Study of Inscriptions throwing light on the Jat History

D

drrajpalsingh

New member
Friends,

People are curious to know the first appearance of the word variously spelled as 'Jat', or 'Jaat', 'Jutt' etc. to denote the community largely found in North-Western parts of India. The people belonging to this community have adopted various religious faiths and beliefs and inspite of this divergence in their personal life, believe in kinship theory of unity.

Some historians have over the years tried to dig out literary sources in a bid to find out the lost pedigree of this valiant community and also have enumerated the role of various clans constituting the present Jats. But the origin of the word denoting Jat identity and the first word used to denote the community as 'JAT' still remains far from resolution.

The purpose of the present thread is to share the information contained in various inscriptions as sources of history to solve this puzzle.

The participants are requested to quote those inscriptions which throw light on the word 'Jat' and their role in various fields of activities through the ages.

Kindly come forward with relevant information with quotes from the inscriptions which shed light on the issue and make your valuable contribution on this a bit neglected effort to unearth the history of the identity of the 'JAT.'

Hope to share valuable inputs.

For knowing script of inscriptions brought to light by Tod, read post :http://www.jatland.com/forums/showt...-light-on-the-Jat-History&p=375020#post375020
 
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DrRajpalSingh said:
Friends,

People are curious to know the first appearance of the word variously spelled as 'Jat', or 'Jaat', 'Jutt' etc. to denote the community largely found in North-Western parts of India. The people belonging to this community have adopted various religious faiths and beliefs and inspite of this divergence in their personal life, believe in kinship theory of unity.

Some historians have over the years tried to dig out literary sources in a bid to find out the lost pedigree of this valiant community and also have enumerated the role of various clans constituting the present Jats. But the origin of the word denoting Jat identity and the first word used to denote the community as 'JAT' still remains far from resolution.

The purpose of the present thread is to share the information contained in various inscriptions as sources of history to solve this puzzle.

The participants are requested to quote those inscriptions which throw light on the word 'Jat' and their role in various fields of activities through the ages.

Kindly come forward with relevant information with quotes from the inscriptions which shed light on the issue and make your valuable contribution on this a bit neglected effort to unearth the history of the identity of the 'JAT.'

Hope to share valuable inputs.
Click to expand...

STUDY OF INSCRIPTIONS

Dr .Rajpal Ji,
I think it would be useful to proceed jf you set the ball rolling by citing what you have in mind-any example, any citation, text or refernce for discussion. Starting a thread without preparation will keep us going in rounds without reaching our goal. I mean, please set the seeds first.
 
drssrana2003 said:
STUDY OF INSCRIPTIONS

Dr .Rajpal Ji,
I think it would be useful to proceed jf you set the ball rolling by citing what you have in mind-any example, any citation, text or refernce for discussion. Starting a thread without preparation will keep us going in rounds without reaching our goal. I mean, please set the seeds first.
Click to expand...

Thanks Rana Sahib for the sane advice. I am going to introduce the subject with this post and intend to share what I am going to contribute for discussion in this thread. First I propose to present the English Translation of an inscription discovered in 1820 AD in a temple at Kunswa, near Kotah in Rajasthan.

But before doing so kindly permit me to post one more post related with the theme topic.
 
A word of self-explanation and appeal to the participants :

At the outset I would like to state that I am going to start the discussion on the inscriptions on and about the Jats found, read or translated into English by earlier authors as I do not have sufficient knowledge to decipher olden/ancient languages. Another constraints are also have to be faced by individuals engaged in such type of endeavours undertaken by individuals that the serious scholars are fully acquainted.

The sources of my information will be acknowledged wherever required and those who want to have first hand knowledge about the original inscriptions may bear with me in this exercise. Yes, everyone is free to examine the original inscriptions and share his reading/interpretation of the material under discussion.
 
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Col. James Tod considers Jits/Jats as a royal race included in the 36 royal races of India since times immemorial. His conclusion is based on the old literary and inscription information which came across his hands while he was collecting material to write his classic: Annals and Antiquities of Rajasthan in two volumes.

The author has very diligently compared and contrasted the available sources to settle the timeline of various ruling houses and tried to synchronize their migration and genealogies as well as their origin. He has provided very significant clues to further investigate the history of Jats too. To find out the origin of the word ‘Jat’ used to denote our community, some of the inscriptions found and translated into English by him definitely shed light.

In a bid to brighten the lost links of the Jat history and to illuminate the role of the Jat kings of the yore, we shall first present before the readers what he has written about them about two hundred years and have not been taken full note by the modern historians on the Jats.

