhishthira in presence of Krishna. (V.157.3)

उलूक गच्छ कैतव्य पाण्डवान सह सॊमकान
गत्वा मम वचॊ बरूहि वासुथेवस्य शृण्वतः (V.157.3)
तं च तूबरकम मूढं बह्व आशिनम अविथ्यकम
उलूक मथ्वचॊ बरूया असकृथ भीमसेनकम (V.157.16)

Udyoga Parva/Mahabharata Book V Chapter 158 describes that having reached the Pandava camp, the King Uluka presented himself before the Pandavas, and addressed Yudhishthira, 'You are fully conversant with what envoys say! Do not to be angry with me if I repeat those words only which Duryodhana had instructed me to tell!'

"Hearing this, Yudhishthira said, O Uluka! Tell us, without any anxiety what are the views of the covetous Duryodhana of limited sight!' (V.158.3) Then in the midst and presence of the illustrious and high-souled Pandavas, of the Srinjayas, and Krishna possessed of great fame, of Drupada with his sons, of Virata, and of all monarchs, Uluka gave the message of Duryodhana.

उलूक न भयं ते ऽसति बरूहि तवं विगतज्वरः
यन मतं धार्तराष्ट्रस्य लुब्धस्याथीर्घ थर्शिनः (V.158.3)

ततॊ थयुतिमतां मध्ये पाण्डवानां महात्मनाम
सृञ्जयानां च सर्वेषां कृष्णस्य च यशस्विनः (V.158.4)

थरुपथस्य सपुत्रस्य विराटस्य च संनिधौ
भूमिपानां च सर्वेषां मध्ये वाक्यं जगाथ ह (V.158.5)

Bhisma Parva, Mahabharata/Book VI Chapter 68 mentions that Sahadeva proceeded against those invincible warriors, viz., Sakuni and that mighty car-warrior Uluka, those great bowmen, who were sire and son. (VI.68.5)

सहथेवस तु शकुनिम उलूकं च महारदम
पिता पुत्रौ महेष्वासाव अभ्यवर्तत थुर्जयौ (VI.68.5)

Karna Parva/Mahabharata Book VIII Chapter 18 mentions about war of Uluka king with Yuyutsu in shlokas 1-11. Having vanquished Yuyutsu, son of King Dhritarashtra in battle, Uluka proceeded quickly towards the Panchalas and the Srinjayas and began to slaughter them with sharp shafts.

तं निर्जित्य रणे राजन्न उलूकस तवरितॊ ययौ
पाञ्चालान सृञ्जयांश चैव विनिघ्नन निशितैः शरैः (VIII.18.11)

Karna Parva/Mahabharata Book VIII Chapter 44 mentions

नकुलॊ वृषसेनं च चित्रसेनं समभ्ययात
उलूकं समरे राजन सहथेवः समभ्ययात (VIII.44.12)

In Rigveda

Rigveda mentions about Aulan: (RV X/98/11). They are stated to be the descendants of King Ula, and Santanu was name of the Aulan King. They are to be identified with the present Aulan clan of the Jats. The Rig Veda/Mandala 10 Hymn 98[1] shloka 11 writes about this clan as under:

एतान्यग्ने नवतिं सहस्रा सं पर यछ वर्ष्ण इन्द्रायभागम |
विद्वान पथ रतुशो देवयानानप्यौलानं दिविदेवेषु धेहि ||
Meaning - Give thou these ninety thousand loads, O Agni, to Indra, to the Bull, to be his portion. Knowing the paths which Deities duly travel, set mid the Gods in heaven Aulana also.

Nagavanshi kshatriyas

They are Nagavanshi or Chandravanshi kshatriyas. Ayu was a chandravanshi Samrat in whose nineth generation was born Alarva. Alarva had two sons namely Kaiyan and Nagas. Descendents of Nagas were called Nagavanshi. Nagavansh had eight branches: 1. Vasati or Vais 2. Taxak 3. Aulakh 4. Kalkal 5. Kala, Kali, Dhaman, Kalkhande 6. Meetha 7. Bharshiv 8. Bharaich.


In Dwapar Yuga one descendent of Nagavansh was Ulukh who ruled in state of Ulukh. The arrival of King Ulukh into the Sabha of Yudhishthira has been mentioned in Sabhaparva of Mahabharat. The inhabitants of Ulukh state and the descendants of Raja Ulukh were known as Aulakh or Aula or Ola.

Ola in Tamil language

Word Ola is found in Tamil language. In Manimekhalai, one of the most ancient pieces of literature of the the Tamils, there is mention of word Ola. The waves of the sea were known to the tamils as Ola.[2]

In Central Asia

We find mention of Ola in Central Asia in the form of a mountain. The Tannu-Ola mountains (Tuvan: Таңды-Уула Tangdy-Uula mountains) is a mountain range in southern Siberia, in the Tuva Republic of Russia. It extends in an east-west direction and curves along the Mongolian border. Its highest peaks reaches 2,930 m.

Jat Gotra

As per grammar rules the Jat clan name name Aulak, is derived from Uluka, the name of the country and King. [3] Perhaps the Iranian Uruk, Indian Uraga was their country. [4]


Majority of this clan people are Sikhs in Punjab. There are many villages of this gotra in Ambala district. Hindu jats of this gotra write Ola in Rajasthan.

References

1. ↑ http://en.wikisource.org/wiki/The_Rig_Veda/Mandala_10/Hymn_98
2. ↑ Dr Naval Viyogi: Nagas – The Ancient Rulers of India, Their Origins and History (The History of the Indigenous people of India Vol. 2), Published by Originals (an imprint of Low Price Publications), Delhi, 2002, ISBN 81-7536-287-1, P.45
3. ↑ YP Shastri, Jat Kshatriya Itihas, 1944
4. ↑ Bhim Singh Dahiya, Jats the Ancient Rulers, p. 245


here is some ola/olah

3121

lrburdak
November 22nd, 2008, 10:01 AM
In Ramayana

In Ramayana - Balakanda Sarga 22 when King Dasharatha sends Rama and Lakshmana along with Sage Vishvamitra, in their course of travel, Vishvamitra imparts a secret knowledge by which Nairritas can not charge them either sleeping or unvigilant. [I-22-13]. Here Nairritas may be identified with Nehras.

न च सुप्तम् प्रमत्तम् वा धर्ष इष्यन्ति नैरृताः ।
न बाह्वोः सदृशो वीर्ये पृथिव्याम् अस्ति कश्चन ॥१-२२-१३॥

Nehra in Rigveda

Nehra is a Rigvedic clan according to the historian Bhim Singh Dahiya. In Rigveda it is mentioned as Narya (RV VIII/24/29).

आ नार्यस्य दक्षिणा वयश्वानेतु सोमिनः |
सथूरं च राधः शतवत सहस्रवत || (RV VIII/24/29)

ā nāryasya dakṣiṇā vyaśvānetu sominaḥ |
sthūraṃ ca rādhaḥ śatavat sahasravat || (RV VIII/24/29)

A king of this tribe is mentioned as a great donor, son of Nara (I/112/9)

याभिः सिन्धुं मधुमन्तमसश्चतं वसिष्ठं याभिरजरावजिन्वतम |
याभिः कुत्सं शरुतर्यं नर्यमावतं ताभिर... || (I/112/9)


yābhiḥ sindhuṃ madhumantamasaścataṃ vasiṣṭhaṃ yābhirajarāvajinvatam |
yābhiḥ kutsaṃ śrutaryaṃ naryamāvataṃ tābhir... || (I/112/9)

Meaning - "Wherewith ye quickened the most sweet exhaustless flood, and comforted Vasistha, ye who ne'er decay; And to Srutarya, Kutsa, Narya gave your help,--Come hither unto us, O Asvins, with those aids."

The Rig Veda/Mandala 1/Hymn 54 shloka 6 writes about Narya as under:

तवमाविथ नर्यं तुर्वशं यदुं तवं तुर्वीतिं वय्यंशतक्रतो |
तवं रथमेतशं कर्त्व्ये धने तवं पुरो नवतिं दम्भयो नव || (I.54.6)

tvamāvitha naryaṃ turvaśaṃ yaduṃ tvaṃ turvītiṃ vayyaṃśatakrato |
tvaṃ rathametaśaṃ kṛtvye dhane tvaṃ puro navatiṃ dambhayo nava || (I.54.6)

Meaning - "Thou helpest Narya, Turvasa, and Yadu, and Vayya's son Turviti, Satakratu! Thou helpest horse and car in final battle thou breakest down the nine-and-ninety castles."

According to Bhim Singh Dahiya they are to be identified with Nara or Nehra clan of the Jats, the Nairi of West Asia. Assyrian inscriptions of Shalmaneser I (ca. 1270 BC) first mention a loose confederation called the Urartu or Nairi in North-East Anatolia, in the region around Lake Van.

In Mahabharata

Vana Parva, Mahabharata/Book III Chapter 164 also mentions in shloka 30 where Arjuna learns about arms of Nairritas along with Gandharvas, Marutas, Siddhas etc. :

साध्यं पैतामहं चैव गन्धर्वॊरगरक्षसाम
वैष्णवानि च सर्वाणि नैरृतानि तदैव च
मथ्गतानि च यानीह सर्वास्त्राणि कुरूथ्वह (III.164.30)

In Vana Parva, Mahabharata/Book III Chapter 170 Arjuna destroys the city of the Daityas and mentions Nairritas along with Guhyas. (III.170.45)

गुह्यकानां च संग्रामे नैरृतानां तदैव च
झषाणां गजवक्त्राणाम उलूकानां तदैव च (III.170.45)

Bhisma Parva, Mahabharata/Book VI Chapter 10 mentions the name of province of Nehras along with Shakas, Matsyas, Anartas and Nishadas in shloka 50 as under:

शका निषादा निषधास तदैवानर्तनैरृताः
दुगूलाः परतिमत्स्याश च कुशलाः (VI.10.50)

Bhisma Parva, Mahabharata/Book VI Chapter 20 mentions about warriors of the Andhakas, Vrishnis and the Bhojas races, as also by the warriors of Nairritas and Surashtras well-armed and well-acquainted with the uses of weapons, and which was led by Kritavarman, proceeded towards the south of the army. (VI.20.14)

महारदैर अन्धकवृष्णिभॊजैः; सौराष्ट्रकैर नैरृतैर आत्तशस्त्रैः
बृहथ्बलः कृतवर्माभिगुप्तॊ; बलं तवथीयं थक्षिणतॊ ऽभिपाति (VI.20.14)

Shalya Parva, Mahabharata/Book IX Chapter 44 mentions names of combatants All of them came to the ceremony for investing Kartikeya with the status of generalissimo. The gods then made over to Skanda the celestial host, invincible, abounding with celestial troops, capable of destroying the enemies of the gods, and of forms like that of Vishnu.(IX.44.25)

तदा देव ददुस तस्मै सेनां नैरृतसांकुलाम
देवशत्रुक्षयकरीम अजय्यां विश्वरूपिणीम (IX.44.25)

Shalya Parva, Mahabharata/Book IX Chapter 45 mentions large bands of the mothers, that became the companions of Kumara. One of them was Nairriti (IX.45.49)

सा सेना नैरृती भीमा सघण्टॊच्छ्रितकेतना
सभेरी शङ्खमुरजा सायुधा सपताकिनी
शारथी थयौर इवाभाति जयॊतिर्भिर उपशॊभिता

In Puranas

Nahra (नहरा) & Nara (नारा) : The Markandeya Purana mentions them as Niharas. [8] Nāhrā and Nārā are treated as different clans although they may be one.

Nehra by Megasthenes

There is mention of Nehra people by Greek writer Megasthenes (350BC- 290BC) in his book Indica as Narae, the people who were enclosed by the loftiest of Indian mountains, Capitalia. The inhabitants on the other side of this mountain work extensive mines of gold and silver. (See at S.No. - Jat clans as described by Megasthenes)

dndeswal
November 22nd, 2008, 01:46 PM
न च सुप्तम् प्रमत्तम् वा धर्ष इष्यन्ति नैरृताः ।
न बाह्वोः सदृशो वीर्ये पृथिव्याम् अस्ति कश्चन ॥१-२२-१३॥

Nehra in Rigveda

Nehra is a Rigvedic clan according to the historian Bhim Singh Dahiya. In Rigveda it is mentioned as Narya (RV VIII/24/29).

आ नार्यस्य दक्षिणा वयश्वानेतु सोमिनः |
सथूरं च राधः शतवत सहस्रवत || (RV VIII/24/29)

ā nāryasya dakṣiṇā vyaśvānetu sominaḥ |
sthūraṃ ca rādhaḥ śatavat sahasravat || (RV VIII/24/29)

A king of this tribe is mentioned as a great donor, son of Nara (I/112/9)

याभिः सिन्धुं मधुमन्तमसश्चतं वसिष्ठं याभिरजरावजिन्वतम |
याभिः कुत्सं शरुतर्यं नर्यमावतं ताभिर... || (I/112/9)



साध्यं पैतामहं चैव गन्धर्वॊरगरक्षसाम
वैष्णवानि च सर्वाणि नैरृतानि तदैव च
मथ्गतानि च यानीह सर्वास्त्राणि कुरूथ्वह (III.164.30)


गुह्यकानां च संग्रामे नैरृतानां तदैव च
झषाणां गजवक्त्राणाम उलूकानां तदैव च (III.170.45)


शका निषादा निषधास तदैवानर्तनैरृताः
दुगूलाः परतिमत्स्याश च कुशलाः (VI.10.50)

महारदैर अन्धकवृष्णिभॊजैः; सौराष्ट्रकैर नैरृतैर आत्तशस्त्रैः
बृहथ्बलः कृतवर्माभिगुप्तॊ; बलं तवथीयं थक्षिणतॊ ऽभिपाति (VI.20.14)


तदा देव ददुस तस्मै सेनां नैरृतसांकुलाम
देवशत्रुक्षयकरीम अजय्यां विश्वरूपिणीम (IX.44.25)


सा सेना नैरृती भीमा सघण्टॊच्छ्रितकेतना
सभेरी शङ्खमुरजा सायुधा सपताकिनी
शारथी थयौर इवाभाति जयॊतिर्भिर उपशॊभिता



Burdak ji, Namaste. The word "नैरृत" seems to be gramatically wrong. It should perhaps be replaced by "नैऋत".
.

lrburdak
November 22nd, 2008, 03:33 PM
Deswalji Namsakar !

