Maan Mori

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Maan Mori or Raja Maun is said to be the last ruler of his dynasty who got constructed Mansarowar lake at Chittor.

Maan Mori provides shelter to Bappa Rawal

He granted Bappa, the Gehlot prince, shelter in his kingdom when the latter was in dire straits of fate at that point of time. Gradually Bappa influenced his benefactor with his behaviour towards him. Therefore, Raja Maun raised his newly found friend to the status of feudal lord or chieftain of certain areas in his kingdom and started to take his counsels on state affairs.

As the over-confidence reposed in Bappa by the Mori (Maurya) king continued to increase, his earlier loyal adherents resigned from holding their fiefs and retired to their homes. Although Bappa was a surviving member of the Guhilot clan, Prince Kalbhoj (his actual name) who came from Atri clan did not continue the family name of seven generations when he came to the throne.

Bappa, then took the chance to dethrone the Maurya king and thus captured power in c. 720 A.D. and founded Sisodia ruling dynasty which continued to rule in Mewar till the time India became free republic in 1947.

Manasarovar inscription of Maan Mori 770

The manasarovar inscription of Mana Mori of the year 770 shows Bhima his son Bhoj his son Mana. They are avantinathas. This Bhoj was maternal grand father of Bappa Rawal. This mori dynasty of Ujjain is missing in history books. The inscription of Mana Mori is in Annals of Rajasthan by James Tod part -2 page 919.

Chittor Inscription of Maan Mori S.V. 770 (=713 AD)

Chittor Inscription of Maan Mori 713 AD English Text of Inscription No. III by James Tod

By the lord of waters may thou be protected! What is there which resembles the ocean? On whose margins the red buds of honey-yielding trees are eclipsed by swarms of bees, whose beauty expands with the junction of numerous streams. What is like the ocean, inhaling the perfume of the Paryata 1, who was compelled to yield as tribute, wine, wealth, and ambrosia 2? Such is the ocean!—may he protect thee.

Of a mighty gift, this is the memorial. This lake enslaves the minds of beholders, over whose expanse the varied feathered tribe skin with delight, and whose banks are studded with every kind of tree. Falling from the lofty-peaked mountain, enhancing the beauty of the scene, torrent rushes to the lake. The mighty sea-serpent 3, overspent with toil in the churning of the ocean, repaired to this lake for repose.

On this earth’s surface was Maheswara 4, a mighty prince, during whose sway the name of foe was never heard; whose fortune was known to the eight quarters 5; on whose arm victory reclined for support. He was the light of the land. The praises of the race of TWASTHA 6 were determined by Brahma’s own mouth.

Fair, filled with pride, sporting amidst the shoals of the lotos, is the swan fed by his hand, from whose countenance issue rays of glory: such was RAJA BHEEM 7, a skilful swimmer in the ocean of battle, even to where the Ganges pours in her flood 8 did he go, whose abode is Avanti 9. With faces resplendent as the moon, on whose lips yet marked with the wound of their husband’s teeth, the captive wives of the foes, even in their hearts does Raja Bheem dwell. By his arm he removed the apprehensions of his enemies; he considered them as errors to be expunged. He appeared as if created of fire. He could instruct even the navigator 10 of the ocean.

From him was descended RAJA BHOJ 11. How shall he be described, he, who in the field of battle divided with his sword the elephant’s head, the pearl from whose brain 12 now adorns his breast: who devours his foes as does RAHOO 13 the sun or the moon, who ti the verge of space erected edifices in token of victory?

From him was a son whose name was MAUN, who was surcharged good qualities, and with whom fortune took up her abode. One day he met an aged man: his appearance made him reflect that his frame was as a shadow, evanescent; that the spirit which did inhabit it was like the seed of the scented Kadma 14; that the riches of royalty were brittle as a blade of grass; and the man was like a lamp exposed in the light of day. Thus ruminating, for the sake of his race who had gone before him, and for sake of good works, he made this lake, whose waters are expansive and depth unfathomable. When I look on this ocean-like lake, I ask myself, if it may be this which is destined to cause the final doom 15.

