..............
I did not say the word does not exist in ashtadhayi, I only said I could not find it. and I am not an expert.Originally Posted by narenderkharb
In my veiw reading history from a grammer book is not a very good idea and I believe that Ashtadhayi is a grammer book and it does not have history in it. But I definitly want to know the correct sutra where it exists.
I have followed those debates about Maurya being Jats (Dahiya's arguments too) and I am not fully convinced... people even associate them with Amorites and Chanakya with Magi priests... but its not well accepted view of history.... for now I would go with experts and consider them of Moria tribe...
we can discuss that in detail later...
-vinod
Arun, I also thought so but many people give importance to Astadhyayi in historical sense... it is said to meantion about people of Northwest India along with grammar... I haven't read it so no more comments...
-vinod
Excellent research Burdak Ji !
Respected Burdak Ji,
It feels so nice that you did this reasrech about our past and nice and genuine posts by Ravi Ji, Narender bhai, Vinod and Arun. I just want to be a part of the discussion but sorry to say i didn't read that epics and i should not say anything without reading any facts that are mentioned in our thousands years old epics and Vedas.
I will try to study them and will join the discussion soon. Plz continue the discussion and let us know all about ourselves what we are/were with solid proofs.
Hope to join you guys soon in the discussion.
Regards
Vijay
It's better to be alone than in a bad company.
I guess nobody or very few of us have read these epic verse by verse. We get these facts from secondary references as are listed by Laxman ji himself. Good that more people are getting interested... following threads in jathistory yahoogroup and reading archives posts is good way to start I guess.
-vinod
Yeah Vinod bhai, i will try to read that and will post my views here after reading that. Otherwise is doesn't matter. Right ?
Respected Burdak Ji is doing an appreciable job and we must appreciate his hard working and if we have any doubts we should tell him so that he can research further and came out with some more facts.
My regards to Burdak ji for his research in this matter.
True knowledge is better than ignorance. Isn't it Vinod ?
It's better to be alone than in a bad company.
Yeah you are right... Laxman ji's hard work is of course appreciated... what I meant was that you shouldn't be bothered by the fact that you haven't read epics... you could still could do research and contribute toward history.... good luck
-vinod
Vae jo hai Burdakji hamare neta (Siva) ka varnan kar rahe hain. In Indus valley one such seal was found that was surrounded by animals, three horn god/three eye god/trimutry of India and Scandinavia (thor, wodin n.... quoted Col. Todd). Till today our gotras (most of them) resemble animals, gadhe, kutte, chidiya- chironta (Maj. General Sparrow of Pnjyaabb) se le kar sher (amrita shergill) , hathi (Gajawat/Gajwal/gazni, sanskrit me haathi ko Gaj aur Sandhu/Sindhu ko ghoda/ashwa kahte hain) etc.
If we revert to the thread of Lord Siva. There, this point was lacking why Parvati is the wife of Lord Siva? "Habitant of Hills" here in this sloka confirms it.
Last edited by nknauhwar; October 21st, 2006 at 06:19 AM.
Here evidences are destroyed. There are two theories in court of Justice. One is direct evidence and second is circumstantial evidence.
Plz orient your efforts to circumstantial evidence. Burdakji is building history where all proofs have been destroyed. But destruction of history could not destroy Jats and their royal/hard workin habits. All people from all over the world did come to India in search of many things. Some were too tyrants also but they could not displace Jats from their mainland Indus Valley area, right since the beginning of this civilization till today. You must be well aware that possession of this most fertile, safe, commercial (by sea routes it was at central place of the world) ....must not have been very easy.
So, where is that history? But, if you, really,are intersted in bashing absurd theories then I must say that all Indian History as it is taught today in schools to higheast level is JUST ABSURD. Its like that ke chhote bachhe ko aap ulti ginti sikha rahe ho.
Last edited by nknauhwar; October 21st, 2006 at 06:14 AM.