It is written "नैरृत" only on all online sources of Ramayana, Mahabharata and Rigveda. Can you confirm from any hardcopy? It looks odd to me also but it is there.

Regards,

dndeswal
November 23rd, 2008, 02:24 PM
Deswalji Namsakar !

It is written "नैरृत" only on all online sources of Ramayana, Mahabharata and Rigveda. Can you confirm from any hardcopy? It looks odd to me also but it is there.

Regards,

I would try to see some hard copy, Burdak ji. By the way, the word नैऋत also appears in Satyarthprakash (famous Jatji-Popji katha), a portion is quoted below.


पोपजी - नहीं-नहीं, वहाँ इस दान के पुण्य के प्रभाव से दूसरी गाय बनकर उसको उतार दिया होगा ।
जाटजी - वैतरणी नदी यहाँ से कितनी दूर और किधर की ओर है ?
पोपजी - अनुमान से कोई तीस करोड़ कोश दूर है । क्योंकि उञ्चास कोटि योजन पृथ्वी है और दक्षिण नैऋत दिशा में वैतरणी नदी है ।
जाटजी - इतनी दूर से तुम्हारी चिट्ठी वा तार का समाचार गया हो, उसका उत्तर आया हो कि वहाँ पुण्य की गाय बन गई, अमुक के पिता को पार उतार दिया, दिखलाओ ?

lrburdak
November 23rd, 2008, 09:46 PM
I find this word with some difference in a hindi dictionary.

नैर - a city, a town
नैर्ॠत - a demon; the south-west quarter

Regards,

lrburdak
November 23rd, 2008, 09:57 PM
Pann (पान्न) Pannu (पन्नू) Pannam (पन्नम) Paanoo (पानू) Panu (पानू) is gotra of Jats found primarily in the Northern Indian states of Haryana, Rajasthan and Punjab, mainly located in the Doaba and Majha region. Pannu's are also found in the malwa region specifically Ludhiana. Most of them are Sikhs by religion. Pannu is also a common surname in Finland. They are descendants of Nagavanshi ancestor Pannaga (पन्नग).[1]

Pannu (पन्नू) Pannam (पन्नम) Jat gotra is found in some villages of Hansi in Haryana and Gwalior region of Madhya Pradesh. Pannam has originated from Pravartaka (प्रवर्तक) ganarajya. [2]

History

In Ramayana

Ramayana Bala Kanda Sarga 17 (॥१-१७-५॥ ) explains the creation of vanara race. The Vanara race is procreated by numerous celestials endowing it with peculiar mighty physique and particular power to come to the help of Rama.

अप्सरस्सु च मुख्यासु गन्धर्वाणाम् तनूषु च ।
यक्ष पन्नग कन्यासु ऋक्ष विद्याधरीषु च ॥१-१७-५॥

Ramayana Bala Kanda Sarga 22 mentions that Rama and Lakshmana, with two quivers each and two bows in their hands, and making all the ten directions of compass lambent followed Vishvamitra, as if three headed Nagas, Pannaga, followed Vishvamitra, and with their highly dynamic physiques and spiritedness they look as if like the Ashwin twin gods of unequal charm following Brahma, the Forefather. [1-22- 8]


कलापिनौ धनुष् पाणी शोभयानौ दिशो दश ।
विश्वामित्रम् महात्मानम् त्रि शीर्षौ इव पन्नगौ ।
अनुजग्मतुः अक्षुद्रौ पितामहम् इव अश्विनौ ॥१-२२-७॥

In Mahabharata

Shalya Parva, Mahabharata/Book IX Chapter 44 mentions about the gods and warriors who came to the ceremony for investing Kartikeya with the status of generalissimo. Pannaga has been mentioned with Yakshas (IX.44.7) and Vasuki Nagas (IX.44.48):

गन्धर्वैर अप्सरॊभिश च यक्षराक्षस पन्नगैः
देवर्षिभिर असंख्येयैस तदा बरह्मर्षिभिर वरैः (IX.44.7)


जयं महाजयं चैव नागौ जवलनसूनवे
परथथौ पुरुषव्याघ्र वासुकिः पन्नगेश्वरः (IX.44.48)

Karna Parva/Mahabharata Book VIII Chapter 17 mentions Pannaga in war of Sahadeva with Kauravas in shloka 44 (VIII.17.44)

स तं निर्भिथ्य वेगेन भित्त्वा च कवचं महत
पराविशथ धरणीं राजन वल्मीकम इव पन्नगः
ततः स मुमुहे राजंस तव पुत्रॊ महारदः

In Vana Parva, Mahabharata/Book III Chapter 170 Matali describes about Daitya's daughter, named Pulama and a mighty female of the Asura order, Kalaka by name, who practised severe austerities for a thousand celestial years. And at the end of their austerities, the self-create conferred on them boons --that their offspring might never suffer misfortune; that they might be incapable of being destroyed even by the gods, the Rakshasas and the Pannagas; and that they might obtain a highly effulgent and surpassingly fair aerial city, furnished with all manner of gems and invincible even by the celestials, the Maharshis, the Yakshas, the Gandharvas, the Pannagas, the Asuras and the Rakshasas.

अगृह्णीतां वरं ते तु सुतानाम अल्पथुःखताम
अवध्यतां च राजेन्थ्र सुरराक्षस पन्नगैः (III.170.7)
रमणीयं पुरं चेथं खचरं सुकृतप्रभम
सर्वरत्नैः समुथितं थुर्धर्षम अमरैर अपि
सयक्षगन्धर्वगणैः पन्नगासुरराक्षसैः (III.170.8)


Distribution in Haryana

Villages in Hisar district

There are number of villages of this gotra in Hansi(हांसी) tehsil, such as Thurana, Putthi, Mohlaa, often known as Mohlaa (मोहला) Badchhapar (बङछपर) due to the vicinity of village Badchhapar.

Distribution in Rajasthan

Paanoo (पानू) Panu (पानू) gotra Jats live in Tonk district in Rajasthan.

Villages in Tonk district

Aranya Kankad (4),

Notable persons from this clan

* H S Pannu - HCS Haryana

References

1. ↑ Dr Mahendra Singh Arya, Dharmpal Singh Dudee, Kishan Singh Faujdar & Vijendra Singh Narwar: Ādhunik Jat Itihasa (The modern history of Jats), Agra 1998, p. 264
2. ↑ Dr Mahendra Singh Arya, Dharmpal Singh Dudee, Kishan Singh Faujdar & Vijendra Singh Narwar: Ādhunik Jat Itihasa (The modern history of Jats), Agra 1998, p. 263

lrburdak
November 23rd, 2008, 10:12 PM
excuse me sir ,there is no mention of KAKASUR in entire krishna lila or mahabharat , how easily do you relate him to kakran jat :confused: :cool::

but there is mention of one demon whose name was bakasur , he went to krishna's place to kill him . but got killed by krishna, according to your analogy he should be a bakran jat do you know any bakran jat :eek:.

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We have some info about Kakasura in Jatland Wiki at

http://www.jatland.com/home/Bala_Kanda_Sarga_27

This chapter lists out those missiles that are given to Rama.

AiSiika missile is dried blade of grass, which by invoking with hymns will become a projectile weapon. Rama uses on Kakasura. In Mahaa Bharata Ashvadhaama also uses this at the final stage of war, which Krishna nullifies.

Regards,

snandal1
November 27th, 2008, 05:27 AM
oh e hoye burdak ji, what a great knowledge!!

recently I visited allahabad.

as usual I thought that the name was prayag, the sangam..

but there asoka n samudragupta both jats...

I observed a hotel of UP Tourism, named as rahi Ilawart..


I immediately recalled that equivalent of this ahlawat was ahlawardt in europe

snandal1
November 27th, 2008, 05:29 AM
n in samskrit it was known as ilavart, like arya vart...

snandal1
November 27th, 2008, 05:35 AM
no body in that hotel of UP tourism knew the meaning of this ilavart...ilavat...gujar-gurjar variation....

many said there allahabad is after allah, elahi etc. but nothing convinced me, its that gutasya putra satkarni of andhra, named as gautami putra satkarni... who named

snandal1
November 27th, 2008, 05:37 AM
in all probabilities, allahabad is named after ahlawat jats

lrburdak
November 27th, 2008, 12:53 PM
Karesia (करेसिया) Karesya (करेस्या) Jats live in Chittorgarh, and Tonk districts in Rajasthan.

In Ramayana

Ramayana - Bala Kanda Sarga 24 mentions that While crossing over the River Ganga, sage Vishvamitra sails Rama and Laxmana through its confluence with River Sarayu, which flows at their capital Ayodhya. The sage leads them to a deadly forest on the other bank of River Ganga and narrates about the provinces Malada and Karusha and the ambushing nature of demoness Tataka. This is given in shlokas 17-18 as under:

श्रूयताम् वत्स काकुत्स्थ यस्य एतत् दारुणम् वनम् ।
एतौ जनपदौ स्फीतौ पूर्वम् आस्ताम् नरोउत्तम ॥१-२४-१७॥

मलदाः च करूषाः च देव निर्माण निर्मितौ ।
पुरा वृत्र वधे राम मलेन समभिप्लुतम् ॥१-२४-१८॥

Meaning: The resplendent and the great saint Vishvamitra then said to Rama, "I will tell you, oh, my boy Rama, whose is this wretched forest. [1-24-16b, 17a]. Once these were vast provinces, oh, best one among men, designed by gods and known as Malada and Karusha. [1-24-17b, 18a]

Here the province of Karusha was probably of Jat Clan Karesia.

In Mahabharata

Sabha Parva, Mahabharata/Book II Chapter 13 mentions about Karusha Kingdom. And, O great king, the mighty Vaka, the king of the Karushas, capable of fighting by putting forth his powers of illusion, waiteth, upon Jarasandha, as his disciple. There are two others, Hansa and Dimvaka, of great energy and great soul, who have sought the shelter of the mighty Jarasandha. There are others also viz., Dantavakra, Karusha, Karava, Meghavahana, that wait upon Jarasandha.

तम एव च महाराज शिष्यवत समुपस्दितः
वक्रः करूषाधिपतिर माया यॊधी महाबलः (II.13.10)

अपरौ च महावीर्यौ महात्मानौ समाश्रितौ
जरासंधं महावीर्यं तौ हंसडिभकाव उभौ (II.13.11)

दन्तवक्रः करूषश च कलभॊ मेघवाहनः
मूर्ध्ना थिव्यं मणिं बिभ्रथ यं तं भूतमणिं विथुः (II.13.12)

Bhisma Parva, Mahabharata/Book VI Chapter 10 gives a list of kings and Kshatriyas. Karusha is mentioned in shloka 39 along with Chedis and Bhojas etc.

चेदिवत्साः करूषाश च भॊजाः सिन्धुपुलिन्थकाः
उत्तमौजा दशार्णाश च मेकलाश चॊत्कलैः सह (VI.10.39)

Bhisma Parva, Mahabharata/Book VI Chapter 52 mentions the Karusha in war with the Pandava army along with Chedis and Kashis in shloka 13:

नीलाथ अनन्तरं चैव धृष्टकेतुर महारदः
चेदिकाशिकरूषैश (Chedi-Kashi-Karusha) च पौरवैश चाभिसंवृतः (VI.52.13)

Karna Parva/Mahabharata Book VIII Chapter 51 mentions them on seventeenth day of War with the Panchalas, the Matsyas, the KKekays, and the Chedis in the Mahabharata war.

पाञ्चालैः पाण्डवैर मत्स्यैः कारूषैश चेथिकेकयैः
तवया गुप्तैर अमित्रघ्न कृतः शत्रुगणक्षयः (VIII.51.6)

Bhisma Parva, Mahabharata/Book VI Chapter 112 mentions Karushas with Chedis and Kashis in shloka 73.

चेथिकाशिकरूषाणां सहस्राणि चतुर्थश
महारदाः समाख्याताः कुलु पुत्रास तनुत्यजः (VI.112.73)


The Mahabharata Tribe - Karusha (करूष) may be identified with Jat Gotra - Karesia (करेसिया)

Described by Megasthenes

This clan has been described by Megasthenes as the Chrysei (Karesia), The hill-tribes between the Indus and the Iomanes, along with the Cesi (Khasa); Cetriboni (Khatri), the Megallae (Mukul), the Chrysei (Karesia), the Parasangae (Paraswal), and the Asange (Sangwa) Jat clans. (see - Jat clans as described by Megasthenes)

Villages in Chittorgarh district

Kalji ka Khera (Jasama),

Villages in Tonk district

Karesya (करेस्या) Jats live in villages: Kalmanda (7),
****************************************
Article available at Jatland Wiki -

http://www.jatland.com/home/Karesya

lrburdak
November 27th, 2008, 01:02 PM
Malodia (मालोदिया) Maloodya (मलूडया) Malundya (मलूंडया) gotra Jats live in Tonk district in Rajasthan.

Mention in Ramayana

Ramayana - Bala Kanda Sarga 24 mentions that While crossing over the River Ganga, sage Vishvamitra sails Rama and Laxmana through its confluence with River Sarayu, which flows at their capital Ayodhya. The sage leads them to a deadly forest on the other bank of River Ganga and narrates about the provinces Malada and Karusha and the ambushing nature of demoness Tataka. This is given in shlokas 17-18 as under:

श्रूयताम् वत्स काकुत्स्थ यस्य एतत् दारुणम् वनम् ।
एतौ जनपदौ स्फीतौ पूर्वम् आस्ताम् नरोउत्तम ॥१-२४-१७॥

मलदाः च करूषाः च देव निर्माण निर्मितौ ।
पुरा वृत्र वधे राम मलेन समभिप्लुतम् ॥१-२४-१८॥

Meaning: The resplendent and the great saint Vishvamitra then said to Rama, "I will tell you, oh, my boy Rama, whose is this wretched forest. [1-24-16b, 17a]. Once these were vast provinces, oh, best one among men, designed by gods and known as Malada and Karusha. [1-24-17b, 18a]

Here the province of Malada was probably of Jat Clan Malodia.