The warriors and chief of RAJA MAUN 16 are men of skill and valour—pure in their lives and faithful. Raja Maun is a heap of virtues—the chief who enjoys his favour may court all the gifts of fortune. When the head is inclined on his lotos foot, the grain of sand which adheres becomes an ornament thereto. Such is the lake, shaded with trees, frequented by birds, which the man of fortune, SHRIMAN RAJA MAUN, with great labour formed. By the name of its lord (Maun), that of the lake (surwur) is known to the world.

By him versed in the alankara, PUSHHA, the son of NAGA BHUT, these stanzas have been framed. Seventy had elapsed beyond seven hundred years (Samvatisir), when the lord of KINGS OF MALWA 17 formed this lake. By SEVADIT, grandson of KHETRI KARUG, were these lines cut.

English Text of Inscription No. III by James Tod[1]

Inscription in the Nail-headed character of the Mori Princes of Cheetore, taken from a column on the banks of the Lake Mansurwur (मानसरोवर), near that city.

Notes by James Tod to inscription III related to Jats[2]

  • (Note 1). —The Paryat (पारिजात) is also called the Har-singar, or ‘ornament of the neck,’ it’s flowers being made into collars and bracelets. Its aroma is very delicate, and the blossom dies in a few hours.
  • (Note 2). -Imrita, the food of the immortals obtained at the churning of the ocean. The contest for this amongst the gods and demons is well known. Vrihspati, or Sookar, regent of the planet Venus, on this occasion lost an eye; and hence this Polyphemus has left the nickname of Sookaracharya to all who have but one eye.
  • (Note 3). —His name Matloi (मातली) .
  • (Note 4). —A celebrated name in the genealogies of the TAKSHAC Pramara, of which the Mori is a conspicuous Sacha or branch. He was the founder of the city of Maheswar, on the southern banks of the Nerbudda, which commands the ford leading from Awinti and Dhara (the chief cities of the Mori Pramaras) to the Dekhan.
  • (Note 5). —The ancient Hindu divided his planisphere into eight quarters, on which he placed the Koonjorries or elephants, for its support.
  • (Note 7). –Raja Bheem , the lord of Avanti or OOjein, the king of Malwa, is especially celebrated in the Jain annals. A son of his led a numerous colony into Marwar, and founded many cities between the Looni river and the Aravulli mountains. All became proselytes to the Jain faith, and their descendants, who are amongst the wealthiest and most numerous of these mercantile sectarians, are proud of their Rajpoot descent; and it tells when they are called to responsible offices, when they handle sword as well as pen.
  • (Note 8). –Ganga-Sagur, or the Island at the mouth of the Ganges, is specified by name as the limit of Bheem’s conquests. His memoria may yet exist even there.
  • (Note 10). —Paaryataca, a navigator.
  • (Note 11). RAJA BHOJ. There is no more celebrated name than this in the annals and literature of the Rajpoots; but there were three princes of the Pramara race who bore it. The period of the last Raja Bhoj, father of Udyadit, is now fixed, by various inscriptions discovered by me, A.D. 1035, obtained at the temple of Nadole, namely S. 631 and 721, or A.D. 575 and 665. [Abu-l fazl Al Baihaki |Abulfazil]] gives the period of the first Bhoj as S. 545; but as we find that valuable MS of the period of the last Bhoj confirmed by the date of this inscription of his son MAUN, namely, S.770, we may put perfect confidence on it, and now consider the period of the three namely S. 631, 721, and 1091 – A.D. 567, 665 and 1035 – as fixed points in Rajpoot chronology.
  • (Note 12). –In the head of that class of elephants called Bhadra, the Hindoo says, there is always a large pearl.
  • (Note 13). –The monster RAHOO of the Rajpoot, who swallows the sun and moon, causing eclipse, is Fenris, the wolf of the Scandinavians. The Asi carried the same ideas West, which they taught within the Indus.
  • (Note 14). –Kadama is a very delicate flower that decays almost instantaneously.
  • (Note 15). – Maha-pralaya.
  • (Note 16) –The MS annals of the Rana’s family state that the founder Bappa, conquered Cheetore from MAUN MORI. This inscription is therefore invaluable as establishing the era of the conquest of Cheetore by the Gehlotes, and which was immediately following the first irruption of the arms of Islam, as rendered in the annals of Mewar.