Though the Jats have over the ages created history almost all over the globe yet historians have overlooked their contribution in giving space to their sterling contribution on the chequered pages of history.

Therefore, the purpose of the exercise is to stimulate research scholars to further make an endevour to undertake scientific study of the issues raised and contribute to fill the gaps in the illustrious history of the community which has not got its rightful place in the history books of India and also of books of history of world.

If the attempt leads even one mind ignited to do so in that direction, the effort would prove to be worthwhile undertaking.
 
Cunningham

Dr. Rajpal Ji,
You are the best judge to decide how to go about the topic. In my opinion, in stead of devoting time on Cunningham has said about the Jats it would be better to bring forward the inscriptional texts either in original or in translation so that the participants could form their own opinions to be shared here. It may at least be mentioned what language the inscriptions have.
If I am not wrong, Cunningham was a commissioned historian of the British. His role was cut out in the 'great Game' being played over the control of Central Asia during the nineteenth century. And I believe he was a n advocate of the Central Asian origin of the Jats. We have had enough literature by now to demonstrate that the people called Jats today are the true representatives of the Indigenous Aryans. Any way I look forward to joining you in the discussions as they unfold.
Thanks.
 
Translation of an Inscription in the Nail-headed character relative to the Takshac [Jit] race

No I

Memorial of a Gete or Jit prince of the fifth century, discovered 1820, in a temple at Kunswa, near the Chumbul river, south of Kotah


May the Jit’ha be thy protector ! What does this Jit’h resemble? Wwhich is the vessel of conveyance across the waters of life, which is partly white, partly red? Again, what does it resemble, where the hissing-angered serpents dwell ? What may this Jit’ah be compared to, from whose root the roaring flood descends? Such is the Jit’h : by it may thou be preserved [1].

The fame of Raja Jit I now shall tell, by whose valour the lands of SALPOORA [2] are preserved. The fortunes of Raja Jit are as flames of fire devouring his foe. The mighty warrior JIT SALINDRA [2] is beautiful in person, and from the strength of his arm esteemed the first amongst the tribes of the mighty; make resplendent as does the moon the earth, the dominions of SALPOORI. The whole world praises the Jit prince. Who enlarges the renown of his race, sitting in the midst of haughty warriors, like the lotos in waters, the moon of te sons of men. The foreheads of the princes of the earth worship the toe of his foot. Beams of light irradiate his countenance, issuing from the gems of his arms of strength. Radiant is his array: his riches abundant; his mind generous and profound as the ocean. Such is he of SARYA [3] race, a tribe renowned amongst the tribes of the mighty; whose princes were ever foes to treachery to whom the earth surrendered her fruits, and who added the lands of their foes to their own. By sacrifice, the mind of this lord of men has been purified; fair are his territories, and fair is the FORTRESS OF TAK’HYA [4]. The string of whose bow is dreaded, whose wrath is the reaper of the field of combat; but to his dependents he is as the pearl on the neck; who makes no account of the battle, though streams of blood run through the field. As does the silver lotos bend its head before the fierce rays of the sun, so does his foe stoop to him, while the cowards abandon the field.

From this lord of men (Narpati) SALINDEA sprung DEVNGLI, whose deeds are known even at this remote period.

From him was born SUMBOOKA, and from him DEGALLI, who married two wives of YADU race [5], and by one a son named VIRA NARINDRA, pure as a flower from the fountain.

Amidst groves of amba, on whose clustering blossoms hang myriads of bees, that the wearied traveler might repose, was this edifice erected. May it and the fame of its founder, continue while ocean rolls, or while the moon, the sun, and hills endure. Samvat 597.--- On the extremity of MALWA, this minister [MINDRA] was erected, on the banks of the river TAVELI, by SALICHANDRA [6], son of VIRACHANDRA.

Whoever will commit this writing to memory, his sins will be obliterated.

Carved by the sculptor SEVNARYA, son of DWARASIVA, and composed by BUTENA, chief of bards.


Notes by Col. James Tod from 1 to 6 will follow in the next post.
 
drssrana2003 said:
Cunningham

Dr. Rajpal Ji,
You are the best judge to decide how to go about the topic. In my opinion, in stead of devoting time on Cunningham has said about the Jats it would be better to bring forward the inscriptional texts either in original or in translation so that the participants could form their own opinions to be shared here. It may at least be mentioned what language the inscriptions have.
If I am not wrong, Cunningham was a commissioned historian of the British. His role was cut out in the 'great Game' being played over the control of Central Asia during the nineteenth century. And I believe he was a n advocate of the Central Asian origin of the Jats. We have had enough literature by now to demonstrate that the people called Jats today are the true representatives of the Indigenous Aryans. Any way I look forward to joining you in the discussions as they unfold.
Thanks.
Click to expand...