Villages in Tonk district

Malodia (मालोदिया) Jats live in villages: Kali Haradya (7),

Maloodya (मलूडया) Jats live in villages: Khandevat (1),

Malundya (मलूंडया) Jats live in villages: Chaugai (1),
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Note - You may see this at Jatland Wiki also at

http://www.jatland.com/home/Malada

drssrana2003
August 20th, 2009, 12:31 AM
Laxman Ji,
Without contesting the antiquity and (Indian)Aryan connection of the people who are called and call themselves Jats today, I wish to point out that to esablish the hoary past of this wonderful community most people, and quite knowledgeable ones are tempted to fall back upon the one single word and try to locate it in any form or in any sound however remotely connecte. IN this attempt far fetcherd etymologies are sought to be drawn. Mr. V. Sangwan has briefly pointed it out , though quite modestly.
My own approach would be not to go after mere sounds.The texts quoted are mostly of a mythological character (whose value is immense, in another context,I admit). Wer should also make a distinction between soft and hard sounds of Sanskrit, which when written in Roman are similar.
Further , the text of Panininshould be read in the context. Some people have attrmpted to show as if Panini has noted and mentioned the word Jat. Far from it. He merely lists verbal stems Jat and Jhat and gives the meaning as cluster or a jumble. If any examples are to be culled from sanskrit literature , these are - Jataa, i.e.hairlock,Jatil, i.e.hard or difficult or some one havind Jataas. Yes there are references to the clan names and gotra names throughout in Sanskrit literature and inscriptions. Let us not give these ancient names a latter ay label (of which I am proud today, no doubt). Similar should be our caution when we find similarity of names in history. To club Vishnuvardhan (Vijygarh)th centry A.D.with Yashodharman (YD) of 532 A.D. as father- son duo, does not make credible history. I wish to bring forward later more information on Yashodharman's family gleaned from the the Rishthal (near Mandasur) inscription of Prakashdaharman. How YD is given the Virk gotra by B.S.Dahiya is again a very interestring story born out out of a faulty reading of inscriptional text (here and in many other cases). Sorry for this longish one.

lrburdak
August 20th, 2009, 09:25 AM
Good suggestions Rana Saheb,

We are trying to bring English as well as hindi or sanskrit words together to describe a clan or a place in order to avoid any wrong interpretation. We have compiled words from sanskrit epics literature and brought it to a particular clan just to indicate probability of connections over a long period. If we get otherwise evidences this will lead to delinking a clan from mythological mentions. The Wiki media is of great help in this type of search.

My view is that the names of plants, places and clans are not wrong in epics. Though to establish links of modern clans with the epic tribes needs a deep research. It is also true that clan names were initially used in prakrat language and later on these were sanskritized.

Regards,

drssrana2003
August 20th, 2009, 03:02 PM
Laxman Ji,
Only yesterday I had posted a (rather longish) response to your post on Indian Epics. I had cross checked the same a little later. It was very much there. Just now I have again opened the page for possible comments on the same. I do not know what has happened. If it has been edited and removed from the postsI have no problem. But if there is any thing else I would try to understand the same.Thanks.

drssrana2003
August 20th, 2009, 03:11 PM
Laxman Ji,
I am trying to understand if I have rightly learnt how to post a response.
s.s.rana

drssrana2003
August 20th, 2009, 06:02 PM
Laxman Ji.
You have made good effort in culling material regarding the antiquity of the jats.

lrburdak
August 20th, 2009, 08:07 PM
Rana Saheb,

You are properly posting here. If the content is more than 1000 kb it is not saved here. In that case you have to break message into parts. If you want to respond particular content of a message you can select Quote tab below that message to indicate to which content and member you are responding.

Regards,

lrburdak
August 23rd, 2009, 12:46 PM
Alay (अलाय)or Alai (अलाय) is a village in Nagaur tehsil of Nagaur district in Rajasthan. It is located at a distance of about 24 km from Nagaur city in the north-west direction on Nagaur-Nokha road. Its population is 5,711.

Balaya (बलाया) is a village in Nagaur tehsil of Nagaur district in Rajasthan. It is located near Kharnal between Kharnal and Mundwa. Its population is 2,286.

Kharnal is the same place where Nagavanshi Dhaulya Jat deity Tejaji was born.

Nagaur had been hub of Nagavanshi Jat rulers since very ancient times. It is rightly known as Rome of Jats.

Origin of these village names

We do not know the exact meaning of the names Alay and Balaya. In Hindi language both these words together have a meaning: अलाय-बलाय = झगड़ा-बखेड़ा करनेवाला. We know the name of a desert plant is also alay. We know that Nagavanshi rulers had animal and plant totems. Some plants were their state symbols. It appears that this village name Alay has linkages with the ancient Nagavanshi Jat rulers. We know two characters named Aligi and Vilagi mentioned in some hymns of Atharva-Veda (V-13-6 to 10). These verses are translated by an Indian scholar B.G. Tilak on the basis of research work of Bloomfield in which Aligi and Vilagi are identified as Alay and Balaya. This may explain the origin of two villages Alay and Balaya found in Nagaur tahsil in Nagaur district in Rajasthan. Interestingly we trace roots of many Jat clans from these two characters Aligi and Vilagi.

Dr Naval Viyogi writes that according to ancient myths of Iran, the tradition of Naga worship was taken to India from Iran. [1]Whenever we look for the earliest centre of origin of serpent or naga worship it is found in western Asia. Dr Bhagwatsharan Upadhyay [2] has mentioned some hymns of Atharva-Veda (V-13-6 to 10). These verses are as under: Atharv-Veda (V-13-6 to 10) [3]

asitasya tēmātasya babhrapod kasya cha ।

sātrā sānasyāhan manyo khājyomiv dhanvno vimunchāti rathoiva ।। (6)

aligī cha viligī ya pitā cha mātā cha. ।

vidma vah: sarvto banohva raṣāh: kim kariṇyatha. ।। (7)

urugulāyāduhitājātā dāsya sikanyā ।

prataṅ ke vatruso ṇām sarvāsāmaram viśama ।। (8)

tābu vam natābuvam vetva masi tābu yam tābuvenaraśām viśaṃ. ।। (10)

These verses are translated by an Indian scholar B.G. Tilak on the basis of research work of Bloomfield. This is as under:[4]


You are released from the most powerful upodak poison and black brown coloured snake Taimāt, like wise a chariot is released from the horse and bow-string from the bow. (6)

I know Aligi and Viligi (Alai and Valai) who are your father and mother and all your relatives. You are poison less and you can not put to harm. (7)

This daughter of Urugulā is born from karet (black). The poison of them all has become devoid of power, and they have run away to their shelters. (8)

Tābubam (or) and no Tabubam (0, serpent!) you are not Tabubam. Your poison has been made devoid of power with the help of Tabubam. (10)

B. G. Tilak has thrown light on the origin of the words like Taimāta, Aligi, [[[Viligi]]], Urugula and Tabubam and informs us, "These words are non-Vedic and Akkadian (Khandi)". He has again tried to compare the word 'Taimāt' with the Timāyat and 'Tābubam' with the Tobā. But he could not trace the meaning of the words Aligi, Viligi and Urugula in Sanskrit language. He thinks these words are not Indian. But English scholars like Macdonell, Keith and Grifth are also connecting the words Taimata, Upodak, Aligi, Viligi and Urugula with some unknown species of snakes. Viligi is a deity of Assyrian myths. [5] [6]


But endeavour of Dr. Upadhyaya to trace out the origin of these words is highly appreciable. He has traced out the names of Aligi (Alalu) and Viligi (Balalu) in the genealogical table of Assyrian kings, belonging to the period of 3000 B. C. in the guide book composed by Dr. Burnette, department of Assyria and Sumeria. Alalu and Balalu are shown to be the names of father and son.[7] This genealogy is also given in the Cambridge Ancient History-Vol-I.

The study of above verses of Atharv- Veda and veiw-point of different scholars on them, brings out the following conclusions: [8]


(1) The ojhas (priests) of Atharv-Veda age had knowledge of above serpent kings.

(2) According to Yaska these are the words with no meaning.

(3) Macdonell, Kerth and Grifth connect them with some unknown species or snakes.

(4) Aligi and Viligi were father and son who were Assyrian kings of 3000 BC

(5) Above genealogical table has been traced out from excavation of Ur, an ancient city of Sumer.

(6) These names are non-Indian and "Akkadian" or semitics.

References -

1. ↑ Dr Naval Viyogi: Nagas – The Ancient Rulers of India, Their Origins and History (The History of the Indigenous people of India Vol. 2), Published by Originals (an imprint of Low Price Publications), Delhi, 2002, ISBN 81-7536-287-1, p.9
2. ↑ Bharatiya Samaj Ka Etihasik Vishleshan, p.44
3. ↑ Dr Naval Viyogi: Nagas – The Ancient Rulers of India, Their Origins and History (The History of the Indigenous people of India Vol. 2), Published by Originals (an imprint of Low Price Publications), Delhi, 2002, ISBN 81-7536-287-1, p.9
4. ↑ Dr Naval Viyogi: Nagas – The Ancient Rulers of India, Their Origins and History (The History of the Indigenous people of India Vol. 2), Published by Originals (an imprint of Low Price Publications), Delhi, 2002, ISBN 81-7536-287-1, p.10
5. ↑ Aggarwal VS:"Some foreign words in Ancient Sanskrit Literature" I H Q Vol 27 91951) P-2
6. ↑ Dr Naval Viyogi: Nagas – The Ancient Rulers of India, Their Origins and History (The History of the Indigenous people of India Vol. 2), Published by Originals (an imprint of Low Price Publications), Delhi, 2002, ISBN 81-7536-287-1, p.10
7. ↑ Carleton R. "Buried Empires" P-90, Asthana Shashi "History of Archeology of India's contact with other countries" P-130
8. ↑ Dr Naval Viyogi: Nagas – The Ancient Rulers of India, Their Origins and History (The History of the Indigenous people of India Vol. 2), Published by Originals (an imprint of Low Price Publications), Delhi, 2002, ISBN 81-7536-287-1, p.11

lrburdak
August 31st, 2009, 05:08 PM
We have an article on Tejaji on Jatland Wiki. 31 August 2009 was Teja Dashami. As such I thought to provide some content on Tejaji here. I have updated Tejaji's article on jatland Wiki. Specially Tejaji in media. Members can see here

http://www.jatland.com/home/Tejaji

मीडिया में तेजाजी

30 अगस्त 2009 को मध्य प्रदेश के मालवा आँचल में तेजा दशमी मनाई गयी थी। राजस्थान में 31 अगस्त 2009 को यह पर्व विभिन्न भागों में मनाया गया। यहाँ मीडिया में तेजाजी के बारे में छपे कुछ समाचारों का सारांश दिया जा रहा है. यह बात स्पस्ट होती है कि तेजाजी का लोक देवता के रूप में गहरा प्रभाव है और भारी जन आस्था है।

तेजाजी का मेला आरम्भ - चित्तौडग़ढ़ [18], २९ अग. (प्रासं)। तेजाजी महाराज का वाॢषक मेला नगर के प्रतापनगर क्षेत्र में धाॢमक अनुष्ठान के साथ प्रारम्भ हो गया। तीन दिवसीय इस मेले का उद्घाटन भगवान तेजाजी महाराज सार्वजनिक न्यास के अध्यक्ष जगदीश पालीवाल द्वारा किया गया। उद्घाटन के अवसर पर न्यास के संरक्षक रामचन्द्र शर्मा, नारायणलाल गुर्जर, श्यामलाल कीर, गिरिराज शर्मा आदि मौजूद थे। उद्घाटन के पश्चात तेजाजी महाराज की जीवनी पर आधारित खेल का मंचन किया गया। इस दौरान राई नृत्य का आयोजन भी किया गया। बारिश के बीच बड़ी संख्या में मौजूद लोगो ने इसका आनन्द लिया। मेले का समापन रविवार को होगा।

तेजाजी मेले की तैयारियां शुरू - भास्कर न्यूज भीलवाड़ा [19] भीलवाड़ा, । जिले भर में तेजा दशमी पर भरने वाले तेजाजी के मेलों को लेकर तैयारियां शुरू हो गई है। तेजाजी के चौक में भरने वाले तीन दिवसीय तेजा मेले को लेकर मेलास्थल पर डोलर, चकरियां लगनी शुरू हो गई है। तेजाजी के स्थान की भी साफ सफाई की जा रही है। तीन दिवसीय मेले की तैयारियों में नगर परिषद भी जुट गई है। मेला स्थल की सफाई की जा रही है। जिले के विभिन्न गांव और कस्बों में भी तेजा दशमी के मौके पर जागरण और कीर्तन के कार्यक्रम भी होंगे और झण्डे भी चढ़ाए जाएंगे।

तेजाजी के थान पर उमड़े श्रद्धालु - भास्कर न्यूज अजमेर[20] - अजमेर. ऊसरी गेट स्थित प्राचीन तेजाजी की देवरी पर रविवार को भरे सालाना मेले में भारी संख्या में श्रद्धालु उमड़े। श्रद्धालुओं ने पूजा-अर्चना कर सुख-समृद्धि की कामना की। थान पर पूरे दिन श्रद्धालुओं का रैला उमड़ता रहा। शाम के समय मेला और परवान चढ़ा। अल सुबह से ही तेजाजी की देवरी पर श्रद्धालुओं का आने का क्रम जारी हो चुका था। भीड़ की स्थिति यह थी कि पुरुष और महिलाओं की यहां अलग-अलग कतार लगाई गई। कतारों में खड़े भक्तजन तेजाजी महाराज के जयकारे लगाते हुए अपनी बारी का इंतजार करते रहे। तेजाजी के श्रद्धालुओं ने नारियल, फूल माला और अगरबत्ती भेंट की। यहां नवजात शिशुओं एवं नवविवाहित जोड़ों ने भी धोक दिया। पूरे दिन श्रद्धालुओं का यहां आना-जाना लगा रहा। इधर शहर के विभिन्न क्षेत्रों में स्थापित तेजाजी के मंदिरों पर भी मेले भरे और रौनक रही। दाता नगर जटिया हिल्स स्थित रामदेव महाराज व तेजाजी महाराज का मेला भरा। तोपदड़ा के मेघवंशी मोहल्ला में बाबा रामदेव एवं तेजाजी महाराज की शोभायात्रा निकाली गई। रामनगर स्थित तेजा धम पर तेजाजी का मेला भरा, यहां मेला सुबह ध्वजारोहण के साथ हुआ।