Notes on Inscription No III: Chittor Inscription of Maan Mori  :

Background of Foundation of Maurya Dynasty at Chitor: James Tod [3] visited Morwun village on February 1st, 1820 and has provided us following details:

Morwun, February 1st, 1820 — Yesterday, Maun Sing took up the whole of my time with the feuds of Lawah and their consequences. It obliged me to halt, in order to make inquiries into the alienated lands in its vicinity. Morwun is, or rather was, a township of some consequence, and head of a tuppa or subdivision of a district. It is rated, with its contiguous hamlets, at seven thousand rupees annual rent. The situation is beautiful, upon heights pleasingly diversified, with a fine lake to the westward, whose margin is studded with majestic tamarind trees. The soil is rich, and there is water in great abundance within twenty-five feet of the surface ; but man is wanting ! The desolation of solitude reigns throughout, for (as Rousseau observes) there is none to whom one can turn and say, que la solitude est belle !

I experienced another pang at seeing this fertile district revert to the destroyer, the savage Pat'han, who had caused the desolation, and in the brief but expressive words of a Roman author, solitudinem facit, pacem appellat. Morwun is included in the lands mortgaged for a war-contribution, but which with others has remained in the hands of the Mahratta mortgagees or their mercenary subordinates. But it is melancholy to reflect that, but for a false magnanimity towards our insidious, natural enemies, the Mahrattas, all these lands would have reverted to their legitimate masters, who are equally interested with ourselves in putting down predatory warfare. Justice, good policy, and humanity, would have been better consulted had the Mahrattas been wholly banished from Central India. When I contrasted this scene with the traces of incipient prosperity I had left behind me, I felt a satisfaction that the alienated acres produced nothing to the possessor, save luxuriant grass, and the leafless kesoola or plas.

Morwun has some claims to antiquity ; it derives its appellation from the Mori tribe, who ruled here before they obtained Cheetore. The ruins of a fort, still known by the name of Chitrung Mori's castle, are pointed out as his residence ere he founded Cheetore, or

[p.565]: properly Cheetrore. The tradition runs thus: Chitrung, a subordinate of the imperial house of Dhar, held Morwun and the adjacent tract, in appanage. One of his subjects, while ploughing, struck the share against some hard substance, and on examination band it was transmuted to gold. This was the paris-puttur or philosopher's stone,' and he carried it forthwith to his lord, with whose aid he erected the castle, and enlarged the town of Morwun, and ultimately founded Cheetore. The (dhoollcote, or site of Mori-ca-puttun, is yet pointed out, to the westward of the present Morwun.

It was miraculously destroyed through the impieties of its inhabitants by fire, which fate recalls a more celebrated catastrophe ; but the act of impiety in the present case was merely seizing a rishi, or ' hermit,' while performing penance in the forest, and compelling him to carry radishes to market ! The tradition, however, is of some value ; it proves, first, that there were radishes in those days ; and secondly, that volcanic eruptions occurred in this region. Oojein- Ahar, in the valley of Oodipoor, and the lake of which is said in some places to be a'tac, ' deeper than plummet sounded,' is another proof of some grand commotion of nature. Morwun boasts of three mindras, or temples, one of which is dedicated to Schesnag, the thousand-headed hydra which supports the globe. Formerly, saffron was the meet offering to this king of reptiles ; but he is now obliged to be content with ointment of sandal, produced from the evergreen, which is indigenous to Mewar.