Respected Sir,

Rest assured, we are not concerned here what Cunningham has said on the Jats !

I have presented above the translation of the inscription into English as done by Col. James Tod.

As advised by you, that after study of the text of the inscription, the participants may be allowed to form their own opinions to be shared here, I withhold the interpretation appended as 6 footnotes by the translator for the time being so that it does not colour the discussion in one way or the other.

The comments of the scholars as regards identification of places, names of the royal persons, their race/caste/ religious beliefs and the territorial possessions 6 Jit/Jat rulers as mentioned in the given inscription, are welcome.

Thanks and regards
 
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dndeswal said:
A short list of inscriptions/ monuments/ palaces etc. built by Jat kings was prepared by Thakur Deshraj, which is part of his Jat History book (the last chapter). The book is now available online at Jatland Wiki.

This chapter can be read at the following link -

http://www.jatland.com/home/Jat_History_Thakur_Deshraj/Parishisht

.
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The given link pages do not contain text of the inscriptions discovered and translated into English by Tod.

Kindly share your vast knowledge to elaborate the contents of the document given above so that the History of the Jats could be better understood.
 
In continuation to post 7 above , we hereby produce notes appended by Tod to the translation of the Inscription under reference:

Notes by Col. James Tod
[Note 1.]—In the prologue to this valuable relic, which superficially viewed would appear a string of puerilities; we have conveyed in mystic allegory the mythological origin of the Jit or Gete race. From the members of the chief of the gods ISWAR or Mahadeva, the god of battle, many races claim birth: the warrior from his arms; the Charun from his spine; the prophetic Bhat (Vates) from his tongue; and the Gate or Jit, derives theirs from his tiara, which, formed of his own hair, is called Jit’ha. In this tiara, serpents, emblematic of TIME (kal) and DESTRUCTION, are wreathed; also implicative that the Jits, who are of Takshac, or the serpent race, are thereby protected. The “roaring flood” which descends which descends from this Jit’ha is the river goddess, Ganga, daughter of Mera, wife of Iswara. The mixed colour of his hair, which is partly white, partly of reddish (panduranga) hue, arises from his character of ARDHNARI, or Hermaphroditus. All these characteristics of the god of war must have been brought by the Scythic Gete from tge Jaxartes, where they worshipped him as the Sun (Balnath) and as XAMOLSCIS (Yama, vulg. Jama), the infernal divinity.

The 12[SUP]th[/SUP] Chapter of the Edda, in describing BALDER the second son of Odin, particularly dwells on the beauty of his hair, “whence “the whitest of all vegetables is called the eyebrow of Balder, on the columns of whose temples there are verses engraved, capable of recalling the dead to life.”

How perfectly in unison is all this of the Jits or Jutland and the Jits of Rajasthan. In each case the hair is the chief object of admiration of Balnaath as Balder, and the magical effect of the Runes is not more powerful than that attached by the chief of the Scalds of our Gete prince at the end 0f this inscription, fresh evidences in support of my hypothesis, that many of the Rajpoot races and Scandinaavians have a common origin—that origin, Central Asia.


[Note 2.}—Salpoora is the name of the capital of this Jit prince, and his epithet of Sal-Indra is merely titular, as the Indra, or Lord of Sal-poori, ‘the city of Sal’, which the fortunate discovery of an inscription raised by Komarpal, king of Anhulwara (Neharwalla of D’Anville), dated S. 1207, has enabled me to place “at the base of the Sewaluk Mountains.” In order to elucidate this point, and to give the full value to this record of JIT princes of the Punjab, I append (No.V) a translation of the Neharwala conqueror’s inscription, which will prove beyond a doubt that these princes of SALAPOORI in the Punjab were the leaders of the Yuti from the Jaxartes, who in the fifth century, as recorded by De Guignes, crossed the Indus and possessed themselves of the Punjab; and strange to say, have again risen to power, for the Sikhs (disciples) of Nanuk are almost all of Jit origin.


