History of great Dhaka's- "Dhaka Gotra".

[rakeshdhaka]

An another proof
1.In Inranian/Persian language Azi-Dahaka/Dhaka means Nag or Cobra and King Zahak/Zahak Emparer is Related to the same caste and all you and other Historian mentioned Dhaka Gotra of Jat caste are decendent of Nagvanshi and Indo-Aryanan were comes from Iran.
2.King Gupta or Gupt were belongs to Nagvansh and were decendent of Kushana's.We write Nagadatta in Hindi History Books,Buddist write Dhata King in their Dhamapada (Part of Buddist Granth),Eropian write Dhaka instade of Dhata(Translated from Pali to english,Buddist Granth) all Buddist and Hindu's claiming That king ruled complete Ancient India(Present India,Bangladesh,Pakistan,Nepal,Afganistan and some part of China).Where there Dhaka named Mountains,Villages and Gotra's(Like Dhaka,Dhake,Deka,Dahake,Dhakar,Dhoke's are found.
3.Coin's, Statues and pictures of Zohak Empare's time of Iran and which were found in India(Kushan) are in same size,style and in shapes.This is not an incidant.

[Ambijat]

The passion of exploration is commendable!
परंतु ऐसे प्रयासों की विडंबना यह है कि इसमें काल व स्थान के मध्य इतना विरोधाभास है कि साधारण आलोचनाओं के समक्ष ये तर्क बुत समान प्रतीत होते हैं । एक बात मान लें जाटों के इतिहास को जब तक दक्षिण एशिया के समाजों के इतिहास के पन्नों से नहीं खंगाला जाएगा तब तक इसकी वैधतता पर सवालिया निशान रहेंगे । और यह जब तक नहीं होगा तब तक भारत और पाकिस्तान में एकीकृत समाज नहीं आ जाते । जिसका भविष्य फिलहाल नहीं दिखाई देता है ।

[rakeshdhaka]

Bhai Ambrish,
Kaal oor sthan ka koi virodha bhash nahi he.Me isi kaam me laga hua hu oor jaldi hi ek book likhne ja raha hu jisme her referances ke sath-2 time and places bhi samil hoonge.Lekin kuch bhaio ne jo home made history likh rakhi he me unse anurodh karta hu ki usse delete kare oor aapne chacha oor dada ke kahne anusaar oor sapna dekh kar usska istemaal Itihash ke aander na kare.
Dhaka Gotra ke Veer oor Chhattarpati Maharaaj rahe he Alexander ke virudh/Duries III(Kardake/Kardhake:-Kar means karwah in persian,dhake oor dhaka means Nag or shamp he persian me jisse ham Nagvanshi Raja ke vansaj kahlate he) yudh se lakar Kashi oor Magadha ke Raaja Parsnjit ka beta Viru Dhaka ho oor Raja Ashok tak.
Oor jo pahle darshaye gay,Jo hamare pad goti he vo hamare sage he:-
1.Badak/Bardak means Ba=ke sath(With) dak=dhaka or dhake.
2.Kadak/Khadak means sword jo (second part of kardhaka's infantry) ke sath ladte the.
3.Bamel (Armory in charge/Kot in charge)
Kiyonki Kar-Dhaka's kudh apne hathyar banate the.
Mere paas her tathye he :-
1.Poams of Ferdowsi with meanings.
2.Old Persian History.
3.Persian History.
4.Parthian History.(Graeco-Bactrians, Sakas and Indo-Parthians)
5.Indo-Arian/Assyrian History.
6.Biblogy.
7.Veda's.
8.Buddhism with all Satuta's.
9.Europian History.
10.Prehistory(Paleolithic to early iron age).
11.1st millenium B.C. to till date.
Jo jisko chahiyega vo usko Time, proof,Referances and evidances ke sath milega.

[Ambijat]

Bhai Ambrish,
Kaal oor sthan ka koi virodha bhash nahi he....

राकेश जी किसी गोत्र का इतना लम्बा सतत् इतिहास का सैंद्धांतिक पक्ष है कि या तो वह गोत्र किसी समूह का चिह्न है । अतः उसमें फिर गोत्र जैसा कुछ रह ही नहीं जाता है । वह सदस्यता पर आधारित सामाजिक व्यवस्था को ही बताता है । पठानो में इस प्रकार के उदाहरण तो मिलते हैं, पर पठान जाति नहीं है । वह भौगोलिकता के आधार पर चिह्नित सदस्यता समूह है जिसकी पहचान सांस्कृतिक व परंपरागत हैं । सवाल है कि क्या ढाका गोत्र ऐसी किसी परंपरा व संस्कृति को चिह्नित करते हैं । ये कुछ तर्क से उपजे पद्धतिमूलक प्रश्न हैं, जिनका उत्तर आपके शोध में प्रतिबिंबित होता है, तो आपके तर्क को स्वीकार करने का दायरा बड़ा हो सकेगा । धन्यवाद ।

[rakeshdhaka]