1. Raja Maun mentioned here is the same as Raja Maan looking to James Tod's style of writing names as he has mentioned Raja Maun for Raja Man Singh of Amber. (See -James Todd Annals, p.143) Laxman Burdak (talk) 02:22, 12 January 2015 (EST)
2. Inscription mentions Samvarsar 770 = 713 AD Laxman Burdak (talk) 02:25, 12 January 2015 (EST)
3. Inscription mentions Sevadit, grandson of Khetri Karug. It is to be noted that Karag is a Jat clan. Laxman Burdak (talk) 22:37, 18 February 2018 (EST)

Jat History

Raja Maan Maurya (मान मौर्य) is ancestor of Maurya (मौर्य) Mori (मोरी) gotra of Jats. A mountain named Maura near Jhunjhunu town in Rajasthan is in their memory. [4]

मौर्यवंश का राजा मान मोरी: दलीपसिंह अहलावत

दलीपसिंह अहलावत[5] लिखते हैं- मौर्यवंश का शासन मगध राजधानी पाटलिपुत्र पर से समाप्त हो गया परन्तु उसी समय इस मौर्य वंश का राज्य चित्तौड़ पर और इसे वंश की शाखा का शासन सिन्ध प्रदेश पर रहा। चित्तौड़ पर मौर्यवंश का अन्तिम राजा मान था। उसी के धेवते बल जाटवंशज वाप्पा रावल ने भीलों की मदद से धोखा देकर उसे मार दिया और स्वयं चित्तौड़ का शासक बन गया। इसने यहां पर गोहिलवंश के नाम पर राज्य स्थापित किया। यह गोहिल और सिसौदिया वंश दोनों बल या बालियान के शाखा गोत्र हैं। इस तरह से चित्तौड़ पर मौर्यवंश का शासन लगभग 900 वर्ष रहा। राजस्थान में कई स्थानों पर इस के बाद भी रहा।

मध्यकाल (600-1200 ई.) के जाट राज्यों का वर्णन: मौर्य

ठाकुर देशराज[6] ने लिखा है.... मौर्य - मध्यकाल अर्थात राजपूती जमाने में इनका राज्य चित्तौड़ में था। बाप्पा रावल जिसे कि गहलोतों का विक्रमादित्य कहना चाहिए चित्तौड़ के मौर्य राजा मान के ही यहां सेनापति बना था। 'हिंदू भारत का उत्कर्ष' के लेखक श्री राव बहादुर चिंतामणि विनायक वैद्य लिखा है कि राजा मान से बाप्पा ने चित्तोड़ को अपने कब्जे में कर लिया। यहां हम इस बात को और साफ कर देना चाहते हैं कि राजा मान बौद्ध धर्म का अनुयाई था। इस प्रांत में हारीत नाम का साधु नवीन हिंदूधर्म का प्रचार कर रहा था। 'स्रोत चरितामृत' में भी इस बात को स्वीकार किया है कि हारीत ने बाप्पा को इसलिए काफी मदद दी कि वह उनके मिशन को पूरा करने के लिए योग्य पुरुष था। हारीत अपने षड्यंत्र में सफल हुआ। सारी फ़ौज और राज्य के वाशिंदे राजा मान के खिलाफ हो गए और मान से चित्तौड़ छीन लिया।

