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  1. #1

    Jats in Indian epics

    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
    Last edited by lrburdak; October 17th, 2006 at 08:56 AM.
    Laxman Burdak

  2. #2
    very nice info uncleji
    keep the great work up!

    thanks a lot!

    Rock on
    Jit
    .. " Until Lions have their historians, tales of the hunt shall always glorify the hunter! " ..



  3. #3
    Thats good write up Laxman ji...
    However few issues... we need to look more carefully into this phrase of Astadhyayi... First of all, it has been overquoted without proper explanation of the context... No doubt, Panini and Patanjali(Mahabhasya) have written a lot about ancient republics but here it's important to see in what context word Jat is mentioned...
    Panini wrote about Yaudeha's and they were in present day Haryana... history of clans with clan names bears more credibility than searching for Jat word... BTW, date of Panini is definately not 900BC... lets bring him 500 years closer...

    Word for Shiva in Mahabharta as Mahajut: may also mean someone with grandeaur hair(Juts). We should look into meaning of surrounding words, like Mahanakho (with grandeur nails, nakha means nail in sanskrit), Maharoma(someone with great hairs, roma definetely means small hairs on body in sanskrit), Mahakosho (again if its Kesh, its another word for hair), so in same sense Mahajut: is more likely to mean someone with grand hair(Juta) rather than Jat... All these words are related to Shiva's appearance so meaning of Juta as hair is more fitting here... No doubt, mythical origin of Jats is that they orginated from Shiva's hairs, but its puranic fairy tale... however Joon interprets it as that people living in daob of Bhagirathi (Gunga, orginating from Shiva's hairs) are called Jats because they in geographical proximity of river orginating from Shiva's hair... Another similar argument can go like that. Sibi clan of Jats (Sibio of Alexander) were called Siva too and thats why Jats got assoicated to Shiva and his Jutts?

    Dev Samhita is not ancient text, it was written after 10CE and the given verse(which also appears in Desraj's book) speaks about consciousness of underempathasis of history of Jats(so it appears to be later construction)... I think history of Jats in ancient time can't be fully recovered by looking for Jat word but its very much related to independent republics who have been struggling with imperialism since known history(be it Maurya, Kushan, Gupta)...

    I agree with verse related to Yashodarman...
    Finally, good article, keep it up...

    -vinod


    Quote Originally Posted by lrburdak View Post
    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 Aṣṭādhyāyī 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:

    प्रसन्नश्च, प्रसादश्च, प्रत्यो, गिरिसाधन:

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

    एकाक्षो द्वादशक्षश्च तथैवैक जट: प्रभु ।। ५८ ।।

    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 Aṣṭādhyāyī 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 Huṇān”, 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 parākramāḥ

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

    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: Shrishterādau mahāmāye Virabhadrasya shaktitaḥ

    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'.
    [edit]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’. Over a period of time ‘Gyati’ became ‘Gyat’ and it changed to 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
    Last edited by vinodks; October 17th, 2006 at 03:54 AM.

  4. #4

    Virabhadra - creator of many Jat gotras (Part-1)

    In Hinduism, Virabhadra (Veerabhadra) (Sanskrit: वीरभद्र, IAST: Vīrabhadra) is a super being created by Shiva. Vīrabhadra was a great warrior who eventually blinded Bhaga, broke Pusha's (Sun) teeth and other gods including Indra fled the battle field unable to sustain his power. Vīrabhadra defeated Vishnu and Brahma in the war against Daksha. He is the head of Pramadas (the followers of Shiva).

    Creation of Vīrabhadra

    Sati was the youngest daughter of Daksha, the chief of the gods. When Sati grew up she set her heart on Shiva, worshipping him in secret. In the Swayamvara of Sati, Daksha invited all gods and princes except Shiva. Sati cast her wreath into air, calling upon Shiva to receive the garland; and behold he stood in midst of the court with the wreath about his neck. Daksha had no choice but to marry Sati with Shiva. [1]

    One day Daksha made arrangements for a great horse sacrifice, and invited all the gods omtting only Shiva. Sati, being greatly humiliated, went to the banquet and Sati released the inward consuming fire and fell dead at Daksha's feet. Narada bore this news to Shiva. Shiva burned with anger, and tore from his head a lock of hair, glowing with energy, and cast upon the earth. The terrible demon Vīrabhadra sprang from it, his tall body reached the high heavens, he was dark as the clouds, he had a thousand arms, three burning eyes, and fiery hair; he wore a garland of skulls and carried terrible weapons. Vīrabhadra bowed at Shiva's feet and asked his will. [2]