Ambrish Bhai,
Sabse pahle Castism:-
5th century ke pahle kisi bhi parkar ka Jati(Caste) sambandhi sabad itihas me nahi he.
Puri manav Jati me manav ki samta ke anusaar kaam diya ya kiya jata tha.
Fir yahe sangho va kabiloo me parvartit ho gaya.
Inke naam inki kaam karne ke tarike or samta par aadharit the.
Dahaka/Dhaka/Dake(Jo samaye,Do ya kai sanskartiyo ke takrav,milap va bhogolik ghatnav ke karan va bhasha ke karan badale lekin Da va Dha inke sath juda raha) sabhi sabad nagvansh se sambandhit he(Aap ise parsian,parthian,parikkit,pali aadi sabhi sanskriti va bhasha me inke parmaan dhund sakte ho).
Sanskriti:-
Azi-Dahaka/Dhaka(Naga/Nagvanshi) Vansh ke Raja Zohak ke Raaj patan ke baad.Sampuran Raster 6-7 bhagon me bat gaya
oor jis parkar aaj ka lok tantar he takriban usi tarah jo un bhago ke malik the vo mukhye mantri or Saha jo tha vo pardhan mantri ki tarah the Jisme teen sangho/rajyo par Nagvanshiyo ka raaj tha oor vahan se saha Dahae,Dahaka oor Azataoo ki bharati karata tha oor unhe Veer,Deshbagat va Nayaypriye manajata tha.Oor jahan tak Kar sabad ka aarth he Kar ek pahadi shetar ka naam bhi he jo Rus va Turkey bordar par sathit he lekin yaha par Kar ka matlab Karwah se he jo "Silk Road" par parsian ki raksha karte the.
Dahae va Azata Sha ke adhin kaam karte the oor aapni tankhah lete the lekin Dhake jo the unhone Saha ki adhinta savikar nahi ki oor vo contract base par(Conpany ki tarah) kam karte the jinko Saha ne State/City Police oor Silk Raod ke raksha ka kaam soop rakha tha.Inke Do samuh the, pahle Inko Tirandhaji va Bhala Chalane me maharat haasil the oor Dusara samuh Hathiya Banane,Unko sambhal kar rakhane va supply karane oor Talwar va Barche(Gandhase in paresent Jat language/Palta in ancient Persian) Pahla samuh jo aaj Dhaka Gotra kahlata he oor Dusra samuh jo aaj Kadak,Badak/Bardak oor Bamel kahlata he the.
Dhaka ke aadhin jo teeno rajye the Unke Jhandoo ke uppar Nag ka nishan hota tha oor Rajyoo ke gate par chandi va soone ke nag bane hue hote the.
Oor jo silk road kahlaya vo Dhaka ke aadheen teeno Rajyoo ke bhaagoo se hookar gujarta tha oor vayapar ka mukhye rasta tha jaha se parsian ka Karwah gujarta tha.
Isliye inka naam Kar-Dhaka/Kar-Dake pada(naam me variasation jahe,Yadi me Haryana ke Sonipat me jata hu to Doost bolte he"Kiya hal he bhai Dhake", Yadi me Bhiwani me jata ho to kahte he "Dhako aaraho se",Yadi me Panjab ke sath lagte hue Harayana ke Yamuna Nagar jata hu to kahte he "Aa Bhai dake"(Jo aapni theth bhasha ke aander kahte he "4 koos par paani oor 10 koos par vani badalti he").
Parsian yudh(Issus War) ke baad jab Saha ne haar man le Alexzender ki Jab inhone(teeno rajyo ne) Kuch Hindu Kush hote Hue,Kuch Afganistaan hote hue oor kuch Chin oor tibat hoote hue oor rajyoo ka vistaar karte hue Prachin Bharat me parvesh kiya Jo Kushan(nagvanshi Raaja kahlaye) Aaj ye Dhaka,Dhake,Dhoka,Dhakar oor Deka Gotra ke Roop me va Dhaka Naam ke sathan,Pahar,Gaon va kasbo ke roop me Aasam se lekar Maharstra va Madhya paradesh se lekar Afganistan/Pakistan tak paye jate he oor aajke din sathit he.
Kai Gotra aaj Dhaka gotra ko bhunane me lage hue he jaise kisi Medival History me kisi Raaja ke naam ke peeche Dhaka saaf likha hua he Usse tod marodkar apne Gotra kaa naam dene me lage hue he lekim un Gotra's ka naa to uss Raaja ke ilake ke 500 KM tak insaan raha oor naa unke Gotra ke naam par vahah koi gaon va kasbha he.
Dhaka va uss se sambandhit jika uppar jikar kiya he(Dhaka,Dhake,Dhoke,Dhakar,Deka) naam ke sathan chahe aap Bihar chale javo,Chahe aap Gujrat chale javo,Chahe aap delhi aajavo,Chahe aap Punjab chale javo,Chahe aap pakistan va afganistan chale javo har jagah pavoge oor inn Gotra ke insaan jo kabhi se vahan baase hue he Assam,Gujrat,Madhya pardesh,Maharastra,UP,Rajathan,Haryana,Punjab har state me mil jayenge.
Parampara :-
Dhaka Hardam Nayay Priye,Sabko sathlekar chalne wale,Gusse wale,Yodha oor Desh bhagat milenge.Ek lakokati parshid he"Dhaka he to haate nahi ga,Dusra he to date nahi ga".
Kisi ka dathora va aadhinta inse sahan nahi hoti.Aap kisi bhi gaon me jakar dekh lena jo pura gaon Dhaka Gotra ka na ho oor aapna Gotra vaha nahi bahana dusre kisi Gotra ke inshan se vo aap ko pata lag jaingi jo mene Parampara ki suruat me likhi he.

[rakeshdhaka]

Bhai Ambrish,
I am pasting an another proof that is situated in Nepal for Dhaka Gotra's History

HANUMAN DHOKA
Centered in Kathmandu, Hanuman Dhoka as the name suggests bears religious significance. Hanuman Dhoka stands proudly in the vicinity of Degutale Temple, Taleju Mandir, Nasal Chowk, nine storey Basantapur Tower, Panch Mukhi Hanuman Temple, Mul Chowk, Mohan Chowk, Sundari Chowk, Tribhuvan Museum, King Mahendra Memorial Museum and Kal Bhairab temple. Hindu Mythology boasts that if a person interprets 17th century stone inscriptions written in 15 different languages on the walls of the palace, there would be instant flooding of milk from the wall. Hanuman Dhoka was the former Royal Palace of the Malla kings and later was passed onto the Shah dynasty. Royal family lived in the Hanuman Dhoka palace till 1886 and thereafter shifted to Narayanhiti palace. However, the palace is still used for ritual and ceremonial occasions. A new King is crowned inside the palace. The palace has 17th century statue of Hanuman to the left of the palace entrance and amazing sculpture of Lord Narasimha. The palace bears the historical reminisce of Royal family, culture and religion of Nepal. Museums inside the palace lets one explore the culture, religion, custom, tradition, architecture, history of Royal palaces etc. An entrance fee has been set for entering into the museums. International tourists are charged Rs. 250 for the entrance. Museums remain open for 7 days in a week with the exception of Tuesday from 10.30 am to 3 pm in the winter and from 10.30 am to 4 pm in the summer. On Friday one must visit the museums from 10.30 am to 2 pm.