[Note 3.]—Here this Jit is called of SARYA SAC’HA, branch of ramification of the Saryas; a very ancient race which is noticed by the genealogists synonymously with the SARIASPA, one of the thirty-six royal races, and very probably the same as the SARWAYA of the Komarpal Charitra with the distinguished epithet “the flower of the martial races” (Sarwaya c’shtrya tyn sar).

[Note 4.}—“The fortress of Tacshac.” Whether this TAKSHAC-NAGARI, or castle of the Tak, is tge stronghold if SALAPOORI, or the name given to the conquest in the environs of the place, whence this inscription, we can only surmise, and refer the reader to what has been said of Takitpoora. As I have repeatedly said, Taks and Jits are one race.

[Note 5.]—As the Jits intermarried with the Yadus at this early period, it is evident they had forced their way amongst the thirty-six royal races, though they have again lost this rank. No Rajpoot would give a daughter to a Jit, or take one from them to wife.

[Note 6.]—Salichandra is the sixth in descent from the first-named prince. JIT SALINDER, allowing twenty-two years to each descent=132- S.597, date of ins.= S.465-56= A.D. 409; the period of the colonization of the Punjab by the Getes, Yuti, or Jits, from the Jaxartes.
 
Now it is time that those scholars who have interest in reconstruction of Jat history by connecting lost links, join the discussion to do so.

Your reasoned comments either for or against the views of Col. James Tod are welcome.
 
Thakur Deshraj

Deswal Ji.
We all Jats should be indebted to Thakur Deshraj for writing Jat History some 80 years ago.Its historical value would remain.Much material has appeared since his times to throw more light on the issues taken up by him. On the limited question of the identity of Vishnuvardhana of the Bayana(Vijayagarh)illar Inscription (krita year 428= A.D.371) with Yashodharman alias Vishnuvardhana of the Mandasaur stone Inscription of Malava (same as Krita) samvat 589 (i.e.532 A.D.) it can now be said that the two were different persons and belonged to different times.This clarity comes after the discovery in 1983 of the Risthal(near Mandasaur) Inscription 0f the Year(Malava) 572 (%!% A.D.). This inscription gives five kings of the family of Aulikaras preceding Yashodharman and also talks about the defeat of the Huna king Toramana at the hands of Prakashadharman, the immediate predecessor of Yashodharman. Similarly the argument of the assumed Jat identity of Yashodharman remains an open question in light of more evidence at hand.
As regards the records given in the end of Deh Raj's book do not carry us far as far as theclear use of the term Jat in the sense of acaste is concerned.
 
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Col. TOD


Dr.Rajpal Ji,
I find myself inadequately informed so as to understand and comment on the mountains of material placed forth in the realm of speculations regardng the identifications of the persons and places of by gone eras. I can attempt to understand if I can have access to the texts of inscriptions if the saME ARE IN sANSKRIT.There also, as you as a professional would be able to appreciate, we have all types of recolrds. Merely by getting inscribed on stones they do'nt get authenticity without the wsharp eyes of the historian.
I have some idea of the attempts of the western world appropriating to itself the best explanations to riddles of history. The linking of the word Jat with all kinds of formulations as weird as Jete, yoth, Goth, yue-chi and what not. In any case I can not pretend to hide my limitations.
 
drssrana2003 said:

Col. TOD


Dr.Rajpal Ji,
I find myself inadequately informed so as to understand and comment on the mountains of material placed forth in the realm of speculations regardng the identifications of the persons and places of by gone eras. I can attempt to understand if I can have access to the texts of inscriptions if the saME ARE IN sANSKRIT.There also, as you as a professional would be able to appreciate, we have all types of recolrds. Merely by getting inscribed on stones they do'nt get authenticity without the wsharp eyes of the historian.
I have some idea of the attempts of the western world appropriating to itself the best explanations to riddles of history. The linking of the word Jat with all kinds of formulations as weird as Jete, yoth, Goth, yue-chi and what not. In any case I can not pretend to hide my limitations.
Click to expand...

You are right to conclude that ancient records found in any form are made to speak by the historians. The problem for us in the instant case is that we have no access to the original inscription which was inscribed in 'nail-head characters' and deciphered and translated into English by Tod.

Even if we leave out the illustrative comments/notes appended to it by him regarding origin of the ruling dynasty aside, a few historical facts seem to emerge which need be critically analysed and synchronized with the contemporary history of the adjoining areas.

My hypotheses on the issue are :

1. There was a Jat ruling house in the north-western parts of India as the word 'Jit' is consistently used by Tod to describe Jats of Punjab and Rajasthan in his annals. He uses Jaat to describe Jaats of Bharatpur ruling house as well.