Ganesha (गणेश or श्रीगणेश), "lord of the hosts," also spelled as Ganesa and Ganesh, often also referred to as Ganapati, is one of the most well-known and venerated representations of God. He is the second son of Shiva and Parvati, and the 'consort' of Buddhi. Ganas (Devanagari: गण) were attendants of Shiva and lived in Kailasa. Ganesha, second son of Shiva, was chosen as their leader by Shiva, hence his title Ganapati, "lord of ganas". [1]
Ganesha and jat connections
Image of Ganesha
The image of Ganesha is a composite one. Four animals, man, elephant, the serpent and the mouse have contributed to the makeup of his figure. All of them individually and collectively have deep symbolic significance in Hindu mythology.
Elephant head
The highly articulated mythology of Hinduism presents many stories which explain how Ganesha obtained his elephant head; often the origin of this particular attribute is to be found in the same anecdotes which tell about his birth. And many of these same stories reveal the origins of the enormous popularity of his cult.
The most well-known story is probably the one taken from the Shiva Purana. Once, while his mother Parvati wanted to take a bath, there were no attendants around to guard her and stop anyone from accidentally entering the house. Hence she created an image of a boy out of turmeric paste which she prepared to cleanse her body (turmeric was used for its antiseptic and cooling properties), and infused life into it, and thus Ganesha was born. Parvati ordered Ganesha not to allow anyone to enter the house, and Ganesha obediently followed his mother's orders. After a while Shiva returned from outside, and as he tried to enter the house, Ganesha stopped him. Shiva was infuriated at this strange little boy who dared to challenge him. He told Ganesha that he was Parvati's husband, and demanded that Ganesha let him go in. But Ganesha would not hear any person's word other than his dear mother's. Shiva lost his patience and had a fierce battle with Ganesha. At last he severed Ganesha's head with his Trishula. When Parvati came out and saw her son's lifeless body, she was very angry and sad. She demanded that Shiva restore Ganesha's life at once.
Unfortunately, Shiva's Trishula was so powerful that it had hurled Ganesha's head very far off. All attempts to find the head were in vain. As a last resort, Shiva approached Brahma who suggested that he replace Ganesha's head with the first living being that came his way which lay with its head facing north. Shiva then sent his celestial armies (Gana) to find and take the head of whatever creature they happened to find asleep with its head facing north. They found a dying elephant which slept in this manner, and after its death took its head, attaching the elephant's head to Ganesha's body and bringing him back to life. From then on, he was called Ganapathi, or head of the celestial armies, and was to be worshipped by everyone before beginning any activity.
Ganesha as the Head of the Republic
In North Indian Jat traditions, Ganesha is known as the Lord of the Gana (Republic). The word Ganesh is considered by them to formed by Gana + īsha, with sandhi at the join. Gana indicates the republic and the suffix ish indicates "Lord" or "Head". Ganesh is also known as Ganapati, the suffix 'pati' indicating Lord or protector of the Republic. According to the beliefs of the Jats, He guided the affairs of the republic. Nothing happened in the republic without his permission. A marriage ceremony would be performed with his blessings and entry to the republic area would be with his permission.
Ganesha was Jat
Ganesha was second son of Shiva and is considered to be the Jat god. Shiva is considered to be the progenitor of Jats. His descendants were known as Shivavanshi. The presence of Sheoran gotra in Jats is evidence of this. Sheorans consider themselves to be the descendants of Shiva. [2]
The implanting of elephant head has been rejected by Jat historians as it is not possible scintifically. [2]
It seems that this image of Ganesha was the result of the revenge of destruction of Daksha by Shiva's ganas in which Daksha's head replaced by that of a Goat. In a compromise formula 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.