[ravichaudhary]

Bhai Ambrish,
I am pasting an another proof that is situated in Nepal for Dhaka Gotra's History

HANUMAN DHOKA
Centered in Kathmandu, Hanuman Dhoka as the name suggests bears religious significance. .

Rakeshji

As a matter of language, what you are putting forward is not 'proof', but only a 'claim'.

For it to be a proof, you have show the connection between 'Dhoka' and 'Dhaka'

What evidence you use to show the connection, would be proof.

Not what you have shown so far.


Please re evaluate your claim!


Ravi Chaudhary

[Ambijat]

राकेश जी आपकी शोध पद्धति शब्द विन्यास पर टिकी है, जो कि भौतिक प्रमाण के विचलन को झेलने में बेहद कमजोर है । दूसरी समस्या यह है कि तर्क को शब्द विन्यास के द्वारा समझाना ज्ञान के नियमों के विरूद्ध है । उदारहणतः Azi-Dahaka/Dhaka(Naga/Nagvanshi) Vansh ke Raja Zohak ke Raaj इस राजा की आप चर्चा कर रहे हैं, जब खुदाई व अन्वेषणों में इतने छोटे छोटे प्रमाण निकल रहे हैं, तो आप उस राज्य के भूगोल को प्रमाण के साथ स्थापित करें, ज्यादा पुष्टिकर होगा । दूसरा, Silk Raod ke raksha ka kaam soop rakha tha ये संकल्पना प्रमाण के अभाव में बिलकुल ही नहीं टिक सकती । मेरा आप से छोटा सा अनुरोध है । There is a four volume series by UNICEF on Civilisations of Central Asia. It covers from the most ancient times to the modern one. And, it has been compiled under the most reputed scholars of this field. If you can have a look at them then perhaps, you would know why there needs to be much proofing of your semantic solutions. Thanks!

[rakeshdhaka]

Raviji,
Cutting and pasting is a good thing.Because That means we are not chaning any things or facts in that.
Something about your question:-
There no any word in Hindi as well in Nepali like Dhoka and you got Dhaka everywhere(in the form of name of villages,Kasbas(small cities) and Gotra's in present).
I am pasting some thing here for your ready referance:-

Maurya caste
Maurya caste (Maury, Moury, मौर्य) is an agricultural Hindu caste name and a Kshatriya sub-varna. Koiry, Kushwaha, Shakya and Kashshi belong to Maurya caste. "Maurya" are traditionally involved in agricultural activities. They reside mostly in UP, MP, Bihar and North India.
They use titles like Kushwaha, Maurya, Mourya, Moria, Singh, Mahto, Mehta, Bhagirathi, Prasad, Rana,Dhaka, Hardia, Verma, Vaidya, Panjiyara, Chaudhary, Mandal etc.. Maurya caste is allied with other Kshatriya castes like Kashi (ancient republic of Kashi), Shakya (India and Nepal) as well as Bhagirathi and Sagar-vanshi agricultural castes. Kushwaha/Maurya/Shakya are an important farming caste many of these were landlords in UP/Bihar/MP etc.
Origins: Maury or Maurya originated from the ruling clan of Shakya. As per historical narrative, the split occurred when upon the desire of King of Kashi (prasenjit) Shakyas married a Shakyan damsel to them. However, when the son born of this marriage, Vidudhuba, went to his maternal people, he was ridiculed by being called dasi-putra. It transpired that a Shakya by the name Mahan, a cousin of Gautam Buddha had married his daughter through a dasi to King Prasenjit Dhaka.
Vidudhuba organised a huge army and attacked the Shakyas. This particularly group of Shakyas fled and started calling themselves Maurya. Mauryas of Pippalivahana were one of the groups to possess the remains of Gautama Buddha.
Maurya, Shakya and Kashi claimed decent from Shri Kush, eldest son of Shri Rama. Shakya, the grandfather of Gautam Buddha and Mahan was 20th in Ikshvaku line from King of Kashi, Brihad-Bala at the time of Mahabharata.
Maurya Kingdoms: Maurya Kingdoms are very well known in ancient India. Evidence of these kingdoms from Chinese Turkistan to Middle East shows the great influence Mauryas enjoyed in ancient times.
Maurya Empire: Chandragupta Maurya established a great empire with the help of Brahmin called Chanakya. The empire covered whole subcontinent as well as parts of Middle East.
Even through the empire ended with the killing of Brahdratha Maurya by one of his senapati. Maurya Kingdoms continued to exist in various parts. Mauryas continued to rule Sindh till 7th century AD, Konkan till 12the century AD and in eastern India till 15th century AD.

Please can you give me some answars of my questions:-
1.If King Ashoka joined Buddism after kalinga war and He sprades the buddism to approx all countries of Indian sub-continant and also in China and Japan.Than,How and why chaged our Dharama(Hinduism)(there is no time and date recorded by our brahmans in Vedas and our Historians).But,I found lot evidance and happanings with date and times in Bussism Litreture.
Please Telly and compare the same with our Vedas for actuality.
2.Why Brahmans and Rajputs restruct us and other Hindu caste to read and write in school(after Gupt Kaal to British Raaj in northern india).
3.Why we adopt or adopting Arya Samaj and why Rajput and Brahmans restrut their woman to work outside their homes If ther are lot evidances found in Parthian and in Indo-Arian History as well as in Mouriyan historyThey have a Good,Separate and big Force of Ladies in their Army and they mentioned the dress of ladies force/army were same as our Jatinees Dress like Ghaggra,Kadule in hand and legs(Please read Gangabai force in Persian and Parthian history and A survey of Hinduism
By Klaus K. Klostermaier).
4.I suggeted to read
Central Asia, Mesopotamia and Sarasvati Sindhu civilization and see the map of middle-east Asia and africa for we got name of Devas and deties like Shiva,Rama and Hanuman.
5.Please compare national emblum of Nepal and you may got the same emblum and pictures in persian litrature/history.
6.Please go through the above mentioned.I don't think any question will left with you after that.
I start my Research in sept 1999 and I am posting on this thread after my complete satisfaction.It is completly depand on DNA analesis,Archological Servey,World Maps,History servey(which is mentioned by me in this thread from starting), On analesys of Buddism,Hinduism,Jainism,Sikhism and history of ancient historian mention the facts,evidances and proofs.