2. No word as Gete, Yuetchi, Goth etc. appears in the translated version of the original text of the inscription. So no need to be over-awed by the notes appended by him in his attempt to provide hints for marking further research route which he thought to be proper ! Even if we totally leave it, the significance of the inscription does not suffer in any way.

3. Jat Raja Salinder ruled there in 409 AD at Salipoor which has to be identified properly.

4. This ruling house had matrimonial relations with the celebrated 'Yadu' tribe of the Aryas.

5. The use of the word Jit at this point of time to denote the race/caste or community of the ruling dynasty amply points towards the fact that before 5th Century AD, Jit/Jat community had assumed separate historical identity.

Now it is for the participants to prove/disprove these hypotheses of mine and add their own conclusions to the study under the thread !
 
In addition to several other important lights the inscription under reference throws, it certainly testifies that the Jat caste/ community /people/race had assumed distinct identity prior to 409 AD.

This is proved beyond doubt that assumption of some people who regarding origin of the word Jat signifying separate identity of these people agree to the effect that the Arab writers who came to India in post Mohd. Qasim invasion used it for the first time, is totally wrong.
 
In my view it would not be very safe on the assumptions and interpretations of James Tod. His reading and understanding of the inscriptionas quoted an d used by him should remain a matter of some degree of speculation. Profwssional historians have yet to com e to terms with geneologies of the Suryavanshi and Chandravanshi kin gs right from the age of Rama. Neverhe less I would try to have access to the original texts of the inscriptions quoted by him before coming forward with any firmed up response
Incidentally I may quote here his note.1. at page 299 of volume II of his celebrated 'Annals And Antiquities Of Rajasthan:
"It has been seen how Yadu- Bhatti princes, when they fell from their ranks of Rajpoots, assumed that of Jits or Jats, who are assuredly a mixture of the Rajpoot and Yuti, Jit or Gete races."
I find the above a simplistic and predetermined explanation of the term Jat. Such , if I may be permitted to say, is expected from a commissioned, though committed pen.
 
DrRajpalSingh said:
In continuation to post 7 above , we hereby produce notes appended by Tod to the translation of the Inscription under reference:

Notes by Col. James Tod
[Note 1.]�In the prologue to this valuable relic, which superficially viewed would appear a string of puerilities; we have conveyed in mystic allegory the mythological origin of the Jit or Gete race. From the members of the chief of the gods ISWAR or Mahadeva, the god of battle, many races claim birth: the warrior from his arms; the Charun from his spine; the prophetic Bhat (Vates) from his tongue; and the Gate or Jit, derives theirs from his tiara, which, formed of his own hair, is called Jit�ha. In this tiara, serpents, emblematic of TIME (kal) and DESTRUCTION, are wreathed; also implicative that the Jits, who are of Takshac, or the serpent race, are thereby protected. The �roaring flood� which descends which descends from this Jit�ha is the river goddess, Ganga, daughter of Mera, wife of Iswara. The mixed colour of his hair, which is partly white, partly of reddish (panduranga) hue, arises from his character of ARDHNARI, or Hermaphroditus. All these characteristics of the god of war must have been brought by the Scythic Gete from tge Jaxartes, where they worshipped him as the Sun (Balnath) and as XAMOLSCIS (Yama, vulg. Jama), the infernal divinity.

The 12[SUP]th[/SUP] Chapter of the Edda, in describing BALDER the second son of Odin, particularly dwells on the beauty of his hair, �whence �the whitest of all vegetables is called the eyebrow of Balder, on the columns of whose temples there are verses engraved, capable of recalling the dead to life.�

How perfectly in unison is all this of the Jits or Jutland and the Jits of Rajasthan. In each case the hair is the chief object of admiration of Balnaath as Balder, and the magical effect of the Runes is not more powerful than that attached by the chief of the Scalds of our Gete prince at the end 0f this inscription, fresh evidences in support of my hypothesis, that many of the Rajpoot races and Scandinaavians have a common origin�that origin, Central Asia.