Laxman Burdak
Meaning of gana
The meaning of Gana in Sanskrit is given by Monier Williams's dictionary as "flock, troop, multitude, number, tribe, series, class", adding that it can also be used to refer to a "body of attendants". It also defines Gana as "a company, any assemblage or association of men formed for the attainment of the same aims". [3]
Ganas as Shiva's attendants
The mention of ganas is in the form of attendants of Shiva in the story of creation of Virabhadra and destruction of Daksha in Hindu mythology. One day Daksha made arrangements for a great horse sacrifice, and invited all the gods omitting only Shiva. Shiva's first wife was Sati and daughter of Daksha Prajapati. 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, created Vīrabhadra who bowed at Shiva's feet and asked his will. [4]
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; the he returned to Kailash. [5]
The above story of creation of Virabhadra from the Shiva’s lock and destruction of Daksha by Virabhadra and his ganas is mythical and not scientifically possible but has some historical facts in it. 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 Astādhyāyī given below. [6]
The historian Ram Swaroop Joon explains 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]
Ganas in Sanskrit literature
In Panini's Astādhyāyī
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 Astādhyāyī 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]
Panini in his grammar used gana as:
संघोद्घौ गण प्रशंसयो Sanghoddhau gana praśansayo
In Narada smriti
Narada smriti mentions as:
आदि शब्दों गण संघादि समूह विपक्षया Ādi śabdon gaṇa sanghadi samūh vipakshayā
It shows that the ganatantra (republic) system of rule was prevalent in India since ancient period.
In Shanti Parva
A detailed analysis has been done about ganas in chapter 107 of Shanti Parva in which Yudhisthira asks Bhisma about the ganas that how ganas increase, how they defend themselves from the dividing-policy of enemies, what are the techniques to conquer enemies and making the ganas friends, how they hide their secret mantras being in majority. The Bhisma’s answers to these questions have been recorded in the form of shlokas (verses) from 16 – 32 in Shanti Parva. [6]
In Vedas
Ganas have been narrated in Vedas in the form of assemblies of warriors as is clear from the following sutras if Rigveda (RV 3-26-6): [6]
व्रातं व्रातं गणम् गणम् Vrātam Vrātam ganam ganam
Gana in brief means an assembly. Ganatantra (republic) means a state run by assemblies.
The representative members of clans were known as ganas and their assembly as sanghas, there chief as ganadhipati or Ganesha and Ganapati.
[edit]Ganas in Buddhist literature
The Buddhist literature Mahabagga mentions that:
गण पूरकोवा भविस्सामीति Gana pūrkovā bhavissāmīti
It indicates that there was an officer who used to see the number of ganas and their koram in the Rajasabha (state assembly).[6]
During Buddhist period, the Buddhist books like 'Pali-pitaka', 'Majjhamnikaya', 'Mahabagga', 'Avadana shataka' have mentioned ganas and sanghas many times. During Buddhas period there were 116 republics or ganasanghas in India.
In Buddhist times, Ganas were assemblies of the Sanghas, early democratic republics known as Gana-rājyas, literally "rule of the assembly", a term paralleling democracy (demo-kratia) or Soviet republic. The term was revived in Bhārata Ganarājya, the official name of the Republic of India.
References
1.↑ Dictionary of Hindu Lore and Legend (ISBN 0-500-51088-1) by Anna L. Dallapiccola
2.↑ 2.0 2.1 Dr Mahendra Singh Arya, Dharmpal Singh Dudi, Kishan Singh Faujdar & Vijendra Singh Narwar: Adhunik Jat Itihasa (The modern history of Jats), Agra 1998
3.↑ Monier-Williams Sanskrit-English Dictionary
4.↑ Sister Nivedita & Ananda K.Coomaraswamy: Myths and Legends of the Hindus and Bhuddhists, Kolkata, 2001 ISBN 81-7505-197-3
5.↑ Sister Nivedita & Ananda K.Coomaraswamy: Myths and Legends of the Hindus and Bhuddhists, Kolkata, 2001 ISBN 81-7505-197-3
6.↑ 6.0 6.1 6.2 6.3 6.4 Thakur Deshraj, Jat Itihas (Hindi), Maharaja Suraj Mal Smarak Shiksha Sansthan, Delhi, 1934, 2nd edition 1992 page 87-88.