[rakeshdhaka]

We are hindus and completly believe and faith on our Dharama and facts which written in hinduism and we praying daily in our mandirs but, when and If we will go for judgement than, we required facts.We should not think that,he is my friend and that is known,he is my relative and that is not in my relation,he is related to my caste or Dharama and that is from another caste or dharama.How,A near friend can write his home made history(If we are judge) about another Gotra on his Gotra's History and another cannot write actuality after several years of his research.Please we should not make different between man to man for our any type of benefits selfishness.Question creation is very easy But history reading and research takes time.Actual researcher gives their 100% for that for several years or his complete life for their research.A reacher can leave their daily rutine like:- He cannot sleep timely,he cannot eat his food timely,he is unable to do any other job for their family with research.This is not easy work.
I have lot things(a complete 10*12 feet size room filled with the evidances) for that type of questions but,I am thinking How I can download my complete paper and pictures on this site.
I am very weak in english and also in computer skill which is I write several times in past.Please ignore if anything wrong written by me in this.

[prashantacmet]

I start my Research in sept 1999 and I am posting on this thread after my complete satisfaction.It is completly depand on DNA analesis,Archological Servey,World Maps,History servey(which is mentioned by me in this thread from starting), On analesys of Buddism,Hinduism,Jainism,Sikhism and history of ancient historian mention the facts,evidances and proofs.

Great work, rakesh ji...

[rakeshdhaka]

Bahut-2 Dhanyevaad bhai Prashant

Bhai Ambrish,
Raaja Zohak ke samay likhawat suru nahi hui thi oor sabkuch bol chal par hi aadharit tha oor pura itihas kavitavoo,Geetoo oor Ganoo me hi dafan tha oor pahli baar Firdowshi ne apne kavita me likha tha.Ab dusra savaal bhogolik parmaan,ek 100 varsho me to 5 peedhi aajati he to aap 2000 varsh baad me parman maang rahe he.Jabtak likhna suru nahi hua tha to 10 peedi pahle koi saamaan rakha jata he oor vo bina uss saamaan ke itihas ke tag ke saath nahi he to vo 10 peedhi ke baad bhi saamaan hi he oor 2000 varshoo ka to itihas likhit me aap ke paas he.
Aap ek baat bataie Japan me ek Sabshe bade parvat shenkhala ka naam Anni-Dake he oor anni ka matlab to bada hota he lekin Japani bhasha me Dake sabad he hi nahi Japan ki university ne 1970 se lekar 1984 tak Tamil oor Sanskrit ke sath Japani Bhasha ka soodh kiya lekin unhe koi khaas paraapti nahi hui sirf itna hi jaan pae ki tamil oor sanskrit me ke ko japani me ka kahte he lekin jab vo Pali oor Prakrit me ghuse to paya ki ta ko ka oor tamil ke da ko dha kaha jata he oor jab unhone Daka ya Dhaka ka matlab dhundha to paaya ki iska matlab "Unbeatable,Full of energy and powarfull hota he" oor buddistoo ne bataya ki yehe sabad Bodh Dharam ke parchar ke samay yahan aaya tha oor King Dhata(see dhamapala in Buddism) jisko 'ta' ko baadme jaisa ki mene pahle bataya he 'ka' se sambhodit kiya gaya he.
Pahle to Bangladesh ki Rajdhani ko bhi Dacca likha jata tha lekin Parmukh mandir ka naam kabhi nahi badla uss ka naam Dhakeshwari Mandir hi raha oor jo parsian me State/City Police thi usse bhi dacapolice/decapolice/dakapolice/dhakapolice ke naam se he pukara jata raha he jiski jaisi bhasa usne vashe he likh diya.
Sarasti nast hone se pahle ke to aap parmaano ko khudai ke naam par dhund sakte ho lekin jabse sarasti miti nahi he oor falfool rahi he usske to parmaan jivit he oor likhit he.
Aap to parmaan bahut kam bata rahe ho lekin yadi aap upse partal par ancient history padooge jo ki aache-2 istihaskaro ne padne ke liye sujhaya he oor jo IPS va IAS exam ke liye sujhaya he to unhone saaf likha he ki Arian itihas sampuran lekhan par aadharit he oor Dravidian itihas ke parmaan sindhu ghati ki sabhayata yani mohanjodedoo,hissar oor jind ki khudai me parapt hue he.Kiyoonki Arian ke aagman ke baad kaabhi sarasti ujadi hi nahi kiya isko bhi parmaan ki aavsakta he lekin hamari peedhi ke saamane to yahe itihas nahi likha gaya yeto hamse bahut pahle likha gaya tha lekin Zohak Raaja ke samaye ke saamane to bilkul bacha he.
China me Dragon ko mante he ki ye Chinees king ka sambal tha lekin yehe chinees king ka sambal kiyo tha isska unko nahi pata lekin jo unke Rajavoo ke mahelo se saaman mila isliye vo mante he oor aaj bhi mante he ise parsian bhi mante the lekin parian ke paas likhit paarmaan he china ke paas vo bhi nahi he oor aajke din bhi mante he yahi unke paas parmaan he jise ham jhuth nahi kah sakte.
Lekin jab ham Buddist litreture me padte he to vo ise naga raajaoo se sambandhit batate he jo unke paas likhit parmaan he oor aapke paas aapke Gotra me jo pahle se likha hua he ki aap nagvashi raajaoo ke vansaj he.
Yadi aap Maharastra ke Dhake Gotra ki baat karte ho to vo aapko 96 culancha itihas deekhate he jo Dhake Gotra likha hua he vo Dhampal Marathoo ke unndar daal rakha he aapko fir dobara Buddism me Dhamapala dekhna padega oor vahaa aapko fir Dhatusena,Dhata oor Nagsena ka jikar milega oor yadi aap aasam ke Deka ka itihas dekhte ho to vo bhi aapko nagvanshi milte he kiya aap ise mahaj ek sanyog kahoge.Inmese koi bhi sanyog nahi he ye likhit parmaan he jo itihas me khoojne ki jaarurat he.
oor jo Taka,Taxak,Tokas oor Taxila se Dhaka Gotra bana hua batate he unhoone sirf Dhaka Gotra ke parmaan jo vahan aaj bhi gaon oor saharoo oor aadmiyo ke roop me hazir he oor vahaa Dhaka Gotra ka Dava sabse tagda he usse fabricate kiya he sirf aapne gotra ka itihas likhne ke liye unka vahaa par na to koi kisi bhitarah ka parmaan purane jamane me tha na aaj iss samay he.

