Ghantiyala

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Author of this article is Laxman Burdak लक्ष्मण बुरड़क
This article is about village Ghantiyala. For Jat Gotra of same name see Ghatiala.
Location of Ghantiyala in Jodhpur district

Ghantiyala (घंटियाला) or Ghatiyala (घटियाला) is a village in Jodhpur Tahsil of Jodhpur district in Rajasthan. Its ancient names are Rohimsakupaka (रोहिंसकूपक), Rohimsakupa (रोहिंसकूप), Rohimsaka (रोहिंसक).

Jat Gotras

Population

The Ghantiyala village has population of 3402 of which 1773 are males while 1629 are females as per Population Census 2011.[1]

Ghatiyala Inscriptions of Kakkua S.V. 918 (861 AD)

Reference - Epigraphic India Vol.IX, p. 198-200, D.R. Bhandarkar, M.A.,Poona, pp.277-280

The subjoined inscriptions are all engraved on a column standing in situ in Ghatiyala, twenty-two miles west-north- west of Jodhpur. The column, is not far distant from an old ruined Jaina structure, now called Mata-ki-Sal, which contains an inscription edited by Prof. Kielhorn in the Journ. JB. As. Sou. 1895, p. 516. Further particulars in connection with, these ruins will be found in the Progress Report of the Archaeological Survey of India, Western Circle, for the year ending 31st March 1907.

Ghatiyala Inscription
Ghatiyala Inscription
Ghatiyala Inscription

Inscription No.I is engraved on the eastern, and the remaining ones on the western, face of the pillar. The inscriptions are so -weather-worn that it is not possible to take good impressions. With patience and perseverance, however, almost the whole of the inscriptions can be deciphered with certainty on the original atone itself. Inscription No. I contains 20 lines of writing. The characters agree with those of the inscription found in the Mata-ki-Sal. The language is Sanskrit. The first seven lines are in prose. Lines 8-16 contain five verses. Then the date is given in prose in L. 17. Then a verse occurs which, is followed by a line in prose.

The inscription, opens with obeisance to Vinayaka (Ganapati), Then is set forth in prose a genealogical list of the feudatory Pratihara family which is brought down to Kakkuka, to whose reign the inscription belongs. It agrees with the lists furnished by the inscription in the Mata-ki-Sal and the epigraph of Bauka found in the Jodhpur city wall. It is followed up by five verses, the first two of which merely contain conventional praise of Kakkuka without giving way historical information. The third verse says that Kakkuka obtained great renown in the countries of Travani (त्रवणी), Valla (वल्ल) and Mada (माड़), amongst (the people known as) Arya, in Gurjjarattra, and in Parvata in the Lata country. Most of these names are repeated in verge 16 in the other inscription of Kakkuka in the Mata-ki-Sal. Thus, Travani is the same as Tamani there, and also occurs in this unaltered form in verse 18 of the Jodhpur inscription of Bauka. Similarly Valla is mentioned in both these inscriptions. Mada is given in the Mata-ki-Sal inscription conjunction with Maru (Maru-Mada). Jaisalmer, is still called Mada, and Mara proper can only be the Sheo, Malani and Pachpadra districts of the Jodhpur State. Arya and Gurjaratra are doubtless the Ajja and Gujjaratta of the Mata-ki-Sal inscription. Arya is unidentifiable but is perhaps the same as that mentioned in Varahamihira's Brihat-samhita, Cap. V, v. 42. Gurjaratra, as has been shown by me elsewhere, comprised the districts of Didwana and Parbatsar of the Jodhpur State. Lata, as was also pointed out by me, embraced about this time the larger portion of the present Gujarat of the Bombay Presidency. Parvata, which is apparently said to be in Lata, is unknown to me. Does Parvata, however, here simply mean a mountain and refer to some such inroad of Kakkuka as that mentioned in the expression gahiuna gohanaim girimmi in verse 17 of the Mata-ki-Sal record ? Or perhaps Parvata may be taken to be a distinct country, and connected with the Parvatiyas of the Brihat-samhita, Cap XVII v. 16.