7.↑ Ram Swaroop Joon: History of the Jats (1938, 1967)
8.↑ Ram Swaroop Joon: History of the Jats (1938, 1967)
Laxman Burdak
Its a good knowledge. But I feel that all characteristics of Lord Siva like Bhooton ka Raja, "Killer and still Mahadev?" means when all fail then only Jats are called and once they are used they are discarded.
I'm not historical but political person. But I can sense as a common man that this sloka was a discovery which confirmed other characteristic of a Jat in the form of Siva, why he lives at Parvat and Why Parvati is his wife?
diwali mubarak ho, aap sub ko. Me ek chhoti moti post per hun mere liye koi sewa aap jaise bhaiyon ke liye chahiye to me hazir hun.
I'm from UP Sir. But all my services in your feet. Next time do visit my home.
Last edited by nknauhwar; October 23rd, 2006 at 06:36 AM.
I'm from Hanumangarrh Sir, please do visit my home also.
Mere ghar ka sirf itna sa pata hai us par sirf "Jat" likha hai.
na dustak jaroori na awaz dena. me saanson ki aawaaz se jann loonga. ye Burdak hi hai me pahchan loonga.
Vo Shatrughn ko Raj diya mathura ka. Bharat ko khud ki ayodya de di. Kaal aaya khud Ram ka, us me lakshman ko phaansi de di.
us ke baad bhi lakhman burdak ji aap Jat ki sewa karna chahte hain. Diwali mubarak ho aap ko.
Ye Jat siway do char gali ke aap ko kuchh nahin dega.
Again, Laxman ji... thats good post. Keep it up.
-vinod
Vinod,
you could be right. But I would still say that things make sense in proper context only.
BTW, Do you know where in ashtadhayi this aphorishm exists? We may disagree on what it means but I just want to make sure that what we are quoting does really exist somewhere.
Very true
Just wrote what I wanted to
Lord Shiva no doubt was the God of Jats living not only in Indus but belochistan, Makran Kamran Jiroft areas of Iran and Turan before the vedic culture.
Krishna was of the royal family of Mathura, and was the eighth son born to the princess Devaki, and her husband Vasudeva in the Yaduvanshi Jat clan.
Birth of Krishna
Mathura was the capital of the closely linked clans of Vrishni, Andhaka, and Bhoja. They are generally known as Yadavas after their eponymous ancestor Yadu, and sometimes as Surasenas after another famed ancestor. Vasudeva and Devaki belonged to these clans. The king Kamsa, Devaki's brother, had ascended the throne by imprisoning his father, King Ugrasena. Afraid of a prophecy that predicted his death at the hands of Devaki's eighth son, he had the couple cast into prison where he planned to kill all of Devaki's children at birth. After killing the first six children, and Devaki's apparent miscarriage of the seventh, Krishna took birth. As his life was in danger he was smuggled out to be raised by his foster parents Yasoda and Nanda in Gokula, Mahavana. Two of his siblings also survived, Balarama (Devaki's seventh child, transferred to the womb of Rohini, Vasudeva's first wife) and Subhadra (daughter of Vasudeva and Devaki born much later than Balarama and Krishna).
Vrishni clan
Krishna belonged to Vrishni clan, which is a Jat clan. Vrishni (वृषणि) was a descendent of Yadu in Yadav vansh. Vrishni was born as eldest son of Maharaja Madhu in 19th generation of Yadu, the son of Yayati. He is a Chandravanshi Jat kshatriya. Vrishnis were the descendant of Vrishni. Krishna belonged to this branch of the Chandravanshi of Vrishnis from whom he got the name Varshneya. [1] The people of Dwaraka were known as the Vrishnis.