[Ambijat]

Bahut-2 Dhanyevaad bhai Prashant

Bhai Ambrish,
Raaja Zohak ke samay likhawat suru nahi hui thi oor sabkuch bol chal par hi aadharit tha oor pura itihas kavitavoo,Geetoo oor Ganoo me hi dafan tha oor pahli baar Firdowshi ne apne kavita me likha tha.Ab dusra savaal bhogolik parmaan,ek 100 varsho me to 5 peedhi aajati he to aap 2000 varsh baad me parman maang rahe he.Jabtak likhna suru nahi hua tha to 10 peedi pahle koi saamaan rakha jata he oor vo bina uss saamaan ke itihas ke tag ke saath nahi he to vo 10 peedhi ke baad bhi saamaan hi he oor 2000 varshoo ka to itihas likhit me aap ke paas he......

राकेश जी मैं आपको हतोत्साहित कदापि नहीं करना चाहूँगा, पर आपके semantic solutions पर अटूट विश्वास के आधार पर तो North Dakota, USA भी ढाका गोत्र से जुड़ा हो सकता है । इस तरह तो सभी अपने आप को स्वतः सिद्ध करते चले जायेंगे । फिर हमें किसी भौतिक अनुसंधान की आवश्यकता ही नहीं पड़ेगी । मेरी करुणा सिर्फ यही है कि शोध के वैज्ञानिक आधार के अभाव में आप के इस उत्साह के व्यर्थ जाने की संभावना प्रबल है ।

[rakeshdhaka]

Bhai Ambrish,
There are lot meaning of Dakota in USA english lanuage and there is no any singal meaning in Japani Lanuage of that which I written above I am pasting some thing for your read referance about King Zohak as it is From Wikipedia, the free encyclopedia and complete world is satisfied with persian history on or approx the same shape :-
Zahhak

From Wikipedia, the free encyclopedia

Jump to: navigation, search

Stucco in Zahhak Castle


Zahhāk or Zohhāk (in Persian: ضحاک) is an evil figure in Iranian mythology, evident in ancient Iranian folklore as Aži Dahāka, the name by which he also appears in the texts of the Avesta. In Middle Persian he is called Dahāg or Bēvar-Asp, the latter meaning "[he who has] 10,000 horses".

Contents [hide] 1 Etymology and derived words 2 Aži Dahāka (Dahāg) in Zoroastrian literature 3 Zahhāk in the Shāhnāma 3.1 Zahhāk in Arabia 3.2 Zahhāk the Emperor 3.3 The Revolution against Zahhāk 4 Place names 5 Other dragons in Iranian tradition 6 See also 7 The Aži / Ahi in Indo-Iranian tradition 8 Bibliography

[edit] Etymology and derived words

Aži (nominative ažiš) is the Avestan word for "serpent" or "dragon." It is cognate to the Vedic Sanskrit word ahi, "snake," and without a sinister implication. Azi and Ahi are distantly related to Greek ophis, Latin anguis, and Old Bulgarian уж (snake) both meaning "snake". The English name "eel" descends from Old English ǣl, Common Germanic *ǣlaz. Also from the common Germanic are German Aal, Middle Dutch ael, Old High German âl, Old Norse áll. Katz (1998)[12] identifies a number of Indo-European cognates, among them the second part of the Latin name of the eels, anguilla, which is attested in its simplex form illa in a glossary only, and likewise the Greek word for "eel", εγχελυς, the second part being attested in Hesychius as elyes. The first compound member, anguis "snake", is cognate to other Indo-European words for "snake", cf. Old Irish escung "eel", Old High German unc "snake", Lithuanian angìs, Greek ophis, okhis, Vedic Sanskrit áhi, Avestan aži, Armenian auj, iž, Old Church Slavonic *ǫžь, all from Proto-Indo-European *oguhis, ēguhis. The word also appears in Old English igil "hedgehog" (named as the "snake eater"), and perhaps in the egi- of Old High German egidehsa "wall lizard". The name of Bellerophon (Βελλεροφόντης, attested in a variant Ἐλλεροφόντης in Eustathius of Thessalonica) according to this theory is also related, translating to "the slayer of the serpent" (ahihán), the ελλερο- being an adjective for a lost ελλυ- "snake", directly comparable to Hittite ellu-essar- "snake pit". This myth likely came to Greece via Anatolia, and in the Hittite version, the dragon is called Illuyanka, the illuy- part being cognate to the illa word, and the -anka part being cognate to the angu word for "snake". As designations for "snake" (and similar shaped animals) are often liable to taboo in many Indo-European and non-Indo-European languages, no unambiguous Proto-Indo-European form for the eel word can thus be reconstructed, it could have been *ēl(l)-u-, *ēl(l)-o- or similar.
The original meaning of dahāka is uncertain. Among the meanings suggested are "stinging" (source uncertain), "burning" (cf. Sanskrit dahana), "man" or "manlike" (cf. Khotanese daha), "huge" or "foreign" (cf. the Scythian Dahae and the Vedic dasas). In Persian mythology, Dahāka is treated as a proper noun, and is the source of the Ḍaḥḥāk (Zahhāk) of the Shāhnāme.
The Avestan term Aži Dahāka and the Middle Persian azdahāg are the source of the modern Persian and Urdu azhdahā (اژدها) as well as the Kurdish Hazhdiha (هه*ژدیها) which usually mean "dragon".
Despite the negative aspect of Aži Dahāka in mythology, dragons have been used on some banners of war throughout the history of Iranian peoples.
The Azhdarchid group of pterosaurs are named from an Persian word for "dragon" that ultimately comes from Aži Dahāka.
[edit] Aži Dahāka (Dahāg) in Zoroastrian literature