Verse 4 of our inscription tells us that Kakkuka erected two columns, one at Rohimsaka and the other at Maddodara (मडड़ोदर). Exactly the same information is conveyed by verse 21 of the Mata-ki-Sal record, excepting that for Rohimsaka we have there Rohimsakupa. Rohimsaka is undoubtedly the same as this Rohimsakupa or the Rohimsakupaka of our inscription. No.2 and is to be identified with Ghatiyala. Maddodara, it can scarcely be seriously doubted, is Mandor, five miles north of Jodhpur, which is locally believed to have been a seat of Pratihara power and is full of very ancient ruins, and where a fragment of a Pratihara inscription was discovered by me last season. The next verse informs us that the column on which the inscription has been incised was erected by Kakkuka. Precisely the same information is given by verse 21 of the Mata-ki-Sal inscription. Then follows the date Samvat 918, Chaitra-sudi a budhe Hasta-nakshatre, the same as that mentioned in the latter inscription. And further we are told that here a market was established, and the village peopled with mahajana, i.e. big folk. The very same thing is alluded to in verse 20 of the Mata-ki-Sal record. The inscription really ends here so far as the purport of it is concerned, but a verse follows which has something of the character of a subhashia. Its chief interest, however, lies in the fact that it was composed by Shri-Kakkuka himself, as the line in prose at the end informs us.


Inscription No.II - Inscription No.II contains 11 lines of writing. Excepting the opening words Om siddhih, it is in verse up to L.9, and the rest in prose. The palaeography and orthography do, not call for any remarks other than those made in connection with inscription No.I. The first verse invokes the blessings of Vinayaka (Ganapati) who, we are told, was placed on the column to ensure prosperity, and, as a matter of fact, the pillar is surmounted at the top by a quadruple image of Ganapati, facing the cardinal directions. The next verse informs us that the village of Rohinsakupaka (Ghatiyala) had formerly become unsafe on account of the- Abhiras (Ahirs), and had consequently not been a place of residence for good people. Verses 8 and 4 tell us that Kakkuka, the favourite son of Kakka, of the Pratihara race, constructed a market place decorated with variegated streets, went to the houses of Brahmanas, Kshatriyas (prakriti) and Vaishyas, and, promising them means of livelihood, established the mahajana, the big folk there. We thus fully understand what the Mata-ki-Sal epigraph and our inscription No. I mean by saying that Kakkuka established a hatta and mahajana at Rohimsaka or Rohimsakupa. Owing to its being infested by the Abhiras, whose predatory instincts even to the present day are not quite extinct, the place must have become deserted, but it was re-peopled by Kakkuka by inducing men of the three principal castes to come and reside there, after he had defeated and ousted the Ahirs. The verse following expresses a wish for the permanence of the prosperity of the mahajana, and of the fame of Kakkuka. Then follows the date Samvat 818 Chaitra Sudi 2 which, though the farther details of it are not given, is, it will be seen, identical with that specified in our inscription No. I and the Mata-ki-Sal epigraph. Next, we are informed that the inscription was written by a Maga, called Matriravi, and was engraved by the goldsmith Krishnesvara, doubtless is same who incised the Jodhpur inscription of the Pratihara Bauka. It is followed up by the name of the sutradhara, or mason who probably dressed the stone and erected the column, but the name is lost.

The fact that Matriravi is called a Maga is very interesting. On the original stone the letters ma and ge are quite distinct, and, though na is not so distinct, it is clear enough. No reasonable doubt need, therefore, be entertained as to Matriravi being spoken of as a Maga. Maga is another name for the Sakadvipa Brahmanas, about whom the late Professor Weber wrote a very learred and exhaustive paper. Round about Jodhpur there is a class of Brahmanas Shown as Sevaks, most of whom are religious dependents of the Osval Sravaks. They call themselves Sakadvipa Brahmanas, and know that their story is told in the Namagrantha of the Surya-purana and also in the Bhavishya-purana. That the Sakadvipiyas were originally foreigners has been clearly shown by Professor Weber. But it is only our inscription that furnishes a specific date, via, V. E. 918, when we can positively assert that Maga lived and were known by this very name in Rajasthan at least.