    Vīrabhadra Destroyed Daksha

    Shiva directed Virabhadra: "Lead my army against Daksha and destroy his sacrifice; fear not the Brahmanas, for thou art a portion of my very self". On this direction of Shiva, Virabhadra appeared with Shiva's ganas in the midst of Daksha's assembly like a storm wind and broke the sacrificial vessels, polluted the offerings, insulted the priests and finally cut off Daksha's head, trampled on Indra, broke the staff of Yama, scattered the gods on every side; then he returned to Kailash. [3]

    Vīrabhadra takes the form of Sharabha, a giant bird with four legs and two heads. Narasimha an incarnation of lord Vishnu looses control after killing Hiranyakashipu. He becomes furious and starts destroying everything around. All demi gods approach Shiva for help. Shiva sends Vīrabhadra to calm Narasimha. Vīrabhadra takes form of Sharabha, holds Narasimha in his clutches and presents him to Shiva. He cuts Narasimha's head and Shiva wears the skull it in his necklace. Vishnu gets released out of Narasimha's form with this exercise.

    However, the version given in the Bhagavata purana states that none of the present demigods were able to calm Narasimha's fury, not Siva, not even the consort of Narayana, Laxmi.

    The compromise with Shiva

    After the destruction of Daksha's sacrifice, the defeated gods sought Brahma and asked his counsel. Brahma advised the gods to make their peace with Shiva. Brahma himself went with them to Kailash. Brahma prayed Shiva to pardon Daksha and to mend the broken limbs of gods and rishis. Shiva accepted his advice and restored the burnt head of Daksha with that of goat's head, 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 riding upon Garuda. He spoke to Daksha, saying: "Only the unlearned deem myself and Shiva to be distinct; he, I and Brahma are one, assuming different names for creation, preservation, and destruction of the universe. We as the triune Self, prevade all creatures; the wise therefore regard all others as themselves." Then all the gods and rishis saluted Shiva and Vishnu and Brahma, and departed to their places; but Shiva returned to Kailash and fell once more into his dram. [4]

    Vīrabhadra is prominently worshipped today in South India. The famous Lepakshi temple in Andhra Pradesh is dedicated to Lord Vīrabhadra. His is one of the primary Pancha-acharyas (gurus) for Lingayats.

    Consort of Virabhadra - Bhadrakāli

    Consort of Virabhadra was Bhadrakali, also known as the gentle Kali, is generally an auspicious form of the goddess Kali, and the legend states that she came into being by Devi’s wrath, when Daksha insulted Shiva. It is believed that Bhadrakāli was a local deity, which was assimilated into the mainstream Hinduism, particularly into Shaiva mythology. Sometimes, she assumes terrible aspect, and is represented with three eyes, and four, twelve or eighteen hands. She carries a number of weapons, with flames flowing from her head, and a small tusk protruding from her mouth. [5]
    Last edited by lrburdak; October 17th, 2006 at 04:53 PM.
    Laxman Burdak

  5. #5

    Virabhadra - Creator of Jat gotras (Part-2)

    Creation of Jats from Virbhadra

    There is narration of story of creation of Virbhadra and destruction of Daksha in the book named Deva samhita consisting of Sanskrit shlokas (verses). It mentions about characteristics of Jats (shloka – 15) and their creation from Virabhadra and Daksha’s daughtergana's. [6]

    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 (verse)-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 kshatriyās, the Jats are the prime rulers of the earth.'
    Shiva explains Parvati about the origin of Jats in Shloka (verse) –16 of Deva samhita as under:

    श्रृष्टेरादौ महामाये वीर भद्रस्य शक्तित: Shrishterādau 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'.


    Historical facts about the myths

    The story of creation of Virabhadra from the Shiva’s lock and destruction of Daksha by Virabhadra and his ganas is mythical. It is not scientifically possible to creat a man from locks of hair but has some historical facts in it. This was the style of dramatizing facts at that time. We have to fit these mythical narrations in historical formats. Thakur Deshraj has explained that there was a clan of Jats named Shivi who had a republic ruled by democratic system of administration known as ganatantra. Kshudrakas had formed a sangha with Malavas. Shivis formed a sangha with a big federation or sangha known as Jat, which is clear from Paninis shloka in grammar of Ashtādhyāyī given below. [6]

    Many books of Sanskrit literature have used ganas and sanghas frequently. The famous Sanskrit scholar Panini of 900 BCE has mentioned in his Sanskrit grammar known as Ashtādhyāyī in the form of shloka as जट झट संघाते or Jat Jhat Sanghate. This means that the terms 'Jat' and 'democratic federation' are synonymous.[6]