Aži Dahāka is the most significant and long-lasting of the ažis of the Avesta, the earliest religious texts of Zoroastrianism. He is described as a monster with three mouths, six eyes, and three heads (presumably meaning three heads with one mouth and two eyes each), cunning, strong and demonic. But in other respects Aži Dahāka has human qualities, and is never a mere animal.
Aži Dahāka appears in several of the Avestan myths and is mentioned parenthetically in many more places in Zoroastrian literature.
In a post-Avestan Zoroastrian text, the Dēnkard, Aži Dahāka is possessed of all possible sins and evil counsels, the opposite of the good king Jam. The name Dahāg (Dahāka) is punningly interpreted as meaning "having ten (dah) sins." His mother is Wadag (or Ōdag), herself described as a great sinner, who committed incest with her son.

[rakeshdhaka]

contd....
In the Avesta, Aži Dahāka is said to have lived in the inaccessible fortress of Kuuirinta in the land of Baβri, where he worshipped the yazatas Arədvī Sūrā (Anāhitā), divinity of the rivers, and Vayu, divinity of the storm-wind. Based on the similarity between Baβri and Old Persian Bābiru (Babylon), later Zoroastrians localized Aži Dahāka in Mesopotamia, though the identification is open to doubt. Aži Dahāka asked these two yazatas for power to depopulate the world. Being representatives of the Good, they of course refused.
In one Avestan text, Aži Dahāka has a brother named Spitiyura. Together they attack the hero Yima (Jamshid) and cut him in half with a saw, but are then beaten back by the yazata Ātar, the divine spirit of Fire.
According to the post-Avestan texts, following the death of Jam ī Xšēd (Jamshid), Dahāg gained kingly rule. Another late Zoroastrian text, the Mēnog ī xrad, says that this was ultimately good, because if Dahāg had not become king, the rule would have been taken by the immortal demon Xešm (Aēšma), and so evil would have ruled upon earth until the end of the world.
Dahāg is said to have ruled for a thousand years, starting from 100 years after Jam lost his xvarənah, his royal glory (see Jamshid). He is described as a sorcerer who ruled with the aid of demons, the daevas (divs).
The Avesta identifies the person who finally disposed of Aži Dahāka as Θraētaona son of Aθβiya, in Middle Persian called Frēdōn. The Avesta has little to say about the nature of Θraētaona's defeat of Aži Dahāka, other than that it enabled him to liberate Arənavāci and Savaŋhavāci, the two most beautiful women in the world. Later sources, especially the Dēnkard, provide more detail. Frēdōn is said to have been endowed with the divine radiance of kings (xvarənah, New Persian farr) from birth, and was able to defeat Dahāg at the age of nine, striking him on shoulder, heart and skull with a mace and giving him three wounds with a sword. However, when he did so, vermin (snakes, insects and the like) emerged from the wounds, and the god Ormazd told him not to kill Dahāg, lest the world become infested with these creatures. Instead, Frēdōn chained Dahāg up and imprisoned him on the mythical Mt. Damāvand (later identified with Damāvand, the highest mountain of the Alborz chain).
The Middle Persian sources also prophesy that at the end of the world, Dahāg will at last burst his bonds and ravage the world, consuming one in three humans and livestock. Kirsāsp, the ancient hero who had killed the Az ī Srūwar, returns to life to kill Dahāg.
[edit] Zahhāk in the Shāhnāma

In Ferdowsi's epic poem, the Shāhnāma, written c. 1000 AD, the legend of Dahāg is retold with the main character given the name of Zahhāk or Zohhāk. The name is written with the Arabic characters ض and ح, which rarely appear in Persian words of non-Arabic origin, and may have been chosen to emphasize the allegedly Arabic ethnicity of the character.
[edit] Zahhāk in Arabia


Persian painting, depicting Zahhak ascending on the royal throne.