Inscription No, III is of two lines containing nothing but verse 5 of Inscription No. I.

Inscription. No. IV consists of four lines containing two verses. They possess the flavour of subhashitas, and have each one and the same last pada, saying that six things are dear to Kakkuka. What those six things are has been specified in the verses themselves.


Another ancient name of Mandor is Mandavyapura mentioned in versa 10 of the Jodhpur inscription of the Pratihara Bauka. In the Progresst Report of the Archaeological Survey of India, Western Circle, for the just ending 31st March 1907, p. 80, I have said that though this inscription stone was found in the city wall of Jodhpur, it must originally have been at Mandor, as all stones for the fortification of the fort had been brought from the latter place. This conclusion is confirmed by the first pada of the verse just referred to, which is Mandavyapura. The word asmin show, that the stone originally was at Mandavyapura. Mandavyapura, again, is spoken of both as a city and fort, and Mandor remained so till the prince Jodha removed his capital from there to Jodhpur. Even to this day some of the portions of the ramparts of Mandor have been preserved. As the verse in question states that certain Pratihara brother princes erected ramparts round Mandavyapura fort, It is plain that it was in the possession of the feudatory Pratihara princes. This is also corroborated by the fact mentioned in the text that last season I found a part of a stone inscription belonging to the Pratiharas. In it the name of Kakka could be distinctly read, and some reference to his son made therein could also be traced. But who that son was KakkuKa or Bauka is not certain. The name Mandavyapura occurs even so late as V. 1319 in the Sundha Inscription of Chachigadeva.

घटियाला के दो लेख ८६१ ई.

डॉ गोपीनाथ शर्मा [2]लिखते हैं कि जोधपुर से २० मील उत्तर में घटियाला गाँव है. यहाँ वि.स. ९१८ चैत्र सुदी के दो लेख उपलब्ध हुए. इनमें से एक लेख महाराष्ट्री भाषा का श्लोक बद्ध और दूसरा उसी का आशय रूप संस्कृत में है. इन से पाया जाता है कि हरिश्चंद्र नाम ब्राह्मण , जिसको रोहिल्लाद्धि भी कहते थे, वेद तथा शास्त्रों का अच्छा ज्ञाता था. उसके दो स्त्रियाँ थी - एक ब्राह्मणवंश से और दूसरी क्षत्रियकुल से. ब्राह्मणी के पुत्र ब्राह्मण प्रतिहार और क्षत्रिय रानी के मद्यपान करने वाले (क्षत्रिय) कहलाये. इस शिलालेख से मंडोर के प्रतिहारों की नामावली तथा उपलब्धियों पर प्रकाश पड़ता है.