[पृ.120]: सीवी वैद्य ने इस घटना का जिस तरह वर्णन किया है उसका भाव यह है। बाप्पा रावल चित्तौड़ के मोरी राजा का सामंत था। रावल के माने छोटे राजा के होते हैं। उदयपुर के उत्तर में नागदा नाम का जो छोटा सा गांव है, वहीं बाप्पा रावल राज्य करता था। आसपास में बसे हुए भीलों पर उसका राज्य था। भीलों की सहायता से ही उसने अरबों का आक्रमण विफल किया था। नवसारी के एक चालुक्यों संबंधी शिलालेख से है पता लगता है कि अरबों ने मौर्यों (शायद के ही मौर्यों) पर भी आक्रमण किया था। हम ऐसा अनुमान कर सकते हैं कि हारित ऋषि ने बाप्पा को मौर्य राजा की सेना में धर्म रक्षा के हेतु भर्ती होने की सलाह दी होगी। कालक्रम से बाप्पा को चित्तौड़ का सर्वोच्च पद प्राप्त हो गया था। यह कैसे हुआ इसमें कई दंतकथाएं हैं। एक तो यह है कि चित्तौड़ के सब सरदारों ने मिलकर राजा के विरुद्ध विप्लव कर दिया और उसे पदच्युत करके बाप्पा को चित्तौड़ का अधीश्वर बनाया। बात कुछ भी हो, इसके बाद मोर्य कुल का राज्य चित्तौड़ से नष्ट हो गया।

अब विचारना यह है कि मान मोर्य से चित्तौड़ का राज्य कब निकल गया। चित्तौड़ में मान मौर्य का जो शिलालेख मिला है उस पर संवत 770 अंकित है अर्थात सन् 713 में मान आनंद से राज्य कर रहा था। अरबों ने जो मौर्य राज्य पर आक्रमण किया था उसका समय सन् 738 नवसारी के

[पृ.121]: चालुक्य के शिलालेख के अनुसार माना जाता है। तब हम यह ख्याल कर सकते हैं कि यदि सचमुच अरबों ने चित्तौड़ के मौर्य राज्य पर हमला किया था तो मान राजा सन् 738 तक तो चित्तौड़ में राज्य कर ही रहे थे।*बाप्पा ने उनसे यह राज्य सन् 740 के इधर-उधर हड़प लिया होगा।

यहां यह बताना उचित होगा कि मान के साथी-संगाति चित्तौड़ के छोड़कर बड़े दुख के साथ जावद (ग्वालियर राज्य) की ओर चले गए। ये मौर्य जाट अपना निकास चित्तौड़ से बताते हैं। वे कहते हैं कि ऋषि के श्राप से हमें चित्तौड़ छोड़ना पड़ा। यह ऋषि दूसरा कोई ओर नहीं हारीत है। कहा जाता है कि भाट ग्रन्थों में मान राजा को बाप्पा का भांजा कहा है। हमारे ख्याल से तो वैसा ही था जैसा कि धर्म वीर तेजाजी मीणा लोगों को मामा कहकर पुकारा था। उस जमाने में कोई किसी से रक्षा चाहता तो मामा कहकर संबोधित करता था और वह आदमी जिसे मामा कहा जाता था तनिक भी नाराज न कर खुश होता था।

एक बात और भी है कि बाप्पा के बाद ही तो उसका खानदान राजपूतों में (हारीत से दीक्षित होकर) गिना जाता है। तब हम यह मान लें कि जाट गहलोत और राजपूत गहलोत यहीं से गहलोतों की

* किंतु डॉट राजस्थान 729 में बाप्पा को चितौड़ का अधीश्वर होना मानता है।

[पृ.122]: दो श्रेणियां हो गई इन महाराज ने चित्तौड़ में एक सरोवर भी खुदवाया था जो मानसरोवर कहलाता है। भाट ग्रंथों से टाड साहब ने जो वर्णन बाप्पा के संबंध में दिया है वह तो अलिफलैला अथवा पुराणों के अधिकार गप्प से मिलता है। यथा- उनकी मां ने कहा मैं चित्तौड़ के सूर्यवंशी राजा की बहिन हूँ। झट बाप्पा जिसने आज तक नगरों के दर्शन भी नहीं किए थे चित्तौड़ में पहुंचता है। राजा केवल बाप्पा के यह कहने भर से कि मैं तेरा भांजा हूं उसे बड़े आदर से अपने यहां रखता है। राजा के संबंध सामंत राजा को और बाप्पा को इतना आकर्षित देखकर नाराज़ हो जाते हैं और राजा का उस समय तक तनिक भी साथ नहीं देती जब उस पर चढ़कर शत्रु आता है। बाप्पा जिसके पास कि हारीत के दिए हुये दिव्यास्त्र और गोरखनाथ की दी हुई तलवार थी, शत्रुओं को हरा देता है।* किंतु विजयी देश से लौटकर चितौड़ नहीं आता, अपनी पितृभूमि गजनी को चला जाता है। उस काल वहां