सजा श्रद्धा का दरबार, फैली सुगंध - भास्कर न्यूज भीलवाड़ा [21] भीलवाड़ा . लोकदेवता तेजाजी के जन्मोत्सव पर रविवार को उनके थानकों पर पूजा-अर्चना के लिए श्रद्धालुओं का जमावड़ा लगा रहा। कोई चूरमा बाटी का भोग लगा रहा था, तो कोई कतारों में खड़ा होकर नारियल, प्रसाद व अगरबत्ती चढ़ाने के लिए अपनी बारी की प्रतीक्षा कर रहा था। यह नजारा था रविवार सुबह से ही तेजाजी चौक स्थित तेजाजी मंदिर का। तेजा दशमी पर सुबह पांच बजे तेजाजी की आरती की गई। उसके बाद श्रद्धालुओं का आना शुरू हुआ, जो अनवरत चलता रहा। दोपहर में तेजाजी स्थल पर मत्था टेकने व प्रसाद चढ़ाने वालों की लंबी कतारें लग गई। बड़ी संख्या में दर्शनों को उमड़े श्रद्धालुओं को देखते हुए प्रशासन ने भी सुरक्षा के विशेष बंदोबस्त किए। रविवार से ही तीन दिवसीय मेला भी शुरू हो गया। श्रद्धालु तेजाजी के जयकारे लगाते मेले का लुत्फ उठा रहे थे। कइयों ने ड्रेगन ट्रेन में बैठकर आनंद लिया तो कइयों ने झूलों का। महिलाएं घरेलू सामान खरीद रही थी, तो बच्चे खिलौनों के साथ ही मौत का कुआं देखने में मशगूल थे। ग्रामीण इस बार मेले में पहुंची नई चीजों को देख अचंभित हो रहे थे। तेजाजी के जयकारों से गूंजा शहर - वीर तेजा ब्रिगेड व युवा जाट महासभा की ओर से वाहन रैली निकाली गई। युवाओं ने तेजाजी के जयकारों से शहर को गुंजायमान कर दिया। ढोल की थाप पर नाचते-गाते युवा तेजाजी का जयघोष करते चल रहे थे।प्राइवेट बस स्टैंड स्थित जाट समाज के छात्रावास से वीर तेजा ब्रिगेड के जिलाध्यक्ष राजेश जाट व युवा जाट महासभा के जिलाध्यक्ष रामेश्वरलाल जाट ने तेजाजी की प्रतिमा पर माल्यार्पण कर हरी झंडी दिखा रैली को रवाना किया। रैली शहर के मुख्य बाजारों से होते हुए तेजाजी चौक पहुंची। वहां तेजाजी का ध्वज अर्पण कर पूजा-अर्चना की। देवालाल जाट, सुखपाल जाट, नारायण जाट, शिवराज जाट, रामप्रसाद जाट, हीरालाल जाट, बक्षु जाट, शिवलाल जाट सहित जिलेभर के जाट समाज के युवा शामिल थे।

आज चढ़ेंगे ध्वज व नेजे - तेजाजी स्थल पर एकादशी के दिन मजदूरों व कावाखेड़ा कच्चीबस्ती की ओर से विशाल ध्वज चढ़ाए जाएंगे। अगरपुरा, सांगानेर, सुवाणा व पांसल गांवों से श्रद्धालु अपने-अपने नेजे चढ़ाएंगे। चित्तौड़ रोड स्थित मॉडर्न व वुलन तथा राजस्थान स्पिनिंग मिल के मजदूर झंडे के साथ रवाना होंगे। मुख्य बाजारों में होते हुए थान पर पहुंचेंगे, जहां पूजा के बाद झंडे तेजाजी को चढ़ाए जाएंगे। कावाखेड़ा बस्ती का झंडा चार बजे चढ़ेगा।

तेजाजी के थानकों पर भीड - भास्कर न्यूज बारां [22] बारां। तेजादशमी के अवसर पर रविवार को जिले में लोक देवता वीर तेजाजी की थानकों पर मेले आयोजित किए गए। पूजन-अर्चना व दर्शनों के लिए श्रद्धालुओं की भीड जुटी रही। शहर के डोल मेला मैदान स्थित तेजाजी की थानक पर सुबह से ही पूजा-अर्चना का दौर शुरू हो गया था। यहां शाम तक पूजा अर्चना के लिए खासी भीड रही। शाम चार बजे बाद तेजाजी के झंडे के साथ अलगोजों के साथ भजनों की स्वरलहरियां बिखरते दल शहर के प्रमुख मार्गो से होकर तेजाजी के थानक पर पहुंचे। थानक के बाहर कई सपेरें अपनी पिटारियों में रखे सांपों को बाहर निकालकर बैठे नजर आए। एक साथ करीब दर्जन भर सांपों को देखकर लोग रोमांचित रहे। श्रद्धालुओं ने इन्हें भेंट भी दी। दूग्धाभिषेक, चूरमा-बाटी का भोग - सुबह होने पर दर्शनों के लिए पहुंचे श्रद्धालुओं ने यहां थानक पर तेजाजी के दर्शन कर नारियल, दूध आदि का प्रसाद चढाकर खुशहाली की कामना की। चूरमा, बाटी का भोग लगया गया। दिनभर लगा रहा तांता - सारथल - सारथल सहित आस-पास गांवों में तेजा दशमी श्रद्धापूर्वक मनाई गई। वीर तेजाजी के थानक पर सुबह से श्रद्धालुओं द्वारा नारियल, लडडू बाटी,चूरमा का भोग लगाया गया। दिनभर श्रद्धालुओं की थानक पर पूजा अर्चना के लिए भीड लगी रही। यहां सर्प दंश व जीव जन्तुओं के काटने से पीडित एक दर्जन करीब लोगों की डसी काटी गई।

बमोरीकलां - यहां स्थित क्षार बाग में रविवार को लोक देवता तेजाजी के थानक पर दो दिवसीय मेला शुरू हुआ। मेले में खिलौने, मिठाई तथा मनिहारी के सामानों की दुकानें लगाई गई। तेजा दशमी के अवसर पर मंडलियों द्वारा गायन किया गया।

पलायथा - कस्बे सहित क्षेत्र में रविवार को तेजादशमी मनाई गई। तेजाजी की मंडलियों ने तेजाजी के थानक पर विधिवत पूजा के बाद कस्बे में घूमकर तेजाजी गायन किया तथा ध्वज को घर-घर पहुंचने श्रद्धालुओं ने भी तेजाजी का पूजन कर नारियल चढाए। निकटवर्ती ग्राम अमलसरा स्थित तेजाजी के थानक पर एक दिवसीय मेला लगा।

lrburdak
August 31st, 2009, 05:10 PM
प्रसाद चढाया, मेले का लुत्फ उठाया - अन्ता - तेजादशमी के अवसर पर पर रविवार को यहां श्रद्घालुओं में विशेष उत्साह रहा। इस दौरान सीसवाली मार्ग पर बाबा खेमजी के तालाब की पाल पर तेजाजी स्थल पर लगे मेले में महिला पुरूषों की भीड उमड पडी।यहां तेजाजी के थानक पर श्रद्धालुओं ने दूध, नारियल और प्रसाद चढाया। मेला स्थल पर लगी दुकानों पर पर बच्चों ने चाट पकोडी का आनंद उठाया। इस दौरान कई सामाजिक संस्थाओं की ओर से यहां पानी के प्याऊ लगाए गए वहीं यातायात व्यवस्था बनाए रखने में पुलिस को कडी मशक्कत करनी पडी।

कोयला - कोयला, मियाडा, तिसाया, कोटडी समेत आसपास के गांवों में लोक देवता तेजाजी महाराज की पूजा-अर्चना कर लड्डू-बाटी का भोग लगाया गया। कस्बे के तेजाजी महाराज के थानक पर सुबह से ही लोगों की आवाजाही रही जो शाम तक चली। यहां एक दिवसीय मेला भी लगा।

सीसवाली - कस्बे में तेजा दशमी पर्व पर रविवार को प्रात: से ही तेजाजी थानक पर श्रद्धालुओं की भारी भीड रही। रविवार को तेजा दशमी पर्व पर तिसाया रोड पर स्थित मेला मैदान पर तेजाजी महाराज के स्थान पर प्रात: से ही श्रद्धालुओ द्वारा दूध चढाकर पूजा-अर्चना का कार्यक्रम शुरू किया गया जो दिन भर चलता रहा।

हरनावदाशाहजी - तेजादशमी का पर्व कस्बे समेत समूचे क्षेत्र में परम्परागत रूप से मनाया गया। इस अवसर पर लोगों ने तेजाजी के थानकों पर पूजा अर्चना की। कस्बे में छीपाबडौद मार्ग स्थित तेजाजी चौक में रविवार को पूरे दिन श्रृद्धालुओं का पूजा अर्चना करने एवं दर्शनो के लिए तांता लगा रहा। गांव उमरिया में भी तेजादशमी के अवसर पर एक दिवसीय मेला भी लगा।

बोहत - कस्बे सहित आसपास के गांवों में तेजा दशमी का पर्व धूमशाम से मनाया गया। घर-घर लड्डू-बाटी बनाकर तेजाजी महाराज को भोग लगाया। कस्बे के हिंगोनियां सडक मार्ग के निकट लोक आस्था का प्रतीक तेजाजी के थानक पर सुबह से ही दूध चढाने व नारियल फोडने वाले श्रद्धालुओं की भीड लगी रही। ग्राम पंचायत द्वारा तेजाजी के थानक पर पांच दिवसीय मेले का भी आयोजन रखा गया। क्षेत्र के कई गांवों से बडी संख्या में श्रद्धालुओं ने मेले में पहुंचकर तेजाजी के दर्शन किए।

मांगरोल - कस्बे सहित ग्रामीण अंचल में तेजा दशमी का पर्व धूमधाम से मनाया गया। कस्बे में नगर पालिका द्वारा सात दिवसीय मेले का आयोजन रखा गया है। वहीं समीपवर्ती ग्राम जलोदा तेजाजी में तेजाजी के थानक पर दूध-प्रसाद चढाने वाले श्रद्धालुओं की भीड नजर आई। ग्राम पंचायत द्वारा तीन दिवसीय मेले का आयोजन रखा गया है।

शाहाबाद - सहरिया बहुल्य क्षेत्र में रविवार को तेजा दशमी का त्योहार धूमधाम से मनाया गया। इस अवसर पर तेजाजी के थानकों पर भीड उमडी ओर श्रद्धालुओं ने थानकों पर दर्शन तथा पूजा अर्चना की।

मेला लगा - छीपाबडौद - क्षेत्र भर मे रविवार को तेजादशमी का पर्व मनाया गया। समीपवर्ती रतनपुरा गांव में इस मौके पर आयोजित एक दिवसीय मेले में लोग उमडे। मेले में पहुंचे विधायक करण सिंह राठौड का मेला समिति के संयोजक प्रेम सिंह चोधरी, महेंद्र सिंह चौधरी आदि ने स्वागत किया। इस अवसर पर विधायक ने यहां विधायक कोष से दो लाख रूपए देने व नलकूप लगवाकर मोटर डलवाने की घोषणा की।

तेजाजी पशु मेला 5 से - सीमा सन्देश [23] श्रीगंगानगर। पशुपालन विभाग द्धारा पर्वतसर (नागौर) में श्री वीर तेजाजी पशु मेला आयोजित किया जाएगा। सहायक निदेशक पशुपालन विभाग ने बताया कि यह पशु मेला 5 अगस्त से 20 अगस्त तक चलेगा। चौकियों की स्थापना एक अगस्त-09 को की जाएगी।

तेजाजी को पूजा, मेले लगे - भास्कर न्यूज उज्जैन [24] उज्जैन तेजा दशमी पर रविवार को तेजाजी महाराज की आराधना होगी। तेजाजी मंदिरों में शनिवार से ही श्रदालु पहुंचना शुरू हो गए। बड़ नगर रोड़ स्थित तेजाजी महाराज मंदिर में शनिवार को ही विभिन्न ग्रामीण अंचलों से श्रदालु निशान लेकर पहुंचे। यहाँ रात ८ बजे भजन संध्या शुरू हुई जो देर रात तक चली. रविवार को यहाँ मेला लगेगा और दिन भर निशानों का पूजन होगा। शाम को नगर में चल समारोह होगा जिसमें सैंकडों निशान शामिल होंगे। भैरव गढ़ सिद्धवट के समीप स्थित तेजाजी मंदिर में भी मेला लगेगा। रविवार दोपहर ३ बजे मंदिर में महा आरती होगी। अतिथि विकास प्राधिकरण अध्यक्ष मोहन यादव होंगे। तेजा दशमी पर कई घरों में चावल नहीं बनाये जाते। भैरव गढ़ क्षेत्र से लगे करीब १२ गांवों में चावल नहीं बनेंगे और ग्रामीण ढोल-धमाकों से नाचते गाते मंदिर पहुंचेंगे। मक्सी रोड पंवासा में तेजाजी मंदिर में माच का आयोजन होगा।

References -
18 ↑ Hindi News Udaipur Jaipur Mumbai New Delhi
19 ↑ Saturday 29 Aug, 2009 03:23 PM
20 ↑ भास्कर न्यूज Monday, August 31, 2009 07:14 [IST]
21 ↑ Bhaskar News Monday, August 31, 2009 03:34 [IST]
22 ↑ 31 अगस्त 2009, 23:25 hrs IST
23 ↑ Wednesday, July 29, 2009
24 ↑ भास्कर न्यूज उज्जैन, ३० अगस्त २००९

drssrana2003
September 11th, 2009, 01:59 PM
Jats in Panini


Friends,
The text jaTa -jhaTa sanghAte are at serial nos 305 and 306 0f the dhatupATha of Panini, which a compedium of verbal roots and is different from the ashTAdhyAyI. Sutra no. 3.3.19 of the ashTAdhayi contains the rule to explain the formation of (morphology) words fromall verbal stems.
Words like shloka or the claim that the word jATa is reffered to by Panini
at 3.3.19 would not be correct. I propose to write a fuller piece on the subject soon.

drssrana2003
September 11th, 2009, 08:05 PM
Panini and Jats
The people who are called and call themselves Jats today are, no doubt, the most ancient Aryans generally settled in north and north-west l. Many writers have tried to prove their antiquity through the antiquity of their clan names, inseparably from the label Jat. It is not necessary that if the people are ancient, their label should also be most ancient. But unable to resist the temptation of tracing the same in sources, where it does not exist, has led to some amount of confusion. The confusion has got acute at the hands of those whose caste (label) patriotism scored over authentic historical facts. The label became more important than the people themselves. Ancient Sanskrit texts, particularly those of uncertain authenticity came handy to yield, mixed with some imagination, the desired crop. The most favourite alley in the otherwise very uncertain field has continued to be the Paninian text jaTa, jhaTa sanghAte. The text has been variously described as-sUtra of ashTAdhyAyI or a shloka in the ashTAdhAyI, the Roman transliteration being generally faulty, giving scope to miscarriage of intent. The effort of some persons in choosing to be precise in citing the reference number (3.3.19) from the ashTadhyAyI set one member looking for the originally cited text only to result in an enigma since the text at 3.3.19 is entirely different viz. akartari cha kArake sanjnAyAm. Let me try to explain things:
The ashTAdhyAyI (of eight chapters, each having four quarters where each quarter contains a number of sUtras arranged in a linguistically systematic manner. The sUtras, individually and many a times in combination of several sUtras by inference explain the formation of words of Sanskrit language, as it was in Panini’s time. The sUtras deal with the raw material in the form of verbal roots by adding affixes to obtain nominal forms of words.Panini has identified and after appropriate classification put the verbal stems (dhAtus) in a compilation called the dhAtupATha. Our two dhAtus are listed at serial numbers 305 (jaTa-) and 306 (jhaTa- sanghAte) with the simple meaning that each of the two are used in twe sense of a cluster. The sutra in ashTAdhyAyI at 3.3.19 simply says that the suffix ghanˆ comes after all verbal stems when the sense of root is denoted as having attained the completed state, e.g. prAsah, AhArah etc. But the condition is that such word thus formed shall not be the one which can be used as an agent in the nominative case(in kartA kAraka) e.g.our jATa if we take it as a Sanskrit term) can not be explained by the sUtra under reference. Though words like jaTA (hair locks), jaTila (intertwined (hair etc.) can be explained by the sUtra under reference. The net result is that Panini has nowhere in his works mentioned the word jATaas such. If we wish to manufacture it retrospectively as a Sanskrit word of ancient ages Panini’s sutras do not permit it. So we have to reconcile and look for the antiquity of the people we are talking about on the strength of their clan names and for the moment delink the label jATa for its own history and provenance. I would like to share that part of my findings some other time.
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drssrana2003
September 11th, 2009, 08:25 PM
Burdak ji, Namaste. The word "नैरृत" seems to be gramatically wrong. It should perhaps be replaced by "नैऋत".
.