    The historical facts about the mythical creation of Virabhadra have been further clarified by the historian RS Joon. He has clarified that Shiva lived in Gangotri Hills which, due to Shiva's popularity, came to be known as Shiva's Jata. The mountain ranges in that area is now known as Shivaliks. Raja Virabhadra of the Puru dynasty was the ruler of 'Talkhapur' near Haridwar, which also formed part of the area known as 'Shiv ki Jata'. [7]

    This is the area around Haridwar. King Bhagiratha brought the Ganga to the plains in this region. According to legend the Ganga flows out from Shiva's Jata. Actually this also means that the Ganga flows out from the area known as 'Shiv ki Jata', the birthplace of the Jat Raja Virabhadra who was a follower and admirer of Shiva. On hearing of Sati's tragedy, Shiva went to the durbar of Virabhadra and pulled at his hair in fury while narrating the story. This infuriated Virabhadra and with his army, are invaded Kankhal and killed Daksha. [8]

    Chronoly of Virabhadra

    The historian Ram Swarup Joon has given the chronology of Virabhadra, obtained from the records of the Bards of Dholpur, in his book ‘History of the Jats’ (1938, 1967) as under: [9]

    In the branch of Puru there was ‘Sanyati’ whose son was Virabhadra. Virabhadra had four sons 1. Ponbhadra 2. Kalhanbhadra 3. Atisurbhadra and 4. Jakhbhadra.

    Ponbhadra is the originator of Punia gotra.

    Kalhanbhadra is the originator of Kalhan gotra.

    Atisurbhadra had Ajanta Jata Shankar and his son Dahibhadra in the lineage. Dahibhadra is the originator of Dahiya gotra.
    Jakhbhadra is the originator of Jakhar gotra.


    According to Ram Swaroop Joon, the descendants of above spread as under:

    (a) Ponbhadra’s descendants Punias to Haryana, Brij, and Gwalior

    (b) Kalhanbhadra’s descendants Kalhans to Kathiawar and Gujrat.

    (c) Atisurbhadra’s descendants to Malwa

    (d) Jakhbhadra’s descendants Jakhars to Punjab and Kashmir

    (e) Dahibhadra’s descendants Dahiyas to Punjab and Central Asia


    References

    1.^ Sister Nivedita & Ananda K.Coomaraswamy: Myths and Legends of the Hindus and Bhuddhists, Kolkata, 2001 ISBN 81-7505-197-3
    2.^ Sister Nivedita & Ananda K.Coomaraswamy: Myths and Legends of the Hindus and Bhuddhists, Kolkata, 2001 ISBN 81-7505-197-3
    3.^ Sister Nivedita & Ananda K.Coomaraswamy: Myths and Legends of the Hindus and Bhuddhists, Kolkata, 2001 ISBN 81-7505-197-3
    4.^ Sister Nivedita & Ananda K.Coomaraswamy: Myths and Legends of the Hindus and Bhuddhists, Kolkata, 2001 ISBN 81-7505-197-3
    5.^ Anna Dallapiccola: Dictionary of Hindu Lore and Legend ISBN 0-500-51088-1
    6.^ a b c Thakur Deshraj, Jat Itihas (Hindi), Maharaja Suraj Mal Smarak Shiksha Sansthan, Delhi, 1934, 2nd edition 1992 page 87-88.
    7.^ RS Joon: History of the Jats’ (1938, 1967)
    8.^ RS Joon: History of the Jats’ (1938, 1967)
    9.^ RS Joon: History of the Jats’ (1938, 1967)
    Laxman Burdak

  6. #6
    Thanks for writing this up Laxman ji, it will be very good quick reference. How ever I had few questions to all, has any non-Jat writer associated these tribes with Jats... Also, are Agrohas of Hissar Jats?... they are realted to Agratya whch was another small republic... 'Arjunayans' are associated with present Bharatpur and Alwar people by Jayaswal... they could also be Jats... Regarding Sibi, Raychaudhary associates them with Cholas of south too, although he doesn't (and nobody else does) deny their presense in north (Sibipura city in Kashmir or Punjab?)... One of the strongest people who fought with Alexander were Kathkian (present day Kathakas and kathas) about whom Ibbeston writes a lot but they are associated with Punwar Rajput... to quote Ibbeston (from Rose's book) "Like all Jats they (kathakas) take a particular pride in tracing their descent from a Rajput prince about the time of conversion to Islam. But an examination of their alleged predigree shows that like many other popular traditions of this kind, this account of their origin must be altogether fictitious." Now they are said to be Jats and their claim from Rajputs had been criticized by reputable authors. We also need to know more about Kathiawar Rajputs... basically most of the Rajputs would be found to have origin from "these people" (but we should be careful in calling them Jats too without reliable proof).. We need to to do more research about these people. And people in present Pakistan are important too.