* गुरु गोरखनाथ 13-14वीं सदी के बीच हुये हैं। कुछ लोग उन्हें आल्हा-उदल का समकालीन मानते हैं, जो कि 13वीं शदी में मौजूद थे। किंतु बाप्पा पैदा हुआ था आठवीं सदी में, फिर गोरखनाथ उस समय कहां से आ गया।

गजनी बाप्पा के पितृों की भूमि कहां से आई? वहां तो यादव वंशी कई पीढ़ी से राज करते थे। यह भाटों की गप्प है।

[पृ.123]: गजनी में एक [Mlechha|म्लेछ]] सलीम राज करता था। उसको गद्दी से हटाकर एक एक सूर्यवंशी को गद्दी पर बैठाया और खुद ने सलीम म्लेछ की लड़की से शादी कर ली। अब चित्तोड़ को लौटे। इधर जो नाराज सामामन्त गण थे वे बाप्पा के साथ मिल गए और उन्होंने चित्तोड़ को छीनने के लिए बाप्पा का साथ दिया। बाप्पा के इस कार्य के लिए कर्नल टॉड ने उसको कृतघ्न और दूराकांक्षी जैसे बुरे शब्दों से याद किया है। बाप्पा ने राजा होकर 'हिंदू-सूर्य' 'राजगुरु' और 'चकवे' की पदवियां धारण की। इसके बाद बापपा ने ईरान, तूरान, कंधार, काश्मीर, इस्पहान, काश्मीर, इराक और काफिरिस्तान के राजाओं को जीता तथा उनकी लड़कियों से शादी की। और जब वह मरा तो हिंदू मुसलमान सबने उसकी लाश पर गाड़ने और जलाने के लिए झगड़ा किया। जब कफन उठा कर देखा तो केवल फूल लाश की जगह मिले।

हम कहते हैं भाट लोगों की यह कोरी कल्पना है। ऐतिहासिक तथ्य इतना ही है कि बाप्पा एक होनहार युवक था। बौद्ध विरोधी हारीत ने उसे शिक्षा दीक्षा दी। नागदा के आसपास के भीलों को उसका सहायक बना दिया। वह अपने भीलों की एक सेना के साथ मान राजा के नौकर हो गया। उधर हारीत अपना काम करता रहा। अवसर पाकर बौद्ध राजा मान को हटाकर बाप्पा को चित्तौड़ का अधीश्वर बना दिया। उस समय चित्तौड़ एक संपन्न राज्य था। भील जैसे वीर बाबा को सहायक मिल गए वह आगे प्रसिद्ध

[पृ.124]: होता गया। हम तो कहते हैं कि अग्निकुण्ड के चार पुरुषों की भांति ही राजस्थान में बाप्पा नवीन हिंदू धर्म के प्रसार के लिए हितकर साबित हुआ। अतः हिंदुओं ने उसे 'हिंदुआं सूरज' कहा तो आश्चर्य की बात नहीं। धीरे-धीरे मेवाड़ से वे सब राज्य नष्ट हो गए जो मौर्य के साथी थे। सिंध के साहसी राय मौर्य का राज्य चच ने और चित्तौड़ का हारीत ने नष्ट कर दिया। इस तरह से सिंध और मेवाड़ से मौर्य जाट राज्य का खात्मा ही कर दिया गया*

* चीनी यात्री ह्वेनसांग ने चित्तौड़ के मौर्य को सिंध वालों का संबंधी लिखा है! टाड चित्तौड़ के मौर्य को परमारों की शाखा लिखते हैं, किंतु सीवी वैद्य का मत उन्हें मौर्य ही मानता है।

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