According to Ferdowsi, Zahhāk (Arabic transliteration: Ḍaḥḥāk or Ḍuḥḥāk) was born as the son of an Arab ruler named Merdās. Because of his Arab origins, he is sometimes called Zahhāk-e Tāzi, "the Arabian Zahhāk." He was handsome and clever, but had no stability of character and was easily influenced by evil counsellors. Ahriman therefore chose him as the tool for his plans for world domination.
When Zahhāk was a young man, Ahriman first appeared to him as a glib, flattering companion, and by degrees convinced him that he ought to kill his own father and take over his territories. He taught him to dig a deep pit covered over with leaves in a place where Merdās was accustomed to walk; Merdās fell in and was killed. Zahhāk thus became both patricide and king at the same time.
Ahriman now took another guise, and presented himself to Zahhāk as a marvellous cook. After he had presented Zahhāk with many days of sumptuous feasts, Zahhāk was willing to give Ahriman whatever he wanted. Ahriman merely asked to kiss Zahhāk on his two shoulders. Zahhāk permitted this; but when Ahriman had touched his lips to Zahhāk's shoulders, he immediately vanished. At once, two black snakes grew out of Zahhāk's shoulders. They could not be surgically removed, for as soon as one snake-head had been cut off, another took its place.
Ahriman now appeared to Zahhāk in the form of a skilled physician. He counselled Zahhāk that the only remedy was to let the snakes remain on his shoulders, and sate their hunger by supplying them with human brains for food every day otherwise the snakes will feed on his own.
From a psychological point of view the snakes on Zahhak's shoulders could represent his lust for killing or a form of sadism which if left unsatisfied would torment Zahhak. Also when Zahhak is defeated by Fereydun, he cannot think of a better fitting punishment than to simply bound him in cave where the snakes (not being fed) will eat Zahhak's own brain symbolizing his inner agony and unsatisfied homicidal lust.
This story is Ferdowsi's way of reconciling the descriptions of Dahāg as a three-headed dragon monster and those stories which treat him as a human king. According to Ferdowsi, Zahhāk is originally human, but through the magic of Ahriman he becomes a monster; he does, in fact, have three heads, the two snake heads and one human head; and the snakes remind us of his original character as a dragon.
The characterization of Zahhāk as an Arab in part reflects the earlier association of Dahāg with the Semitic peoples of Iraq, but probably also reflects the continued resentment of many Iranians at the 7th century Arab conquest of Persia.
Unlike the figure of Zahhak in Iranian Mythology, the word 'zahhak'='dahhak' in Arabic means to laugh and to smile.

[rakeshdhaka]

contd...
Zahhāk the Emperor

Armenian Princess Tigranuhi Orontid before wedding with Ajdahak


About this time, Jamshid, who was then the ruler of the world, through his arrogance lost his divine right to rule. Zahhāk presented himself as a savior to those discontented Iranians who wanted a new ruler (reflecting the embracing of the Arab religion and culture by Persians after the Arab conquest of Persia and the subsequent oppression Persians faced). Collecting a great army, he marched against Jamshid, who fled when he saw that he could not resist Zahhāk. Zahhāk hunted Jamshid for many years, and at last caught him and subjected him to a miserable death -- he had Jamshid sawn in half. Zahhāk now became the ruler of the entire world. Among his slaves were two of Jamshid's daughters, Arnavāz and Shahrnavāz (the Avestan Arənavāci and Savaŋhavāci).
Zahhāk's two snake heads still craved human brains for food, so every day Zahhāk's spies would seize two men, and execute them so their brains could feed the snakes. Two men, called Armayel and Garmayel, wanted to find a way to rescue people from being killed from the snakes. So they learned cookery and after mastering how to cook great meals, they went to Zahhāk's palace and managed to become the chefs of the palace. Every day, they saved one of the two men and put the brain of a sheep instead of his into the food, but they could not save the lives of both men. Those who were saved were told to flee to the mountains and to faraway plains; these rescued individuals eventually became the ancestors of the Kurds.

Ajdahak dream


Zahhāk's tyranny over the world lasted for centuries. But one day Zahhāk had a terrible dream – he thought that three warriors were attacking him, and that the youngest knocked him down with his mace, tied him up, and dragged him off toward a tall mountain. When Zahhāk woke he was in a panic. Following the counsel of Arnavāz, he summoned wise men and dream-readers to explain his dream. They were reluctant to say anything, but one finally said that it was a vision of the end of Zahhāk's reign, that rebels would arise and dispossess Zahhāk of his throne. He even named the man who would take Zahhāk's place: Fereydun.
Zahhāk now became obsessed with finding this "Fereydun" and destroying him, though he did not know where he lived or who his family was. His spies went everywhere looking for Fereydun, and finally heard that he was but a boy, being nourished on the milk of the marvelous cow Barmāyeh. The spies traced Barmāyeh to the highland meadows where it grazed, but Fereydun had already fled before them. They killed the cow, but had to return to Zahhāk with their mission unfulfilled.
[edit] The Revolution against Zahhāk


Faridun defeats Zahhak


Zahhāk now tried to consolidate his rule by coercing an assembly of the leading men of the kingdom into signing a document testifying to Zahhāk's righteousness, so that no one could have any excuse for rebellion. One man spoke out against this charade, a blacksmith named Kāva (Kaveh). Before the whole assembly, Kāva told how Zahhāk's minions had murdered seventeen of his eighteen sons so that Zahhāk might feed his snakes' lust for human brains – the last son had been imprisoned, but still lived.
In front of the assembly Zahhāk had to pretend to be merciful, and so released Kāva's son. But when he tried to get Kāva to sign the document attesting to Zahhāk's justice, Kāva tore up the document, left the court, and raised his blacksmith's apron as a standard of rebellion – the Kāviyāni Banner, derafsh-e Kāviyānī (درفش کاویانی). He proclaimed himself in support of Fereydun as ruler.

[rakeshdhaka]

contd....
Soon many people followed Kāva to the Alborz mountains, where Fereydun was now living. He was now a young man and agreed to lead the people against Zahhāk. He had a mace made for him with a head like that of an ox, and with his brothers and followers, went forth to fight against Zahhāk. Zahhāk had already left his capital, and it fell to Fereydun with small resistance. Fereydun freed all of Zahhāk's prisoners, including Arnavāz and Shahrnavāz.
Kondrow, Zahhāk's treasurer, pretended to submit to Fereydun, but when he had a chance he escaped to Zahhāk and told him what had happened. Zahhāk at first dismissed the matter, but when he heard that Fereydun had seated Jamshid's daughters on thrones beside him like his queens, he was incensed and immediately hastened back to his city to attack Fereydun.
When he got there, Zahhāk found his capital held strongly against him, and his army was in peril from the defense of the city. Seeing that he could not reduce the city, he sneaked into his own palace as a spy, and attempted to assassinate Arnavāz and Shahrnavāz. Fereydun struck Zahhāk down with his ox-headed mace, but did not kill him; on the advice of an angel, he bound Zahhāk and imprisoned him in a cave underneath Mount Damāvand, binding him with a lion's pelt tied to great nails fixed into the walls of the cavern, where he will remain until the end of the world. Thus, after a thousand years' tyranny, ended the reign of Zahhāk.