    >"We have to fit these mythical narrations in historical formats. Thakur Deshraj has explained that there was a clan of Jats named Shivi who had a republic ruled by democratic system of administration known as ganatantra. Kshudrakas had formed a sangha with Malavas. Shivis formed a sangha with a big federation or sangha known as Jat, which is clear from Paninis shloka in grammar of Ashtādhyāyī given below. [6]"

    -vinod
    Last edited by vinodks; October 17th, 2006 at 09:36 PM.

  7. #7
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    I feel its good thread. But as Kalkhandeji tried once Jats should be searched in other epics, stories, lands and notable books of the world also.

  8. #8
    [QUOTE=lrburdak;119047]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.

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

    Luxmanji, please do not take offence

    How does this show that the Jat were "Kshatriyas"?

    Jats have follwed all professions, spiritual. warriorism, agriculture, trading, medicine etc etc

    Why are we trying to restrict them to the orthodox Hindu caste system?

    In my view the Jats were Vedic in belief, first and foremost.

    Attempts to show them as part of the caste system, by Jats is counter productive.

    Do we even know that the word 'Kshatriya' existed in 600 BCE?

    Is putting this sort of stuff onto Wiki etc, doing the study of Jat History much good ?.

    Luxmanji may well be advised to proceed cautiously, and make haste slowly.

    Best regards, and apologies if offence is caused.


    Ravi Chaudhary

  9. #9
    A little information.....???

    Do vedics knew word kshrtriya ??

    Also what is the exact sentence in Astadayayi is it JAT JHAT SANGHATE OR JaTA JHAT SANGHATE. As I read it is JaTA jhat sanghate.

    PS .Its really heartening that we are ready to question each and every version in pursuance of a true jat history ,If we continue in the manner soon we will find the real facts that no body can question.
    Last edited by narenderkharb; October 18th, 2006 at 09:49 AM.

  10. #10
    Quote Originally Posted by ravichaudhary View Post
    How does this show that the Jat were "Kshatriyas"?

    Jats have follwed all professions, spiritual. warriorism, agriculture, trading, medicine etc etc

    Why are we trying to restrict them to the orthodox Hindu caste system?

    In my view the Jats were Vedic in belief, first and foremost.

    Ravi Chaudhary

    I agree that caste division is a hindu thing.
    But brahaman, kshatriya, vaishya and shudra exists in the vedas.

  11. #11

    Definition of Kshatriya

    Kshatriya (Hindi: क्षत्रिय, kshatriya from Sanskrit: क्षत्र, kshatra) is the title of the princely military order in the Vedic society. They are the warrior and ruling class in the varna system. The word means the protector of land. They are supposed to uphold the code of honour, bravery and loyalty. Everyone in the military and governing hierarchy from king to village chief and from general to foot-soldier is a kshatriya.

    Comments

    It was related to Varna system of Aryans much earlier than Hinduism came.

    Initially there were only Kshatriyas prior to the Vedic society. Later came Brahmans. Much later came Vaishyas when the trading started in the society. Shudra is the lattest development.

    Why Jats should not be classified Kshatriyas?

    If not Kshatriya then where would we like to be placed ??
    Laxman Burdak

  12. #12
    'जट झट संघातेभ्वादिगरमय परस्मैपदी' - अर्थ: जट और झट धातु संघात अर्थ के प्रयुक्त होते हैं

    अष्टाध्यायी अध्याय ३ पाद ३ सूत्र १९ और अध्याय ७ पाद २ सूत्र ११६ देखो
    Laxman Burdak

  13. #13
    Quote Originally Posted by lrburdak View Post
    'जट झट संघातेभ्वादिगरमय परस्मैपदी' - अर्थ: जट और झट धातु संघात अर्थ के प्रयुक्त होते हैं

    अष्टाध्यायी अध्याय ३ पाद ३ सूत्र १९ और अध्याय ७ पाद २ सूत्र ११६ देखो
    Burdak ji,

    I also have a copy of ashtadhayi and the sutra you mentioned are
    3.3.19 Akartari cha kaarke sangyayam
    7.2.116 Ath updhayaya

    I did not find "jat jhat sanghyate" anywhere close to these sutras.

  14. #14

  15. #15

    Thumbs up

    Nice info burdak ji .........हमेशा की तरह

  16. #16

    Jays in Indian Epics

    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.

  17. #17

    Jats in Indian Epics

    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.

  18. #18

    Jats in Indian Epics

    Laxman Ji,
    I am trying to understand if I have rightly learnt how to post a response.
    s.s.rana

  19. #19

    Jats in Indian Epics

    Laxman Ji.
    You have made good effort in culling material regarding the antiquity of the jats.

  20. #20

    Jats in IndSian Epics

    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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