इस वंश का प्रमुख हरिचंद्र हुआ. उसके चार पुत्र- भोगभट, कक्क, रज्जिल और दह ने मिलकर मंडोर दुर्ग का ऊँचा प्राकार बनवाया. हरिश्चंद्र के उत्तराधिकारी क्रमश: रज्जिल, नरभट, तथा नागभट थे. नागभट ने मेड़ता को अपनी राजधानी बनाया. इसके पुत्र तात ने राज्य छोड़ कर अपने भाई भोज को दे दिया. और स्वयं मांडव्य के आश्रम में रहकर अपना जीवन बिताता रहा. भोज के बाद यशोवर्द्धन और उसके बाद चंदुक प्रतिहारों कि गद्दी पर बैठे. चंदुक के पुत्र शीलुक ने अपने राज्य का विस्तार त्रवणी और बल्ल देश की सीमा तक बढाया और बल्लदेश के राजा भट्टिक को परास्त किया और उसका छत्र छीना. उसके उत्तराधिकारी झोट ने गंगा में मुक्ति प्राप्त की. और उसके पुत्र भिल्लादित्य ने राज्य छोड़ कर हरिद्वार जाकर अपना देह छोड़ा. भिल्लादित्य का पुत्र कक्क बड़ा प्रतापी और विद्वान् था. उसने मुंगेर के गोंडों को परास्त किया. वह रघुवंशी प्रतिहार वत्सराज का सामंत था. उसके पुत्र वाउक ने नंदावल्ल को परास्त किया और शत्रु सैन्य का संहार किया. जब उसका भाई कुक्कुक शासक बना तो उसने अपने सच्चरित्र से मरू, माड़ , बल्ल, तमनी (त्रवनी) , अज्ज (आर्य) एवं गुर्जरात्रा के लोगों का अनुराग प्राप्त किया. उसने बड़णालय मंडल के पहाड़ की पल्लियों (पालों) को जलाया और रोहिंसकूप (घटियाला) के निकट गाँव में हाट बनवाकर महाजनों को बसाया और जय स्तंभों की स्थापना की. वह स्वयं विद्वान् था. यह शिलालेख उसी के समय लिखा गया था जिसका अंत का श्लोक उसी ने अनाया था. 'अयश्लोक: कक्कुकेन स्वयं कृत:' प्रस्तुत लेख से भीलों की विजय और राजपूतों के अधिवासन पर प्रभाव पड़ता है.


Notes - Mentioned here are some probable linkages with Jat clans. We need further research to prove these facts.

  • Rohilladdhi (रोहिल्लाद्धि) - Seems related with Rohil clan ?
  • Rajjila (रज्जिल) - In the list of Jat clans we find Rajliye (राजलिये) is gotra of Jats. They are descendants of Rajil (राजिल). [3]
  • Balla (बल्ल) - Bal is a Jat clan
  • Ajja (अज्ज) - Used for Arya. Ajra (अजरा) is a gotra of Jats. It get its name from King named Ayu (आयु) in Kuruvansha.[8]
  • Gurjarattra (गुर्जरात्रा) - Gurjaratra comprised the districts of Didwana and Parbatsar in Marwar. This area since ancient times is domonated by Jats. Gujar is also here a Jat clan.

History

Notable persons

  • Girdhari Ghantiyala - senior principal consultant oracle from Thalanjoo Village in Nagaur settled in California,USA.

External links

References

  1. http://www.census2011.co.in/data/village/84887-ghantiyala-rajasthan.html
  2. डॉ गोपीनाथ शर्मा: 'राजस्थान के इतिहास के स्त्रोत', 1983, पृ. 57-58
  3. Dr Mahendra Singh Arya, Dharmpal Singh Dudee, Kishan Singh Faujdar & Vijendra Singh Narwar: Ādhunik Jat Itihas (The modern history of Jats), Agra 1998, p. 278
  4. Jats the Ancient Rulers (A clan study), Book by Bhim Singh Dahiya, IRS, First Edition 1980, Publisher: Sterling Publishers Pvt Ltd, AB/9 Safdarjang Enclave, New Delhi-110064, p. 333
  5. A.C. Rose:'Tribes and Castes', Vol. II, p. 219
  6. Dasharatha Sharma: Early Chauhan Dynasties, Towns and Villages of Chauhan Dominions S.No.22.
  7. Dr Mahendra Singh Arya, Dharmpal Singh Dudee, Kishan Singh Faujdar & Vijendra Singh Narwar: Ādhunik Jat Itihas (The modern history of Jats), Agra 1998, p. 253
  8. Dr Mahendra Singh Arya, Dharmpal Singh Dudee, Kishan Singh Faujdar & Vijendra Singh Narwar: Ādhunik Jat Itihas (The modern history of Jats), Agra 1998,p.219

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