[rakeshdhaka]

contd...
Place names
"Zahhak Castle" is the name of an ancient ruin in East Azarbaijan, Iran which according to various experts, was inhabited from the second millennia BC until the Timurid era. First excavated in the 1800s by British archeologists, Iran's Cultural Heritage Organization has been studying the structure in 6 phases.[1]
[edit] Other dragons in Iranian tradition

Besides Aži Dahāka, several other dragons and dragon-like creatures are mentioned in Zoroastrian scripture:

• Aži Sruvara - the 'horned dragon'
• Aži Zairita - the 'yellow dragon,' that is killed by the hero Kərəsāspa, Middle Persian Kirsāsp. (Yasna 9.1, 9.30; Yasht 19.19)
• Aži Raoiδita - the 'red dragon' conceived by Angra Mainyu's to bring about the 'daeva-induced winter' that is the reaction to Ahura Mazda's creation of the Airyanem Vaejah. (Vendidad 1.2)
• Aži Višāpa - the 'dragon of poisonous slaver' that consumes offerings to Aban if they are made between sunset and sunrise (Nirangistan 48).
• Gandarəβa - the 'yellow-heeled' monster of the sea 'Vourukasha' that can swallow twelve provinces at once. On emerging to destroy the entire creation of Asha, it too is slain by the hero Kərəsāspa. (Yasht 5.38, 15.28, 19.41)

[edit] See also

• List of dragons in mythology and folklore

[edit] The Aži / Ahi in Indo-Iranian tradition

Stories of monstrous serpents who are killed or imprisoned by heroes or divine beings may date back to prehistory, and are found in the myths of many Indo-European peoples, including those of the Indo-Iranians, that is, the common ancestors of both the Iranians and Vedic Indians.
The most obvious point of comparison is that in Vedic Sanskrit ahi is a cognate of Avestan aži. However, In Vedic tradition, the only dragon of importance is Vrtra, but "there is no Iranian tradition of a dragon such as Indian Vrtra" (Boyce, 1975:91-92) Moreover, while Iranian tradition has numerous dragons, all of which are malevolent, Vedic tradition has only one other dragon besides Vṛtra - ahi budhnya, the benevolent 'dragon of the deep.' In the Vedas, gods battle dragons, but in Iranian tradition, this is a function of mortal heroes.
Thus, although it seems clear that dragon-slaying heroes (and gods in the case of the Vedas) "were a part of Indo-Iranian tradition and folklore, it is also apparent that Iran and India developed distinct myths early." (Skjaervø, 1989:192)
[edit] Bibliography

• Boyce, Mary (1975). History of Zoroastrianism, Vol. I. Leiden: Brill.
• Skjærvø, P. O (1989). "Aždahā: in Old and Middle Iranian". Encyclopedia Iranica. 3. New York: Routledge & Kegan Paul. pp. 191–199. http://www.iranica.com/newsite/articles/v3f2/v3f2a085.html.
• Khaleghi-Motlagh, DJ (1989). "Aždahā: in Persian Literature". Encyclopedia Iranica. 3. New York: Routledge & Kegan Paul. pp. 199–203. http://www.iranica.com/newsite/articles/v3f2/v3f2a085.html.
• Omidsalar, M (1989). "Aždahā: in Iranian Folktales". Encyclopedia Iranica. 3. New York: Routledge & Kegan Paul. pp. 203–204. http://www.iranica.com/newsite/articles/v3f2/v3f2a085.html.
• Russell, J. R (1989). "Aždahā: Armenian Aždahak". Encyclopedia Iranica. 3. New York: Routledge & Kegan Paul. pp. 204–205. http://www.iranica.com/newsite/articles/v3f2/v3f2a085.html.

Retrieved from "http://en.wikipedia.org/wiki/Zahhak"

[rakeshdhaka]

Some Gotra's and caste are claiming for the same but, they already write in history these are suryavanshi.But,Here and also in persian and parthian history clearly written by the historian these were Naga's or Nagvanshis and where there that Gotra's claiming their kingdom they have very less or nothing strength and villages and Dhaka's and their villages is in full strength.
Even some Rajput clan/Vansh claiming for that and mentioned one or two Gotra's Jat on that in Suryavanshi.But,Rajput are not have Nagvanshi Vansh and there are no any evidance found in ancient history about Rajput word before 5th Century.
Dhaka's and other which are related to that,these are mentioned by me in above are nagvanshis forevery and in present everywhere.
We were in Rajput kingdom and servive in that's kingdom but,We were not consider these our king and were not able to write Dhaka's are related to thats in any type due to Dhaka's healthy past history.

[Ambijat]

Rakesh ji, here some moot points for your consideration:-
A)The Azi Dahaka referred to you is a mythological construct. No doubt there must have been the bearers of this construct. The mythological allegory needs to relate with identification of political unit that prevailed at that time.
B) The representation of Azi Dahaka is negative and you would certainly like to reason out how and against what social formation this antagonisms are formulated or represented. It needs some justification.
C) It is worthy to note that there is an Arabic connection to this Dahaka figured out. It would be interesting to know how you react to this.
D) The allegory of snake is well in cognate with Harappan seals of Shiva with snake around his neck. Now if you can bring some more correlates to this fact then some credence to your argument could be lent.
E) Now, the fundamental question is that of establishing the ancestry. There are no gotra documentation in terms of peoples memories nor in the records of Bhats that there is a single ancestor of Dhakas and his character being resembling as described by the references given by you. Unless, you have credible proof for this you cannot link the two.
इन सभी मूल प्रश्नों के साथ आगे बढ़ने से लाभ होगा ।