Dayanand ji,
It is only a typographical variation. Both forms convey one and the same sound. Palaeography has gone through immense changes. In some parts of India we have some devanagari letters written diferently from those we in the north write.jha is one example.

lrburdak
September 12th, 2009, 10:26 AM
Jamthun (जामथुन), PO Delanpur, is a village in Ratlam tahsil in Ratlam district in Madhya Pradesh. It is located in northwest of Ratlam city. Population-1,394.

Jat Gotras in this village

As per Veer Jat Parichayavali, Anand Prakashan Ratlam (Madhya Pradesh), the gotra wise population of Jats, including that of women, living in the village is as under:

Nimad, Ogara

History

Jamthun is the village with traces of ancient habitation. It is known as the city of Jamvanta (जाम्वन्त). Bricks of ancient times have been found in the excavations. There is a water tank of very ancient style. There is need to further do the excavations and discover its past history.[1]

In Ramayana

Kishkindha Kanda Sarga 41 mentions about The Empire of Holy Vanaras in which Sugreeva sends Vanara-s in search of Sita to southward which troop includes Hanuman, Jambavanta, Nila and others and Angada is its leader. Sugreeva gives a vivid picture of the southern side of Jambu dviipa up to the south-most part of passable regions.

Shlokas 2, 3, 4, 5 mention that Sugreeva, the well-informed and brave lord of Vanara troops, then beckoned Angada and the other prominent vanara-s who are valorous ones with full-fledged dash and dare, like the son of Fire-god Neela, and the exceptional vanara Hanuman, the highly vigorous son of Grandparent Brahma, namely Jambavanta, also others like Suhotra, Sharari, Sharagulma, Gaja, Gavaksha, Gavaya, Sushena, Vrishabha, Mainda, Dvivida, Sushena, Gandhamadana, and the two sons of Ritual-fire called Ulkamukha, Ananga. [4-41-2, 3, 4, 5]

ततः प्रस्थाप्य सुग्रीवः तन् महत् वानरम् बलम् ।
दक्षिणाम् प्रेषयामास वानरान् अभिलक्षितान् ॥४-४१-१॥

नीलम् अग्नि सुतम् चैव हनूमन्तम् च वानरम् ।
पितामह सुतम् चैव जांबवंतम् महोजसम् ॥४-४१-२॥

सुहोत्रम् च शरारिम् च शरगुल्मम् तथा एव च ।
गजम् गवाक्षम् गवयम् सुषेणम् वृषभम् तथा ॥४-४१-३॥

मैन्दम् च द्विविदम् चैव सुषेणम् गन्धमादनम् ।
उल्कामुखम् अनंगम् च हुतशन सुतौ उभौ ॥४-४१-४॥

अंगद प्रमुखान् वीरान् वीरः कपि गण ईश्वरः ।
वेग विक्रम संपन्नान् संदिदेश विशेषवित् ॥४-४१-५॥

तेषाम् अग्रेसरम् चैव बृहद् बलम् अथ अंगदम् ।
विधाय हरि वीराणाम् आदिशद् दक्षिणाम् दिशम् ॥४-४१-६॥

References -
1.↑ Dr Ajit Raizada: Art, Archaeology and History of Ratlam, Sharada Prakashan Delhi, 1992, ISBN 81-85320-14-4, p.115

Note - May also this article on Jatland Wiki at - http://www.jatland.com/home/Jamthun

lrburdak
September 12th, 2009, 10:21 PM
Early History

Discovery of a few stone age tools, picked from three villages of Ratlam, proves the existence of the primitive man in the District. Among these, two microlithic sites were found in Jaora[1]. In Ancient times Ratlam was included in Avanti region, known as Malwa from the 7th-8th century onwards.

This Malwa region of Madhya Pradesh was ruled by Nagavanshi rulers for a long period. This is clear from some historical evidences such as the very name of the town Nagda in adjoining Ujjain district. The name of the town was actually nag-dah which means cremation/burning (dah) of snakes (nagas). Near by Nagda there is famous Delanpur temple of Hanumanji, Place of Naga Maharaj Kalkheda (कालखेड़ा), Kalmoda (कलमोड़ा), Kalukhedi, Kalukheda, Nagpipalya in Ratlam district.

Taxakeshawar (तक्षकेश्वर) or Takhaji (ताखाजी) is a place of religious and historical importance with temple of Taxaka in Mandsaur district in Madhya Pradesh. It is situated at a distance of 22 km from Bhanpura town on Hinglajgarh road. [2]This is the site of serpent king taxak , where he is worshiped as Taxakeshawar but the local people call him Takhaji. Curiously enough he shares the worship of the country folk with Dhanvantri, the Indian Aesculapius. [3][4] The shrine in question stands on a most romantic spot from village Navali[5] situated on the table land at the foot of which Bhanpura lies. [6]

This place is probably the only site having a temple and a statue of nagaraja Taxak. Statue of Taxaka is shown with seven serpent hoods protecting from above. In one hand of Taxaka is shown a human head. On one side is shown his wife and his son on other side. The period of installing this statue is estimated to be 12th century. [7] [8] A fair is organized on every purnima of baisakh month of Hindu Calendar. [9]

There is puranic mythological legend heard about nagaraja Taxaka and Dhanavantari in this part of Malwa region in Madhya Pradesh. Emperor Janamejaya ascended to the throne of Hastinapura upon the death of his father Parikshita. According to legend, Parikshita, the lone descendant of the House of Pandu, had died of snakebite. He had been cursed by a sage to die so, the curse having been consummated by the serpent-chieftain Takshak. Janamejaya bore a deep grudge against the serpents for this act, and thus decided to wipe them out altogether. He attempted this by performing a great Sarpa satra - a sacrifice at Nagda that would destroy all living serpents. All the nagas had been destroyed in this nagayagya except Taxaka, who is believed to have obtained boon from Lord Vishnu. Local tradition goes that Taxaka resides here in this place.

On the other hand Dhanavantari along with his followers and medicines was going to save Parikshita. The Taxaka naga with the help of illusive powers took the form of wood-stick of chandan tree. When Dhanavantari took this wood-stick on his shoulder, the Taxaka bite him on back and Dhanvantari died. The local people believe that Dhanvantari stays here since that time as god of herbs and medicines. The local vaidyas first worship Dhanavantari here and then collect medicinal herbs for treatment.

References

1. ↑ Indian Archaeology, A review, 1956, p.79.
2. ↑ Usha Agarwal:Mandsaur Zile Ke Puratatvik samarakon ki paryatan ki drishti se sansadhaniyata - Ek Adhyayan, Chirag Prakashan Udaipur, 2007, p. 35
3. ↑ Dr Naval Viyogi: Nagas – The Ancient Rulers of India, Their Origins and History (The History of the Indigenous people of India Vol. 2), Published by Originals (an imprint of Low Price Publications), Delhi, 2002, ISBN 81-7536-287-1, p. 27
4. ↑ J.P.H. Vogel:Indian Serpent lore, p.206
5. ↑ http://www.fallingrain.com/world/IN/0/Navali.html
6. ↑ Dr Naval Viyogi: Nagas – The Ancient Rulers of India, Their Origins and History (The History of the Indigenous people of India Vol. 2), Published by Originals (an imprint of Low Price Publications), Delhi, 2002, ISBN 81-7536-287-1, p. 27
7. ↑ Usha Agarwal:Mandsaur Zile Ke Puratatvik samarakon ki paryatan ki drishti se sansadhaniyata - Ek Adhyayan, Chirag Prakashan Udaipur, 2007, p. 36
8. ↑ Chandra Bhusahan Trivedi:Dashpur, p. 15
9. ↑ Usha Agarwal:Mandsaur Zile Ke Puratatvik samarakon ki paryatan ki drishti se sansadhaniyata - Ek Adhyayan, Chirag Prakashan Udaipur, 2007, p. 36

lrburdak
September 12th, 2009, 10:24 PM
Origin of Ratlam

Dr Ajit Raizada writes that the name of Ratlam is popularly said to be derived from that of Raja Ratan Singh (1652-58), the founder of Ratlam State. This is, however, a fallacy as Ratlam was already in existence before Ratan Singh was granted the district, since it is mentioned by Abul Fazl in the Ain-i-Akbari as one of the mahals in the Ujjain sarkar of Malwa subah. [1]

Bhim Singh Dahiya [2] mentions about king of Varika clan of the Jats ruling in that area in the year 428 S.V., and the name of his grandfather was Yashorata and that of his great grandfather was Vyagrarata. The 'Rata' ending names are admittedly foreign to Indian and this example also shows how the personal names were gradually being Indianised. He [3] further mentions the four ancestors of Vishnuvardhana Varika of Mandsaur Pillar inscription :

1. Vyaghrarata ... 420 A.D.
2. Yasorata ... 455 A.D.
3. Yasovardhana ... 480 A.D.
4. Vishnuvardhana ... 506 A.D.

Here we must note that apart from other evidence, the first two names ending with 'Rata', are not Indian but definitely of Central Asian origin, only partly Indianised. Here this 'Rata' Dynasty probably gives name to Ratlam as there rule in the area is evident from Mandsaur Pillar Inscription.

Dr Naval Viyogi in his book "Nagas: the Ancient Rulers of India, their origin and history" [4] has provided a list of some important Gotras of Tak kshatriyas and explained their history. The list includes Jat as well Rati.

Dr Naval Viyogi also writes that there was a Naga family of Ratta people in the south. Ratta was naga king of Mahinsak-Ratta. C.V. Vaidya [5] has traced out the relation of queen of Ratta family with the region of eastern valley. Kalhan has described her, as the queen of Ratta family of Karnat country, which has been equated with Karnataka and the region has been called Mahinsaka in pali literature and Mahishaka in sanskrit. The rule of Ratta in Karnataka was in in 7-8th century. [6]

Dr Naval Viyogi quotes the opinion of N K Dutta according to whom Aratta were round headed Iranians, and were known as Rattika or Ratta, whose mention has been made in the inscription of Ashoka. This Rattika or Ratta is a variation of Iranian word 'Rathaestha'. Hulus has equated Ratta with the Arattioi of Periplus and Aratta of Punjab. [7]

There is evidence from Shankhpaul jataka that there was a naga king of Ratta or Aratta family who were Karaskaras. [8]

The study of Jat Gotras in Ratlam district shows that at present Ratiwar (रतिवार) Gotra of Jats are found in Ratlam district in Madhya Pradesh. More than three-fourth of Taxaka people merged in to Jat federation. [9] It is clear from this fact that Ratiwars are descendants of Nagavanshi king Rati or Ratti or Ratta. This Nagavanshi king probably gives name to Ratlam.

References

1. ↑ Dr Ajit Raizada: Art, Archaeology and History of Ratlam, Sharada Prakashan Delhi, 1992, ISBN 81-85320-14-4, p.45
2. ↑ Bhim Singh Dahiya:Jats the Ancient Rulers (A clan study), First Edition 1980, Publisher: Sterling Publishers Pvt Ltd, AB/9 Safdarjang Enclave, New Delhi-110064 , p.204
3. ↑ Bhim Singh Dahiya:Jats the Ancient Rulers (A clan study), First Edition 1980, Publisher: Sterling Publishers Pvt Ltd, AB/9 Safdarjang Enclave, New Delhi-110064 , p.204
4. ↑ Dr Naval Viyogi: Nagas – The Ancient Rulers of India, Their Origins and History (The History of the Indigenous people of India Vol. 2), Published by Originals (an imprint of Low Price Publications), Delhi, 2002, ISBN 81-7536-287-1, p.160
5. ↑ C.V. Vaidya:History of Medieval Hindu India, Part II p.301
6. ↑ Dr Naval Viyogi: Nagas – The Ancient Rulers of India, Their Origins and History (The History of the Indigenous people of India Vol. 2), Published by Originals (an imprint of Low Price Publications), Delhi, 2002, ISBN 81-7536-287-1, p.313-314
7. ↑ Dr Naval Viyogi: Nagas – The Ancient Rulers of India, Their Origins and History (The History of the Indigenous people of India Vol. 2), Published by Originals (an imprint of Low Price Publications), Delhi, 2002, ISBN 81-7536-287-1, p. 406
8. ↑ Dr Naval Viyogi: Nagas – The Ancient Rulers of India, Their Origins and History (The History of the Indigenous people of India Vol. 2), Published by Originals (an imprint of Low Price Publications), Delhi, 2002, ISBN 81-7536-287-1, p. 350
9. ↑ किशोरी लाल फौजदार: "महाभारत कालीन जाट वंश", जाट समाज, आगरा, जुलाई 1995, पृ 8

lrburdak
September 12th, 2009, 10:30 PM
Jats in Ratlam district

Jats were earlier in Nagavansha and lived in this region in ancient times. The local tradition also reveals the presence of Jats in the region in ancient times. We have some authentic records from the Ratlam District Gazetteer about the population of Jats. Dr Ajit Raizada [1]quotes the The Ratlam District Gazetteer Published in 1907, according to which Ratlam district included the three erstwhile princely states of Ratlam, Sailana and Jaora. Regarding Castes,Tribes and Races in the Princely State Ratlam the District Gazetteer gives breakup as under:

* Brahman-11600 (16%),
* Rajputs - 6000 (Rathore;754,chauhans:338, Solanki:226, Parmars;222,Sisodia:184),
* Banias - 4200,
* Kunbis - 2900,
* Jats - 1680,
* Dhakars - 690,
* Khatis - 1400 and
* Malis - 1040

Dr Nirmal Anand (Bajdoliya) from Ratlam collected detailed information in year 2006 about family members of Jats residing in Ratlam district in Madhya Pradesh. The format of information included name of the Village, name of Jat member, age, gotra, relation with head of family, marital status, education and profession. This information was compiled into a book covering 368 pages.

