Buch Kalan

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Author of this article is Laxman Burdak लक्ष्मण बुरड़क
Location of Bilada in Jodhpur district

Buch Kalan (बुचकला) (Buch Kala, Buchkala) is an ancient historical town in Bilada tahsil of Jodhpur district in Rajasthan. Its ancient name was Rajyaghangakam (राज्यघङ्गकङ).


Jat Gotras


Dasharatha Sharma [1] writes about Chauhan religion that is closely connected with the worship of Siva and Shakti was that of Ganapati, the elephant-headed god, who is believed to remove all obstacles in the life and give success to the devotee. Of the numerous Ganesha images of the period under reference, we might specially mention those found at Ghatiyala, Buchkala, Mandor and Bithu, all of them falling in the present Jodhpur division of Rajasthan.

Buchkala Inscription of Nagabhatta S. V. 872 (815 AD)

Reference - Epigraphic India Vol.IX, p. 198-200, Br D.B.Bhandarkar, M.A.,Poona.

Sanskrit Text
१. ओं [।] संवत्सरसते ८७२
२. चैत्रस्य सितपक्षस्य पंचम्यां
३. निवेसित्ता महाराजाद्धिराज-
४. परमेश्वरश्रीवत्सराजदेवपा-
५. दानुध्यातपरमभट्टारकमहारा-
६. जद्धिराजपरमेश्वरश्रीनाग-
७. भट्टदेवस्वविषये प्रवर्धमान-
८. राज्ये राज्यघङ्गकङ्ग्रामे
९. राज्ञी जायावली प्रतीहार-
११.ज्जकदुहिता ताकुङ्गुवोत्पनावा-
१२. ङ्गानकस्वगोत्त्रश्रीहरगुप्त-
१३. पुत्रभुंभुवकपत्नी अत्त्र च पर-
१४. मेश्वरो निड्चीं कृत्वा अनेकजन्मा-
१५. तरस्वसिवर्तसंसारदुखाव-
१६.हरस्य परमेश्वरस्य पादा
१७. पुजयित्वा देवगृहं करा-
१८. प्य [।*] पुन तस्य उपलेपन
१९. देइया सुतप[ञ्च]हरि
२०. सूत्रधार:
Buchkala Inscription of Nagabhatta 815 AD [2]

This inscription was first discovered by a Brahmabhatta of Jodhpur named Nannurama whose zeal for antiquarian matters is as unflagging as it is disinterested. It was found at Buchkala in the Bilada district, Jodhpur State. It is incised on a pilaster on the proper right forming part of the shrine wall jutting out into the sabhamandapa of what is popularly known there as the temple of Parvati. The inscription contains twenty lines of, on the whole, well-

preserved writing. The characters belong to the northern class of alphabets. They include the somewhat rare forms of gh and n and the numeral figures 8, 7, and 2. The language is Sanskrit, bat is anything but grammatical, and the whole is in prose. In respect of orthography, r is doubled in conjunction with a following r ; dhi is written ddhi twice in the word mahdrajaddhirdja, and there is a tendency to use the dental sibilant instead of the palatal, though in one case the latter is substituted for the former viz, in suttradharah, L. 20.

The inscription is dated Samvat 872, the fifth of the bright fortnight of Chaitra, and refers itself to the reign of the P.M.P. Nagabhatta-deva meditating on the feet of the M. P. Vatsaraja-deva. It is thus clear that Nagabhatta is no other person than Nagabhata, son of Vatsaraja, of the imperial Pratihara dynasty wielding sway over the larger portion, of North India. Of the princes of this royal family we have had but few dates earlier than the time of Bhojadeva I. In fact, we had only one date, viz. Saka 705 = A.D. 783-84, for Vatsaraja furnished by the Jaina work Harivamsa-Purana,. And our inscription now supplies the second date, V. S. 872 = A.D. 815 for his son Nagabhata.

The purport of the inscription, however, is not quite clear. Something is said therein to have been set up (nivesita), but what that 'something' was is far from evident. This something, we are told, was set up, after building the temple (divagriha) and worshipping the feet of Parameshvara, in the village of Rajyaghangakam, by the queen Jayavali, the daughter of Jajjaka, who himself was a son of the Pratihara Bapuka, and wife of Bhumbhuvaka, the son of Haragupta of the family called Avanganaka. As Jayavali has been spoken of as queen (rajny), her husband must have been some kind of ruler, most probably a chieftain, feudatory to Nagabhatta, and reigning at, or at any rate, holding, Rajyaghangakam, which must be supposed to be the old name of Buchkala. The name of the sutradhara or mason is Panchahari, the son of Deia.

The temple is, as we have seen, said to have been dedicated to Paramesvara, which is usually taken to be a name of Siva. This, however, does not agree with the sculptural details of the temple. Although it is now-a-days called a temple of Parvati, there is, truly speaking, no image in the sanctum. But on the dedicatory block of the shrine door and in the principal niche at the back, the images in which enable one to determine to what god the temple is dedicated, is a figure, with four hands, doubtlessly representing some form of Vishnu, as the mace, discus, and conch-shell can be distinctly seen in its hands. Other images, also carved on the inner and outer walls of the temple, show that it was a Vaishuava structure. The word parameshvara, must, therefore, be taken in its ordinary sense and as referring to Vishnu.

Note -

  • Ghangakam (घङ्गकङ्) = Ghangas (घनगस) Jat clan or Ghanghu village ? Jatland considers the the chieftain mentioned in connection with the village of Rajyaghangakam is probably chieftain of Ghanghu in Churu district who is connected with Jeenmata, whose history we get from Burdak clan Bards. As per bards of Burdaks Jeen of Ghanghu became deity in year 933 AD. If we take period of 30 years for one generation, Jeen's father Harakarana lived in 900 AD, his father Indrachandra lived in 870 AD and thus Ghangha was chieftain in about 840 AD. On this basis Ghangakam (घङ्गकङ्) may be a chieftain of Ghanghu or Ghangas Jat clan.
  • Bhumbhuvaka (भुंभुवक) = Bhambu is a Jat clan.
  • Deia (देइया) = Dehiya (दहिया) is a Jat clan.
  • Avanganaka (आवाङ्गानक) = Avan + Ganaka. Avan Jat Gotra in Pakistan and Punjab, India.
  • Jajjaka (जज्जक) = Jajja (जज्ज) is a Muslim Jat clan found in Pakistan.
  • Jayavali (जायावली) = Jaiwalia (जैवालिया) is a Jat clan.

Notable persons

Further reading

  • Gopinath Sharma, Rajasthan ke Itihas ke strot, p. 54.

See also


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