Migration of Vrishnis to Dwaraka
Jarasandha, father-in-law of Kans, invaded Mathura with a vast army; and though Krishna destroyed his army of demons, another asura, Kalayavan by name, surrounded Mathura with another army of thirty million monstrous fiends. Then Krishna thought it well to depart to Dwaraka. [2]
Wives of Krishna
Krishna had 16,108 wives. Krishna married Rukmini, daughter of King Bhishmaka of Vidarbha. He also married Mitrabinda, Satyabhama, Jambavati and others, winning each by great deeds; and another time, when a demon named Bhaumasura carried off and concealed many thousand princesses, Krishna pursued and slew him, and received these also into his house. Each of his wives had ten sons and one daughter. While Krishna was ruling at Dwaraka, Duryodhana was oppressing the Pandavas at Hastinapur and sought to compass their death. Krishna and Balarama went to give them help, and it was while Krishna was the Pandavas’ guest that he married Kalindi, daughter of Sun.[3]
End of Vrishnis
After the death of Duryodhana in Mahabharata, Krishna received the curse of his mother. She bewailed the death of her son and of friend and foe; then recognizing Hari as the Prime Mover, the One behind All, she cursed him for letting such things befall. This was her curse: that after 36 years Krishna should perish alone miserably and his people, the Vrishnis, should be destroyed. These things in due time came to pass. A madness seized the people of Dwaraka so that they fell upon one another and were slain, together with all sons and grandsons of Krishna. Only the women and Krishna and Balarama remained alive. Then Balarama went to the forest, and Krishna first sent a messanger to the Kuru city, to place the city and women of Dwaraka under the Pandavas protection, and then took leave of his father; afterward he himself sought the forest, where Balarama awaited him. Krishna discovered his brother seated under a mighty tree on the edge of the forest; he sat like a yogi, and behold, there came forth from his mouth a mighty snake, the thousand headed naga, Ananta, and glided away to ocean. Ocean himself and the sacred rivers and many divine nagas came to meet him. Thus Krishna beheld his brother depart from human world, and he wandered alone in forest. He thought of Gandhari’s curse and all that had befallen, and he knew that the time had come for his own departure. He restrained his senses in yoga and laid himself down. Then there came a hunter that way and thought him a deer, and loosed a shaft and pierced his foot; but when he came close the hunter beheld a man wrapped in yellow robes practicing yoga. Thinking himself an offender, he touched his feet. Then Krishna rose and gave him comfort, and himself ascended to Heaven.[4]
Arjuna went to Dwaraka and brought away the women and children of the Vrishnis, and set out for Kurukshetra. On the way a band of warriors attacked the cavalcade and carried away a great part of women. Arjuna established the others with the remnants of Krishna’s descendants in new cities; but Rukmini and many others of Krishna’s wives became Sati, burning themselves on pyre, and others became ascetics and nuns. The waters of ocean advanced and overwhelmed Dwaraka so that no trace remained.[5]
Krishna was Jat
The evidences from history and literature in support of the fact that [[Krishna]] was Jat are as under:-
When Jarasandha invaded Mathura with a vast army; and another asura, Kalayavan by name, surrounded Mathura with army of thirty million monstrous fiends, Then Krishna departed to Dwaraka along with Andhakas, Vrishnis, Bhojas etc clans. Mahabharata mentions in chapter 25, shloka 26 that Lord Krishna founded a federation ‘Gana-sangha’ of Andhak and Vrishni clans. This federation was known as ‘Gyati-sangh’. Each member of this ‘Gyati-sangh’ was known as ‘Gyat’. Krishna was chief of this sangha. Over a period of time ‘Gyati’ became ‘Gyat’ and it changed to Jat. The use of sutra - ''Jat jhat sanghate'' in sanskrit by Panini's grammar seems to have started from here. Thus Krishna is the real ancestor and founder of Jats. [6] [7]
According to Pandit Lekhraj descendants of Yadu are known as Yadavas after their eponymous ancestor Yadu. Yadu changes to Yadav which changes to Jadav and Jat as per Sanskrit grammar. [8]
The Arabian traveller Al-Biruni has mentioned that Lord Krishna was a Jat. [9] The Muslim contries have a notion that Jats are the ancestors of Yadavas.