Dr Nirmal Anand published it as a book under the title 'Jat Veer Parichayavali, District Ratlam (Madhya Pradesh)'. This directory has a list of 10713 members of Jat community from 612 Jat Gotras and about 73 villages in Ratlam district. The 380 gotra names are new gotras not yet recorded in Jatland Wiki with any information about them. I have compiled the information village wise, gotra wise and digitized to use it here in this article. This list is a useful document for the study and distribution of Jat gotras in Ratlam district.


Reference

1. ↑ Dr Ajit Raizada: Art,Archaeology and History of Ratlam, Sharada Prakashan Delhi, 1992, ISBN 81-85320-14-4, p.61

lrburdak
September 12th, 2009, 10:31 PM
List of Jat Gotras in Ratlam district

Based on above records is the list of Jat Gotras in Ratlam district as under. Some of the gotras are very ancient which find mention in Rigveda, Ramayana and Mahabharata etc. Such gotras have been shown in the following list in bold text.

Achra (ऐचरा) , Age (अगे) , Ahlawat (अहलावत) , Ajdoliya (अजड़ोलिया) , Akodiya (आकोदिया) , Amaraolitaya (अमरावलितया) , Amethia (अमेठिया) , Anchra (अँचरा) , Babariya (बाबरिया) , Baboriya (बबोरिया), Babosha (बाबोशा) , Babosiya (बबोसिया) , Babuchha (बबुछा) , Bacholi (बचोली) , Badak (बड़क) , Badbadwal (बड़बड़वाल) , Badbadwar (बड़बड़वार), Badgama (बडगामा) , Badgav (बडगाव) , Badgava (बडगावा) , Badla (बड़ला), Badrak (बद्रक) , Baduliya (बड़ुलिया) , Badwar (बड़वार) , Baeeda (बईडा) , Bagadiya (बगडिया), Bagara (बगारा) , Bagaria (बगड़िया) , Bagda (बगड़ा) , Bagoliya (बगोलिया) , Bhairi (भैरी) , Baida (बैड़ा) , Bainiwal (बैनीवाल), Baira (बैरा) , Bajadoliya (बाजडोलिया) , Bajhaiya (बझईया) , Bajkodia (बाजकोडिया), Bajna (बाजना) , Bajroliya (बाजड़ोलिया), Bajya (बाज्या) , Bamal (बामल) , Baldawa (बलदवा) , Bamar (बामर) , Bamboriya (बम्बोरिया) , Bamrolia (बमरोलिया) , Bana (बाना) , Banchdoliya (बान्चडोलिया) , Bangara (बंगारा) , Bangawa (बंगावा), Bangawar (बंगावार), Baooph (बऊफ) , Baraj (बराज) , Barala (बराला) , Barayla (बरायला) , Barbadwar (बरबड़वार) , Bardawa (बरदवा) , Baswana (बसवाना) , Baswar (बसवार) , Batair (बटैर) , Bater (बटेर) , Beda (बेडा), Beniwal (बेनीवाल) , Beniwar (बेनिवार) , Ber (बेर) , Bera (बेडा), Beriya (बेरिया) , Bhabhariya (भभरिया), Bhadanda (भड़ांदा) , Bhadara (भदारा) , Bhadu (भादू) , Bhagaur (भगौर) , Bhagor (भागोर), Bhairi (भैरी) , Bhakal (भाकल) , Bhakar (भाकर) , Bhambhu (भाम्भू) , Bhandari (भंडारी) , Bhanwariya (भंवरिया) , Bharatdwaj (भरतद्वाज) , Bhati (भाटी) , Bhatre (भत्रे) , Bhatte (भट्टे) , Bhatu (भटू) , Bheri (भेरी) , Bherid (भेरी) , Bheriya (भेरिया), Bherunja (भेरुन्जा), Bherwa (भेरवा) , Bhichar (भीचर) , Bhodiyan (भोड़ियन) , Bhoot (भूत), Bhudaniya (भूदानिया) , Bhugadwal (भुगड़वाल , Bhukar (भूकर) , Bhunaniya (भुनानिया) , Bhundaniya (भुन्दानिया) , Bhuwanda (भुवान्दा) , Bhuwanya (भुवान्या) , Bichchhoo (बिच्छू) , Bicholiya (बिचोलिया) , Bidiyasa (बिडीयासा) , Bidiyasar (बिडियासर) , Bieeda (बिईडा) , Bijoriya (बिजोरिया) , Bikarwar (बिकरवार) , Bobasa (बोबासा) , Bobashya (बोबाश्या) , Bobasiya (बोबासिया) , Bochalia (बोचलिया) , Bodana (बोडाणा) , Bodhana (बोढाना) , Bodiyana (बोडीयाना) , Bohar (बोहर) , Boori (बूरी) , Bopcha (बोपचा), Bubariya (बुबारिया), Bulawa (बुलावा) ,

Chahar (चाहर) , Chandeliya (चंदेलिया) , Chandoliya (चंदोलिया) , Chaudhari (चौधरी) , Chauhan (चौहान) , Chaupda (चौपड़ा) , Chaurlya (चौरल्या) , Chautiya (चौटिया) , Chayda (चायड़ा) , Chhaba (छाबा) , Chhangad (छांगड़) , Chharang (छरंग) , Chharul (छारुल) , Chitaniya (चितानिया) , Choria (चोरिया) , Choyal (चोयल) ,

Dabla (डाबला) , Dadi (डडी) , Dadiya (डाडिया) , Daga (डागा) , Dagar (डागर) , Dagaur (डागौर) , Dagolia (दगोलिया) , Dagoliya (दगोलिया), Dagur (डागुर) , Dahiyan (दाहियन) , Dalal (दलाल) , Dandak (दांदक) , Danga (डांगा) , Danteriya (दंतेरिया) , Dantoriya (दंतोरिया) , Dara (डारा) , Daraiya (दरैया) , Davala (डावला) , Davla (डावला), Dawla (डावला), Dawocha (दवोचा) , Dayla (डायला) , Dayma (डायमा), Deedwal (डीडवाल) , Delu (डेलू) , Deru (डेरू) , Des (देस) , Devanda (देवन्दा) , Dhaba (धाबा) , Dhadaud (धड़ौद) , Dhains (धैंस) , Dhaka (ढाका) , Dhama (धामा) , Dhandhu (धान्धू), Dhaneriya (धनेरिया) , Dhaniya (धानिया) , Dhankad (धनकड़) , Dhanya (धान्या) , Dharera (धरेरा) , Dhariya (धारीया) , Dhatarwa (धातरवा) , Dhatarwal (धातरवाल), Dhatarwar, (धातरवार) Dhaulya (धौल्या) , Dhayal (धायल) , Dhelan (ढेलन) , Dhingla (धिन्गला), Dholiya (धोलिया) , Didel (डिडेल) , Didwal (डीडवाल) , Didwar (डीडवार), Dindel (डिंडेल), Dodaria (दोदरिया) , Dodiya (डोडिया) , Doga (डोगा) , Dogiwar (डोगिवार) , Dolad (दोलड) , Dondaria (दोंदरिया) , Donderia (दोंदेरिया) , Donga (डोंगा) , Dongiwar (डोंगिवार) , Dookiya (डूकिया) , Dotad (दोतड़) , Dotar (दोतड़), Dudhiya (दूधिया) , Dudhwal (दुधवाल) , Dudhwar (दुधवार) , Dudi (डूडी) , Dudiya (डूडीया , Dudwal (दुदवाल) , Duhun (दुहुन) , Dukiwal (डुकीवाल) , Duktawa (दुकतवा) , Dulapa (दुलापा) , Dulat (दुलत) , Dulawa (दुलावा) , Dullat (दुल्लत) , Dundi (डूंडी) , Dundiya (डूंडिया)),


Gaduliya (गडूलिया) , Gadundiya (गडूंदिया) , Gadwar (गडवार) , Gaina (गैणा) , Gair (गैर) , Galia (गालिया) , Ganora (गणौरा) , Garhwal (गढ़वाल) , Garu (गरु) , Garva (गरवा) , Garwa (गरवा), Gashliya (गशलिया) , Gatela (गटेला) , Gaura (गौरा) , Gauriya (गौरिया) , Gauya (गौया) , Gena (गेणा), Gharul (घरुल) , Ghasal (घासल) , Ghatela (घटेला) , Ghatwa (घातवा) , Ghent (घेंट) , Ghes (घेस) , Ghet (घेट) , Ghora (घोरा) , Ghatoliya (घटोलिया) , Gil (गिल) , Gila (गिला) , Giyad (गियाड़) , Godara (गोदारा) , Godiya (गोडिया) , Gora (गोरा) , Goraya (गोरया) , Goria (गोरिया) , Goriya (गोरिया), Gothiya (गोठिया) , Grihwal (ग्रिहवाल) , Guakha (गुआखा) , Gudova (गुडोवा) , Gugad (गुगड़) , Gugadwal (गुगड़वाल) , Gugarwar (गुगड़वार), Gulalwa (गुलालवा) , Guleriya (गुलेरिया) , Gunakha (गुणाखा) , Gundhaniya (गुन्धानिया) , Gunela (गुनेला) , Guwalwa (गुवालवा) , Guwarawa (गुवारवा) , Guwarwar (गुवारवार) , Gwala (ग्वाला) , Gvarwa (ग्वारवा),


Hagdoriya (हगडोरिया) , Hagthoria (हगठोरिया) , Haran (हारण) , Herokia (हेरोकिया) , Hewda (हेवदा) , Hidad (हिदड़) , Hidar (हिदड़), Higawa (हिगवा) , Hingroda (हींगरोदा) , Hirawa (हीरावा) , Hirwar (हिरवार) , Hiyag (हियाग) , Homarwar (होमरवार) Homkhar (होमखार) , Huran (हुराण) , Hurana (हुराणा) ,

Idaniya (इदाणिया) , Inaniya (इनाणिया) , Indaniya (इन्दाणिया) , Indolia (इन्दोलिया) , Itawa (इटावा) ,


Jadwa (जड़वा) , Jaiwar (जैवार) , Jajda (जाजडा) , Jajhad (जाझड़ा) , Jajunda (जजुन्दा) , Jakhar (जाखड़) , Jalaniya (जलाणिया) , Jandu (जांदू) , Jangu (जांगू) , Jani (जाणी) , Jarawat (जरावट) , Jarawata (जरावटा), Jat (जाट) , Jawar (जवार) , Jawat (जवाट) , Jayadhwar (जयधवार) , Jewad (जेवाड़) , Jewar (जेवाड़), Jewlia (जेवलिया) , Jewliya (जेवलिया), Jhad (झड़) , Jhajda (झाजड़ा , Jhajhad (झाझड़ ) , Jhajhunda (झाझून्दा) , Jhala (झाला) , Jhanjhada (झांझडा़) , Jhanjhu (झांझु) , Jhinja (झिन्जा) , Jhuriya (झूरिया) , Jijwadia (जिजवाड़िया) , Jijwadiya (जिजवाड़िया), Jinja (जीन्जा) , Juwar (जुवार) ,