[Note 2.}�Salpoora is the name of the capital of this Jit prince, and his epithet of Sal-Indra is merely titular, as the Indra, or Lord of Sal-poori, �the city of Sal�, which the fortunate discovery of an inscription raised by Komarpal, king of Anhulwara (Neharwalla of D�Anville), dated S. 1207, has enabled me to place �at the base of the Sewaluk Mountains.� In order to elucidate this point, and to give the full value to this record of JIT princes of the Punjab, I append (No.V) a translation of the Neharwala conqueror�s inscription, which will prove beyond a doubt that these princes of SALAPOORI in the Punjab were the leaders of the Yuti from the Jaxartes, who in the fifth century, as recorded by De Guignes, crossed the Indus and possessed themselves of the Punjab; and strange to say, have again risen to power, for the Sikhs (disciples) of Nanuk are almost all of Jit origin.


[Note 3.]�Here this Jit is called of SARYA SAC�HA, branch of ramification of the Saryas; a very ancient race which is noticed by the genealogists synonymously with the SARIASPA, one of the thirty-six royal races, and very probably the same as the SARWAYA of the Komarpal Charitra with the distinguished epithet �the flower of the martial races� (Sarwaya c�shtrya tyn sar).

[Note 4.}��The fortress of Tacshac.� Whether this TAKSHAC-NAGARI, or castle of the Tak, is tge stronghold if SALAPOORI, or the name given to the conquest in the environs of the place, whence this inscription, we can only surmise, and refer the reader to what has been said of Takitpoora. As I have repeatedly said, Taks and Jits are one race.

[Note 5.]�As the Jits intermarried with the Yadus at this early period, it is evident they had forced their way amongst the thirty-six royal races, though they have again lost this rank. No Rajpoot would give a daughter to a Jit, or take one from them to wife.

[Note 6.]�Salichandra is the sixth in descent from the first-named prince. JIT SALINDER, allowing twenty-two years to each descent=132- S.597, date of ins.= S.465-56= A.D. 409; the period of the colonization of the Punjab by the Getes, Yuti, or Jits, from the Jaxartes.
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The date cited here coincides with the golden period of Guptas.The Allahabad Pillar Inscription of Samudra Gupta, hardly leaves out any ruler king or the ruling republuican Ganas in the list made out of territories annexed or dealt with in the appropriate manner.No name like Shalinder appears there.
Even so the reckoning of twenty two years for a generation of rulers is arbitrary and against the contemporary evidence. We have 40 years for Samudra Gupta, 38 years for Chandra Gupta-II and 42 years for Kumar Gupta-all in a row. If we increase the span by a few years Shlinder of our topic would come almost a contemporary of Samudra Gupta. The word 'Rajpoot' in the sense of an ethnic group is was not used anterior to the term 'Jat'. I think both the terms arose in some proximity of time and both have indigenous people as their constituents. In fact in many cases they have common ancestory as is borne out by their shared clan names of hjoary antiquity and reflected in ancient sanskrit texts. We should explor this route also.
 
drssrana2003 said:
The date cited here coincides with the golden period of Guptas.The Allahabad Pillar Inscription of Samudra Gupta, hardly leaves out any ruler king or the ruling republuican Ganas in the list made out of territories annexed or dealt with in the appropriate manner.No name like Shalinder appears there.
Even so the reckoning of twenty two years for a generation of rulers is arbitrary and against the contemporary evidence. We have 40 years for Samudra Gupta, 38 years for Chandra Gupta-II and 42 years for Kumar Gupta-all in a row. If we increase the span by a few years Shlinder of our topic would come almost a contemporary of Samudra Gupta. The word 'Rajpoot' in the sense of an ethnic group is was not used anterior to the term 'Jat'. I think both the terms arose in some proximity of time and both have indigenous people as their constituents. In fact in many cases they have common ancestory as is borne out by their shared clan names of hjoary antiquity and reflected in ancient sanskrit texts. We should explor this route also.
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Rana ji, like earlier You still look obsessed with the "indigenous" theory :)
 
I have produced the writing of James Tod as given in his book without slightest change either in the translation of the nail headed character language into English done by him or the notes appended by him.

Yes, the notes contain what he knew of the issue involved and has tried to solve the puzzle of allegorical language used on the basis of reference material at his disposal in those days when he wrote.

The value of the document does not diminish by the notes appended separately as he has also not added or subtracted words of his own in the first part. Therefore, to allege that he has written so and so about the Jats because he was commissioned by someone does not apply to the translation part of the inscription.

As stated earlier, we must concentrate on the interpretation of the data produced through original inscription independently and objectively without colouring our findings on the basis of findings of the earlier historians irrespective of the earlier 'acceptability or rejection' of their point of view deep rooted in our minds.

An objective interpretation could perhaps lead us nearer to understand a very important chapter on the History of the Jat dynasty of yore !
 
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