James Todd writes that Jats are Yadavas. [10]
Mr Neshfield, a renowned scholar of Indology, writes that The word Jat is nothing more than the modern Hindi pronunciation of Yadu or Jadu, the tribe in which Krishna was born.
The Sinsinwar Jat rulers of Bharatpur have been recorded as Yadavavanshi, the descendants of Krishna. [11]
UN Sharma has mentioned the chronology of Krishna in which starting from Sindhupal in 64th generation of Krishna to Bharatpur ruler Maharaja Brijendra Singh (1929-1948) all the rulers are mentioned as Yaduvanshi Jats. [12]
Almost all early Jat rulers have been mentioned by contemporary poets as Yaduvanshis. The poet Sudan [13], poet Somnath [14], poet Udayram [15] have write about the origin of Sinsinwar Jat rulers of Bharatpur as under -
तीन जाति जादव की, अंधक, विस्नी, भोज ।
तीन भांति तेई भये, तै फिर तिनही षोज ।।
पूर्व जनम ते जादव विस्नी ।
तेई प्रकटे आइ सिनसिनी ।।
Jat historian Bhaleram Beniwal has written after recent researches with evidences in his book "Jāton kā Ādikālīn Itihās" that Krishna was by all evidences noting other than Jat. He has mentioned the above refered evidences in addition to the following authors which mention Krishna as Jats. [16] These are Yogendrapal Shastri[17], Motilal Gupta [18] Walter Hamilton [19].
Note:- The article is also available on Jatland Wiki at URL-
"http://www.jatland.com/home/Lord_Krishna"
References
1.↑ Dr Mahendra Singh Arya, Dharmpal Singh Dudi, Kishan Singh Faujdar & Vijendra Singh Narwar: Adhunik Jat Itihasa (The modern history of Jats), Agra 1998
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.↑ Sister Nivedita & Ananda K.Coomaraswamy: Myths and Legends of the Hindus and Bhuddhists, Kolkata, 2001 ISBN 81-7505-197-3
6.↑ Mahabharata: Krishna – Narad Uvach
7.↑ Thakur Deshraj: Jat Itihas (Hindi), Maharaja Suraj Mal Smarak Shiksha Sansthan, Delhi, 1934, 2nd edition 1992. Page 106-109
8.↑ Parmesh Sharma & Rajpal Shastri: Kshatriyon ka Itihas
9.↑ Al-Biruni, India:Translated by Kayamuddin, Published by National Book Trust, India, 1997 page-176
10.↑ James Todd: Annals and Antiquities of Rajasthan, 2 Vols., Routledge & Kegan Paul Ltd., London, 1972 (reprint), first published in 1829
11.↑ Dr. Prakash Chandra Chandawat: Maharaja Suraj Mal aur unka yug, Jaypal Agencies Agra, 1982
12.↑ UN Sharma :Jaton ka Navin Itihas
13.↑ Sudan: Sujan-charitra, page-4
14.↑ Somnath: Sujanvilas,page 133
15.↑ Udayram: Sujan samva
16.↑ Bhaleram Beniwal : "Jāton kā Ādikālīn Itihās" (page 26-30), Jaypal Agencies Agra
17.↑ Yogendrapal Shastri:Jaton ka utkarsh (page286)
18.↑ Motilal Gupta: Matsya Pradesh ki Hindi Sahitya ko den (page214)
19.↑ Walter Hamilton: The east India Gazeteer (Vol. 1, page 233)
Last edited by lrburdak; October 28th, 2006 at 10:19 AM.
Laxman Burdak
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