Kachharia (काछरिया) , Kachotiya (कचोटिया) , Kadian (कादियान) , Kadiwal (कड़ीवाल) , Kadiyan (काडीयान) , Kadkadawa (कड़कड़ावा), Kadoliya (कडोलिया) , Kaduliya (कडुलिया) , Kadwa (कड़वा), Kadwasra (कड़वासरा) , Kagat (कागट) , Kahaniya (कहानिया) , Kairapa (कैरापा) , Kakad (काकड़) , Kakadwa (काकड़वा) , Kakadawa (ककड़ावा) , Kalar (कालर) , Kalel (कालेल) , Kalwaniya (कलवानिया) , Kamediya (कमेडिया) , Kamethia (कमेठिया) , Kandari (कंडारी) , Kanoria (कनोरिया) , Kanthiya (कांठिया) , Kanya (काण्या), Kapadiya (कापडिया) , Kara (कारा) , Karad (कराड़) , Kariwal (करिवाल) , Kariwar (करिवार) , Karkara (करकरा) , Karwada (करवाडा) , Karwal (कारवाल) , Karwaniya (करवाणिया) , Kasawalia (कसवालिया) , Kaswan (कसवां), Kathiya (काठिया) , Katiya (कातिया) , Kaulya (कौल्या) , Kera (केरा) , Kerapa (केरापा) , Khadap (खदाप) , Khadaw (खादव) , Khadoliya (खदोलिया) , Khainwar (खैनवार) , Khakhad (खाखड़) , Khanda (खन्दा) , Khandoliya (खंदोलिया) , Khanotiya (खानोटिया) , Kharundiya (खारुन्दिया) , Kharwad (खरवड़) , Khatiyan (खटियाँण) , Khenwar (खेनवार) , Khichar (खीचड़) , Khileri (खिलेरी) , Khoja (खोजा) , Khokar (खोकर) , Khokhar (खोखर) , Khuntela (खूंटेला) , Khurkadiya (खुरकड़िया) , Khurkhadiya (खुरखड़िया), Khurkhudiya (खुरखुड़िया), Korwadia (कोरवाडिया) , Korwal (कोरवाल) , Korwar (कोरवार), Kotwadia (कोटवाडिया) , Koyal (कोयल) , Kudi (कुड़ी) , Kudiwal (कुड़ीवाल , Kudiya (कुडिया) , Kudna (कुदना) , Kukar (कुकर) , Kundana (कुंदना) , Kundu (कुंडू) , Kurad (कुराड) , Kuradi (कुराडी) , Kuradiya (कुराडिया) , Kuran (कुराण) , Kurdiya (कुरड़िया) , Kurkuriya (कुरकुरिया) ,

lrburdak
September 12th, 2009, 10:32 PM
Laan (लाण) , Lagar (लागर) , Laiga (लेगा) , Lain (लैण) , Lalaniya (ललाणिया) , Lalaria (लालरिया) , Lalariya (लालरिया), Lalawaniya (ललवानिया) , Lambrod (लम्बरोड़) , Lamrod (लामरोड़) , Lana (लाणा) , Langar (लांगर) , Lathbhar (लठभार) , Latiyar (लटियार) , Laur (लौर) , Leda (लेडा) , Lega (लेगा) , Len (लेन) , Limbad (लिमबड़) , Lolaniya (लोलाणिया) , Looka (लूका) , Lor (लोर) , Maan (मान) , Madar (मादर) , Madwa (मड़वा) , Madwar (मड़वार) , Magawa (मगावा) , Magawar (मागावार) , Makaraniya (मकराणिया) , Malik (मालिक) , Mandia (मंडिया) , Mandiya (मंडिया) , Mandora (मंडोरा) , Mandwa (मंडवा) , Mangroda (मांगरोदा), Manju (मांजू) , Marawania (मरावनिया) , Marawatia (मरावतिया) , Mehla (मेहला) , Mela (मेला) , Melyan (मेल्याण) , Meriya (मेरिया) , Modiya (मोडिया) , Moga (मोगा) , Mola (मोला) , Moond (मूंड) , Morwa (मोरवा) , Mubar (मुबार) , Mund (मूंड), Mundel (मुंडेल) , Muwan (मुवान) , Naad (नाद) , Naga (नागा) , Nagna (नागना) , Nagwadiya (नगवाड़िया) , Nahar (नाहर) , Nain (नैन) , Naradvidya (नारदविद्या , Nardaniya (नारदनिया) Nawad (नवाद) , Nayda (नायड़ा) , Nehra (नेहरा) , Nen (नेण) , Nepa (नेपा) , Nera (नेरा) , Nimad (निमाड़) , Novar (नोवार) , Ogar (ओगर) , Ogara (ओगरा) , Oghara (ओघरा) , Olan (ओलण) , Pabaniya ( पबाणिया) , Pachehara (पचेहरा) , Pachkiya (पचकिया) , Padadiya (पादड़िया) , Padauda (पड़ौदा) , Padiwal (पाड़ीवाल) , Padiyar (पडियार , Padoda (पड़ौदा), Padrawa (पाद्रवा) , Padwa (पादवा) , Paeedoda (पईड़ोदा , Pairoda (पइड़ोदा , Palania (पलाणिया), Palaniya (पलाणिया), Panga (पांगा) , Panja (पांजा) , Panwar (पंवार) , Papadia (पापडिया) , Parasmani (पारसमणि , Paraya (पराया) , Pareria (परेरिया) , Pareriya (परेरिया), Parmar (परमार) , Pawadia (पावडिया) , Payal (पायल) , Pindola (पिंड़ोला) , Piploda (पिपलोदा) , Piproda (पिपरोदा), Pooniya (पूनिया) , Porariya (पोररिया) , Poras (पोरस) , Punia (पुनिया) , Rad (राड) , Radeda (रादेडा) , Raghuvanshi (रघुवंशी) , Randera (रान्देड़ा) , Ranwa (रणवा) , Rao (राव) , Ratiwar (रतिवार) , Rekwar (रेकवार) , Roj (रोज) , Rolaniya (रोलाणिया) , Rudara (रुदरा) , Rukadiya (रुकडिया) , Rundara (रुन्दरा) , Rundra (रुन्दरा),

Salakwan (सलकवान) , Samalya (सामल्या) , Samatiya (सामतिया) , Sangwan (सांगवान) , Sanrag (संराग) , Sapedia (सापेडिया) , Sarabardia (सरबर्डिया) , Saradiya (सरडिया) , Saradiya (सरडिया), Sarag (सराग) , Saran (सारण) , Sarang (सरंग) , Sardiya (सरडिया), Sarunadiya (सारुनदिया) , Sarwadiya (सरवड़िया) , Satam (साटम) , Sawad (सवाद) , Sawaj (सवज) , Selaniya (सेलाणिया) , Sewad (सेवद) , Sewalia (सेवलिया) , Sewar (सेवर) , Sewda (सेवदा) , Shayyal (शय्याल) , Shejwal (शेजवाल) , Shoora (शूरा) , Shyawat (श्यावत) , Sidar (सिदड़) , Siga (सिगा) , Sigtoya (सिगतोया) , Sikarwar (सिकरवार) , Sindhwa (सिंधवा) , Singhwa (सिंघवा) , Singwa (सिंगवा) , Sinsinwar (सिनसिनवार) , Sirauta (सिरोटा) , Sirohi (सिरोही) , Sirota (सिरोटा), Sisama (सिसमा) , Siyag (सियाग) , Somarwar (सोमरवार) , Surag (सुराग) , Suran (सुराण) , Surat (सूरत) ,

Tada (टाडा) , Tadi (टाडी) , Taga (टगा) , Takar (ताकर) , Tandi (टांडी) , Tanwar (तंवर) , Tarad (तरड) , Tedwad (टेडवाड़) , Tedwal (टेडवाल), Tedwar (टेडवार), Tewatia (तेवतिया) , Thakuraichha (ठकुरैछा) , Tharol (थारोल) , Thenua (ठेनुआ) , Thenwa (ठेनवा) , Thigla (ठिगला) , Thingla (ठिन्ग्ला) , Tholiya (ठोलिया) , Thori (थोरी) , Thoriya (थोरिया) , Thuniwar (थुनिवार) , Tindora (तिन्दोरा) , Titar (तितर) , Titarwal (तितरवाल) , Titarwar (तितरवार), Todi (टोडी) , Togada (तोगडा) , Togade (तोगडे) , Togda (तोगडा), Togra (तोगडा), Tomar (तोमर) , Twatia (त्वातिया) , Ujjawal (उज्जवल) , Umarawtia (उमरावतिया) , Umraotia (उमरावतिया), Umrawatia (उमरावतिया), Undaras (उन्दरास) , Unkar (उंकार) , Vadiyar (वडीयार) , Vaeeda (वईड़ा) , Vaniwar (वनीवार) , Varda (वरदा) , Variya (वारिया) , Vaswana (वसवाना) , Veniwal (वेनीवाल) , Veniwar (वेनीवार), Vicholiya (विचोलिया) , Waswana (वसवाणा)

Conclusions:

* The list of members includes total 10713 including male female and children.

* The Gotra list includes that of women which has led to such a large number. The number of such members is limited to one or two in each village. These women seem to have come from out side the district.
* There are total 612 gotras in the list of Jat Gotras in Ratlan district.
* There is addition of 380 new gotras and variants to the already existing Jat Gotras on the Jatland.

* The number of people in gotras in decreasing order (first 30) are:

Dundi 424, Nardaniya 316, Vadiyar 292, Tada 253, Khurkhadiya 258, Pabaniya 249,, Latiyar 239, Danga 214, Khichar 201, Jhajda 199, Mangroda 192, Lalaria 184, Saran 165, Punia 136, Jijwadia 132, Ranwa 127, Khoja 114, Suran 109, Karwada 106, Ratiwar 105, Dhandhu 104, Barala 101, Siyag 100, Dhatarwar 98, Bhabhariya 96, Bhadara 95, Panga 94, Godara 92, Jewlia 89, Khadaw 89,

* Some of the gotras are very ancient which find mention in Rigveda, Ramayana and Mahabharata etc. Some such gotras have been shown in the above list in bold text.
* Many of the Jat gotras are of Nagavansh origin.

lrburdak
September 12th, 2009, 10:36 PM
List of Jat villages in Ratlam district

Following is the list of Jat villages in Ratlam district. Click the links below to see details about each of them. The village names in bold are of historical importance. Also these villages are inhabited by various Jat Gotras.

Badauda, Badawda, Bajna, Bangrod, Banjali, Barbad, Barbodana, Bardiya Goyal, Berchha, Bhaisa Dabar, Bhatkheda, Bilpank, Bodina, Borda, Borkheda, Chikliya, Damottar, Dantodiya, Delanpur, Dharad, Dhamottar, Dhaturiya, Dhaunswas, Dheekwa, Dodiana, Ghatwas, Gunawad, Hanumanpalia , Hat Pipalya, Jamthun, Jawra, Jhar, Kachlana, Kalu Kheda, Kalmoda, Kalori, Kalori Khurd, Kamed, Kanchan Khedi, Kanser, Karmadi, Kotdi Ratlam, Kunwajhagar, Lapatia, Madhopura Ratlam, Malakheda, Mathuri, Morda, Mundari, Nagpipalya, Nalkui, Namli, Narayangarh Sailana, Negarda, Panched, Panchewa, Peer Ingoliya, Piploda Ratlam, Rakoda, Ramgarh Chaudawas, Ramgarh Sailana, Rankoda, Raoti, Ratlam, Ringnod, Rojana, Rughnathgarh, Rupa Kheda, Sailana, Salakhedi, Sarsi Ratlam, Sarwan, Shakar Khedi, Sikhedi, Sinod, Songarh, Sujlana, Sukheda, Surana, Umar Thana, Virpura,

lrburdak
September 12th, 2009, 10:43 PM
Archaeological places in Ratlam district

We are mentioning, out of the above list, the Jat history connections of some important villages in Ratlam district which are also places of archaeological importance:

* Bajna Ratlam (बाजना) - There is a temple of Bhadrakali at Bajna at a distance of 36 km from Ratlam city in Malwa region. This Bhadrakali temple is of the period of Parmara rulers and known as Garhkhankhai mataji. This temple is situated in dense forested area of the valley at the sangam of Karan river and Mahi river. Raja Bhoj had constructed this temple.

* Barbad (बरबड़) - Barbad Hanuman temple is at a distance of 3 km from Ratlam.

* Borda Ratlam (बोरड़ा) - This place is very ancient. At some distance from the village is situated a tapasya sthala of rishi Bhrigu.[1]

* Bilpank - The Bilpakeshwara temple is located at a distance of 18 kms, South-West direction from Ratlam. It is approached through a deviation fare-weather Road about 3 kms from Mhow-Neemach Highway. This temple is dedicated to Lord Shiva and is built in Pachayatana variety. It was constructed in circa 10-11th Century A.D., over low Jagati consisting of plain mouldings. It is easterly oriented Nirandhara Mulaprasada and this Mulaprasada includes Sapta-Ratha-Garbhagriha. The temple is recta in plan and consists of a Garbhagriha, Antarala and a Mahamandapa, all in axis facing East. This temple is built in Gurjara-Chalukyan style of architecture, a contemporary style of the Paramara temple architecture. Such type of temples are noticed at Atree and Krishnavilas, Kota, Rajasthan.

* Dharad (धराड़) - Dhanoi (धनोई) Dhanoha (धनोहा) gotra of Jats originated from place named Dharad [2] Dharad is very ancient village. The ruler of Ratlam Raja Ratan Singh had come to this village initially. There is an ancient temple of Shankara. There is a cave under the temple.This temple is under protection of Archaeology Department.[3]

* Dodiana (डोडियाना) - There is also a village called Dodiyana (डोडियाना) in Jaora tahsil in Ratlam district in Madhya Pradesh. Its population is 1,184. It probably gets name after Dodiya rulers. It is inhabited by many Jat Gotras.

* Gunawad (गुणावद) - Gunawad has temples of Shankaraji and Mataji on the bank of Maleni River. There are remains of ancient statues scattered all around the temple. This is very ancient village even of period earlier than Mauryas and the Guptas. Faridsahab paid homage to the God about 1400 years back while he stayed at Badawda. There is a tomb constructed in his memory. People come to this place from far off places.[4]

* Jamthun (जामथुन) - Jamthun village in Ratlam tahsil in Ratlam district in Madhya Pradesh, located in northwest of Ratlam city, has traces of ancient habitation. It is known as the city of Jamvanta (जाम्*वन्त). Bricks of ancient times have been found in the excavations. There is a water tank of very ancient style. There is need to further do the excavations and discover its past history.[5]

* Jhar - Jhar is located 12 kms, East of Bhatpachalana in Ratlam district of Madhya Pradesh. It is connected with Kachhalana Road with Laptiya - Sandala. Jhar means a 'water spring'. The name Jhar probably has been assigned to this place due to a Jharana on the site. Jhar possesses the ruins of a Shiva temple of Bhumija style which are assignable to the Paramara period i.e., 11th century A.D. The sculptures of this temple are lying scattered around it.

* Namli (नामली) - Very ancient historical village inhabited by many Jat gotras. The Namli Garh is built on an artificial mound, held together by fortified walls.

* Panched (पंचेड़) - There is a place of Bhanapaji (भाणपाजी) near the village Panched. A fair is organized every year of Bhanapaji. [6]

* Piploda (पिपलोदा) - There is a huge beautiful statue of Gajananda Ganesha at Piploda. There is also mataji temple near Piploda. [7]

Piploda was made the capital by Dodiya clan kshatriya Shardul Singh in 1547. There was a strong fort on the top of a hillock. The fort had a ditch on one side surrounded by Khedra nalah. Goddess Chamunda was Kuladevi of the Dodiya rulers. The Dodiya rulers were well protected due to the fort. They never hesitated to challenge the powerful Rajput rulers of Rajasthan. Maharawat Pratap Singh (1673-1708) of Pratapgarh, Rajasthan defeated Dodiya ruler Rawat Bhawat Singh (1663-1703). On accepting his supremacy Maharawat Pratap Singh returned the statehood to Dodiya rulers. Later Dodiya rulers successively ruled under the reign of Yashwant Rao Holker, Jaora Nawab Gafoor Khan, and British rule. [8]

Dodiya is a Jat clan found in Ratlam and Nimach in Madhya Pradesh and Chittorgarh in Rajasthan. It is probably a variant of Dudi Jat Gotra. In Malwa region they are called as Dodiya, Dundi, Dundiya etc. due to local language variation.

* Sukheda (सुखेड़ा) - Sukheda village has a cave here on Khedapati Hanuman Tekari. This type of cave is also there in temple of Laxman Singhji. The Somnath temple of this place is very ancient. [9]

References

1. ↑ Dr Ajit Raizada: Art,Archaeology and History of Ratlam, Sharada Prakashan Delhi, 1992, ISBN 81-85320-14-4, p. 115
2. ↑ Dr Mahendra Singh Arya, Dharmpal Singh Dudee, Kishan Singh Faujdar & Vijendra Singh Narwar: Ādhunik Jat Itihasa (The modern history of Jats), Agra 1998 p.258
3. ↑ Dr Ajit Raizada: Art,Archaeology and History of Ratlam, Sharada Prakashan Delhi, 1992, ISBN 81-85320-14-4, p.113
4. ↑ Dr Ajit Raizada: Art, Archaeology and History of Ratlam, Sharada Prakashan Delhi, 1992, ISBN 81-85320-14-4, p.116
5. ↑ Dr Ajit Raizada: Art, Archaeology and History of Ratlam, Sharada Prakashan Delhi, 1992, ISBN 81-85320-14-4, p.115
6. ↑ Dr Ajit Raizada: Art, Archaeology and History of Ratlam, Sharada Prakashan Delhi, 1992, ISBN 81-85320-14-4, p.116
7. ↑ Dr Ajit Raizada: Art, Archaeology and History of Ratlam, Sharada Prakashan Delhi, 1992, ISBN 81-85320-14-4, p.116
8. ↑ Dr Ajit Raizada: Art,Archaeology and History of Ratlam, Sharada Prakashan Delhi, 1992, ISBN 81-85320-14-4,p 111
9. ↑ Dr Ajit Raizada: Art, Archaeology and History of Ratlam, Sharada Prakashan Delhi, 1992, ISBN 81-85320-14-4, p.116

Note - Detailed article about Ratlam may be read on Jatland Wiki at

http://www.jatland.com/home/Ratlam#List_of_Jat_villages_in_Ratlam_district

lrburdak
September 13th, 2009, 10:19 AM
Panini and Jats
[FONT=Times New Roman][SIZE=3] So we have to reconcile and look for the antiquity of the people we are talking about on the strength of their clan names and for the moment delink the label jATa for its own history and provenance. I would like to share that part of my findings some other time.
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Rana Saheb has raised very important issue regarding the antiquity of Jat word. We have to consider the clan names to prove the antiquity. Only Jat will not serve.

I have given distribution of Jat clans in various districts having Jat population. I selected districts mainly for this study from Central India and Rajasthan. Districts so far selected for Jat clan distribution study were

Sikar, Jaipur, Tonk, Chittorgarh, Hanumangarh in Rajasthan

Muzaffarnagar in Uttar Pradesh

Mandsaur, Nimach, Ratlam in Madhya Pradesh

These can be seen from the thread on Jatland at -

http://www.jatland.com/forums/showthread.php?t=19018 - Distribution of Jats

We have selected these districts purposefully. Based on a book by

Sandhya Jain:Adi Deo Arya Devata - A Panoramic View of Tribal-Hindu Cultural Interface, Rupa & Co, 7/16, Ansari Road Daryaganj, New Delhi, 2004

We took on Jatland Wiki a number of Mahabharata Tribes, which can be seen here -

http://www.jatland.com/home/The_Mahabharata_Tribes

Sandhya Jain writes on page 115 that

"The geographical list attempts to specify the locations of the various settlements of Bharatavarsha. It was probably compiled by a geographer of Madhyadesa,who placed the Kuru-Panchala country at the centre of his efforts and enumerated the various lands and people, arriving at a fairly comprehensive ethnographic dictionary of India."

Thus The geographer of the Mahabharata had an intimate knowledge of tribes in the region. This is the reason we find Jat clans in Mahabharata. Mahabharata mentions Jat as well as clan names in various Parvas. We have complied all the tribes appearing in Mahabharata at -

http://www.jatland.com/home/Mahabharata

Click the blue active link of each Parva in above link of Mahabharata and find clans in various Chapters.

I find that distribution is almost similar during Mahabharata period and today.

Similar is the situation in today's distribution of Jats. We find that some Jats still today use Jat as surname but others prefer to write their clan name as surname.

This also proves that there is nothing like Aryan Invasion in India.

jpsinghrawaley
September 25th, 2009, 02:11 PM
Bhai laxman tane to mere dimag maan aaj jat ke bare man bata ke pura gaurav bhar diya.Bhai hum jat to bhai hain hi great sen.Ib to sara world bhi maane jane sai.
Really a great study.Salute u for discovering our roots & realizing us that we are a great communuty.

Jats are the earliest kshatriyas. The mention of Jat word by the famous Sanskrit scholar Panini of 900 BCE in his Sanskrit grammar known as Ashtādhyāyī in the form of shloka as जट झट संघाते or “Jat Jhat Sanghate”. Which means the terms 'Jat' and 'democratic federation' are synonymous. It proves that the Jats are the most ancient people.

Jats in Shiva Stotra

Shiva Stotra is another most ancient epic, which mentions one thousand names of Lord Shiva, also mentioned in ‘Shalya Parva’ of Mahabharata, in which one of the names of god is ‘Jat’ and appears at serial number 489. Mahabharata Anushasan Parva chapter 17 shloka 89 reads as under:

महानखो, महारोमा, महाकोशो, महाजट: Mahānakho, Mahāromā, Mahākosho, Mahājata

प्रसन्नश्च, प्रसादश्च, प्रत्यो, गिरिसाधन: Prasannasha, Prasādasha, Pratyo, Girisādhana

Meaning - Mahanakha, Maharoma, Mahakosha, Mahajata, Prasanna, Prasada, Pratyaya, Girisadhana are the names of Lord Ishvara.

How old is Jat

According to an ancient story Brahma appointed Kartikeya as the commander of all the beings. Kartikeya got various gifts out of which there was a lord of all commanders named ‘Jat’. (Mahabharata Shalya Parva chapter 44 and 45). The shloka reads as under:

अक्ष: सन्तर्जनो राजन् कुन्दीकश्च तमोन्नकृत । Akshah santarjano rājana kundīkashcha tamonnakrita

एकाक्षो द्वादशक्षश्च तथैवैक जट: प्रभु ।। ५८ ।। Ekaksho dvadashkshashcha tathaivaika jatah prabhu

Meaning – Aksha, Santarjana, Kundika, Tamonnakrata, Ekaksha, dvadasha, and a ‘Jat’ lord of all (O Rajana ! gifted to swami Kartikeya)

It is believed in Hindu mythology that Brahma was the creator of the universe. As per Hindu cosmology the period of creation of the universe by Brahma was 1,97,29,49,108 years back in samvat 2063 (2006). It means the word ‘Jat’ is as old as the universe. [1]

Jats in Rigveda

Jats find a mention in most ancient Indian literature. Over sixty clans are named in the Rig Veda.[2] In the Mahabharata as they are mentioned ‘Jartas’ in ‘Karna Parva’. The famous Sanskrit scholar Panini]] of 900 BCE has mentioned in his Sanskrit grammar known as Ashtyāyī in the form of shloka as जट झट संघाते or “Jat Jhat Sanghate”. This means that the terms 'Jat' and 'democratic federation' are synonymous. He has mentioned many Jat clans as settled in Punjab and North west areas.

Jats in Grammar of Chandra

Jats are mentioned in the grammar treatise of Chandra of the fifth century in the phrase sentence अजय जर्टो हुणान or “Ajay Jarto Hunān, which refers to the defeat of Huns by the Jats under the leadership of Yasodharman. The inscription of Mandsaur also indicates that Yasodharman, the ruler of Malwa, was a Jat of the Virk gotra ( clan). [3]

Jats in the Deva Samhitā

There is mention of Jats in “Deva Samhitā” [4] in the form of powerful rulers over vast plains of Central Asia. For example in the 'Deva Samhitā' of Gorakh Sinha from the early medieval period, when Pārvatī asks Shiva about characters of Jats, Shiva tells her like this in sanskrit shloka-15 as under:

महाबला महावीर्या, महासत्य पराक्रमाः Mahābalā mahāvīryā, Mahāsatya parākramāh

सर्वाग्रे क्षत्रिया जट्टा देवकल्पा दृढ़-व्रता: Sarvāgre kshatriyā jattā Devkalpā dridh-vratāh

Meaning - 'They are, like gods, firm of determination and of all the Warriors, the Jats are the prime rulers of the earth.'

Shiva explains Parvati about the origin of Jats in Shloka –16 of Deva samhita:

श्रृष्टेरादौ महामाये वीर भद्रस्य शक्तित: hrishterādau mahāmāye Virabhadrasya shaktitah

कन्यानां दक्षस्य गर्भे जाता जट्टा महेश्वरी Kanyānām Dakshasya garbhe jātā jatta maheshwarī.

Meaning – 'In the beginning of the universe with the personification of the illusionary powers of Virabhadra and Daksha’s daughtergana's womb originated the caste of Jats'.

In the shloka-17 of 'Deva Samhitā' when Pārvatī asks about the origin of Jats, Shiva tells Parvati that:

गर्व खर्चोत्र विग्राणां देवानां च महेश्वरी Garva kharchotra vigrānam devānām cha maheshwarī

विचित्रं विस्मयं सत्वं पौराण कै साङ्गीपितं Vichitram vismayam satvam Pauran kai sāngīpitam

Meaning - 'The history of origin of Jats is extremely wonderful and their antiquity glorious. The Pundits of history did not record their annals lest it should injure and impair their false pride and of the vipras and gods. We describe that realistic history before you'.

Etymology of the word "Jat"

The most acceptable theory about the origin of the word, 'Jat' is that it has originated from the Sanskrit language word “Gyat” . The Mahabharata mentions in chapter 25, shloka 26 that Lord Krishna founded a federation ‘Gana-sangha’ of the Andhak and Vrishni clans. This federation was known as ‘Gyati-sangh’. Every member of this sangha was called Gyat.
over a period of time due to linguistic variaions it became Jat. [5]

The other prominent theory of the word's origins is that Jat came from the word Gaut tribal name of some Indo-Aryan tribes of Central Asia (such as those which later became Gauts/Goths and settled in Europe), which was written in 'Jattan Da Ithihas'. It has also been mentioned by Bhim Singh Dahiya. [6]

According to the historian 'Ram Lal Hala' the word Jat is drived from word 'Yat'. There was a king named 'Yat' in Chandra Vanshi clan who was ancestor of Lord Krishna. The Jats are descendants of King Yat. 'Yat' later changed to 'Jat'.[7]

Need to search epics

Since the word Jat existed from the beginning of the universe it must find place in various Indian epics. The main Indian epics worth mentioning are as follows: Vedas (Rigveda, Yjurveda, Samaveda, Athavaveda), Samhitas, Brahmanas, Aranyakas, Upanishadas, Vedanga (Shiksha, Chandas, Vyakarnas, Nirukta, Jyotisha, Kalpa), Mahabharata, Ramayana, Purana, Smriti, Bhagvadgita, Panchatantra, Kumar Vyasa Bharata, Stotra, Ramacharitamanas.

I searched some of the Indian and Hindu epics and produced as above some examples about the antiquity existence of word Jat and the history of Jats. It will be of great help to find more literature and linkages with the Jat history. In addition to the Hindu literature and epics the Buddhist and Jain books also have a great treasure about Jat history, not explored so far. Thus there is a need to research these sacred epics if we have to reconstruct the true Jat history.

References

1. Dr Mahendra Singh Arya, Dharmpal Singh Dudu, Kishan Singh Faujdar & Vijendra Singh Narwar, Adhunik Jat Itihasa, Agra 1998
2. Bhim Singh Dahiya, Aryan Tribes and the Rig Veda, Dahinam Publishers, 16 B Sujan Singh Park, Sonepat, Haryana,India,1991
3. CV Vaidya, History of Medieval Hindu India
4. Thakur Deshraj, Jat Itihas (Hindi), Maharaja Suraj Mal Smarak Shiksha Sansthan, Delhi, 1934, 2nd edition 1992 page 87-88.
5. Dr Natthan Singh, Jat-Itihas, (Jat History), page-41:Jat Samaj Kalyan Parishad, F-13, Dr Rajendra Prasad Colony, Tansen marg, Gwalior, M.P, India 474 002 2004
6. Bhim Singh Dahiya, Jats the Ancient Rulers, Dahinam Publishers, Sonepat, Haryana
7. Ram Lal Hala, Jat Kshatriya Itihas

drssrana2003
September 27th, 2009, 10:59 PM
Yashodharman

Laxman Ji,

Many historians writing on the Jats , especially those from the community of Jats have connected the expression ‘ajayaj jarto <?xml:namespace prefix = st1 ns = "urn:schemas-microsoft-com:office:smarttags" /><st1:State><st1:place>hUNAn</st1:place></st1:State> in Chandragomin’s grammar with Yashodharman (589 Malava Samvat = 532 A.D.) in an attempt to establish his Jat identity. Chandra Gomin had used this expression to illustrate the use of Lang Lakara (for referring to incidents in the sense of recent past, excluding those of the same day).
In the first place the reading jjarto is not undisputable. The alternative reading ‘gupto’ had been suggested by some scholars. Chandra Gomin’s time cannot be dragged to the period around which (first half of the sixth century A.D.) by which time the defeat of the Hunas at the hand of Yashodharman could have become a thing of the past (however close in proximity of time). The imagery used by Vasula, son of Kakka, in the Mandasaur Inscription of Yashodharman to describe Mihirakula’s defeat at the former’s hand is similar to the one the same author uses in describing the defeat of Tormana at the hand of PrakashaDharman, the immediate predecessor (most likely, father) of Yashodharman in the Risthal (near Mandasaur) Inscription of Malava Samvat 572 =515-16 A.D.
Yashodharman belonged to an eminent family of rulers of malva for quite a long time. The were ‘Aulikaras’. If this is connected with the modern day clan name ‘Aulack’found among the Jats the argument deserves to be examined. But before saying any thing with certainty one has to lok for any survivals of this clan name in the Mandasaur area.B.S. Dahiya’s attempt to give Yashodharman a Virk identity is without any basis. How could we label Yashodharman as aVirk and an Aulikara at the same time?. <?xml:namespace prefix = o ns = "urn:schemas-microsoft-com:office:office" /><o:p></o:p>

ravichaudhary
September 28th, 2009, 04:55 AM
What is an " Aulikara" ?

Ravi Chaudhary