Study of Inscriptions throwing light on the Jat History

[prashantacmet]

Alexander Cunningham also casts doubt on the accuracy of the translation of the ''Memorial of a Jit Prince of the Fifth Century'' viz Inscription I which is being discussed here. He does not accept the inclusion of the Jats in the list of 36 royal dynasties and, therefore, suggests an alternate reading of the two words. Why and what according to him should be alternate words, read the extract given below:"Now, if any dependence could be placed on the perfect accuracy of Colonel Tod's translation, I would at once admit that this inscription proves Rajpoot origin of the Jats beyond all probability of doubt. But the low position which the Jats hold in the social scale is so well known that, without any hesitation whatever, I conclude that the published version must be inaccurate. Perhaps, the word which colonel Tod has read as Jith and Jit, should be Jin or Jina."Comments of the participants are invited.

So, In layman term, If I go with Cunningham and Dr SS Rana, Jats were just low caste, cattle-rearers, nomadic and uncivilized shudra before Bharatpur. All the efforts for the discoveries of jat history went in dust. "jat jat sanghate", "ajaya jarto hunana" and all Tod 's work is proved just garbage.
As shalindra is out of context, any idea about king "salivahan", lot of Punjab jats derive their lineage from him?

 

[prashantacmet]

Dr. Rajpal Ji,

Yes, We modern day Jats took pride in the fact that the text in Chandergomin be better interpreted with the reading 'jarta' in stead of of 'gupta'' Then convert 'jarta' into jaata (by what linguistic logic ca'nt think of). This we did simultaneously with the again erroneous derivation of thne term'jaata'from Panini's Dhatu (root) jat(sanghate) meaning a cluster, clot, heap, or twist of hair(all of inanimate things- apranisamuha). If we interpret jat from Panini whose date cannot be later than 5th century B.C. thenhow do we try to find as jarta in Chandragomin about a thousand years later and then find it in the version of jit in Tod's inscriptions and then settle it as jaata in our own times. We should follow a chronological pattern. It is not that the people who are called and call themselves jaat today had no history or had no celebrated heroes.Far from it. Their ancestors figure and are celebrated in history not by the name jaat but by their clan names. That is the routte we shoul take to meet them. They are there in large numbers. Why shoul we give them a name (I prefer to useLabel ) retrospectively.

Sir ji, can you please name few heroes based on clan name?

 

[drrajpalsingh]

........................

"Now, if any dependence could be placed on the perfect accuracy of Colonel Tod's translation, I would at once admit that this inscription proves Rajpoot origin of the Jats beyond all probability of doubt. But the low position which the Jats hold in the social scale is so well known that, without any hesitation whatever, I conclude that the published version must be inaccurate. Perhaps, the word which colonel Tod has read as Jith and Jit, should be Jin or Jina."

.......

The discussion on the inscriptions is open ended and comments of scholars through the ages on the contents are being minutely scrutinized by the participants in an objective manner. We have read the instant comment with due interest and want to share what we deduce from this comment.

This comment of Alexander Cunningham, the Archaeologist needs attentive reading to go to its roots for understanding it in proper perspective.

On doing so one would immediately find the flimsy base of his argument. He misconstrues that Jats/Jits were never ruling class in India and also opined that Jit/Jat Salinder and his dynasty must not be assigned the designation of a ruling dynasty. To justify this he went to the extent of denouncing Col Tod For including the Jats/Jits in ancient 36 ruling dynasties of India.

As if this was not enough, without assigning any valid reason, he jumps to give a wild suggestion in the form of suggesting alternate reading for the irrefutable information contained in the form of inscription as quoted above.

Further, this baseless and illogical comment clearly represents the unwarranted attempts of the learned commentators of the ilk of Cunningham type authors of the past and present times as a clear attempt to thwart the flow of ancient Jat History supported by inscription based data towards its logical reconstruction.

This is a glaring example of 'scholars' suppressing the historical truth about the Jit Ruling dynasty and denying the importance of solid data supplied by Tod.

 

[drrajpalsingh]

So, In layman term, If I go with Cunningham and Dr SS Rana, Jats were just low caste, cattle-rearers, nomadic and uncivilized shudra before Bharatpur. All the efforts for the discoveries of jat history went in dust. "jat jat sanghate", "ajaya jarto hunana" and all Tod 's work is proved just garbage.
As shalindra is out of context, any idea about king "salivahan", lot of Punjab jats derive their lineage from him?

No, Existence of Jit Salinder dynasty has not been rejected outright as you presume !

When one tries one's hand on something unconventional, this type of hindrances are faced and those who face them without feeling disappointed, their attempts to reconstruct lost pages of the history are fructified.

Disagreement on various interpretations/comments of inscriptional data is not opposition of the real issue. Rather, it must be taken as an incentive to go still deeper in the subject to find out the truth.

Therefore, we must not feel that the contributors are harming the cause of our quest for history. Rather they are contributing in their own way to point out pit falls involved in including wrong interpretations or meanings of the old scattered references here and there.

In my view none [including Alexander Cunningham] has so far succeeded in denying the existence of the Jit Salinder and his dynasty as brought to light by the evidence of his inscription.

When we are trying to collect inscriptions on and about the Jats for thousands of years of their past connections to historic role they played, one must not loose patience.

Jats have been mentioned rulers here and there in other literature in somewhat vague manner and the identity of the word 'Jat' representing the community/race/people still continues to be debated. This is the main hitch in smooth flow of research and reconstruction of their history.

But I am optimistic and my confidence in the efforts of the contributors to the thread in the form of their learned comments has further cemented my resolve that we are marching in right direction and we can do it if we continue to be united in the effort.

See the progress, we have put forward almost forgotten 3 ruling dynasties before the readers in a span of just 10 days [ this thread was started on 3rd January 2015].

Let more comments pour in so that no scope of doubt is left to the validity of conclusions we arrive at at the end of the discussion on the thread topic.

 

[drssrana2003]

So, In layman term, If I go with Cunningham and Dr SS Rana, Jats were just low caste, cattle-rearers, nomadic and uncivilized shudra before Bharatpur. All the efforts for the discoveries of jat history went in dust. "jat jat sanghate", "ajaya jarto hunana" and all Tod 's work is proved just garbage.
As shalindra is out of context, any idea about king "salivahan", lot of Punjab jats derive their lineage from him?

Prashant Ji,
1. Let me clarify that I do not accept Cunningham's description of jats' origin and the reasons offered as regards their connection with the Rajputs. The term Rajput in the modern sense came into vogue much later than the term jat. I do not hold the peiole called or calling themselves jat today have any low extraction.If I have given any impression in any of my posts, please stan informe about my stand. Of course, I have reason to believe that the label 'jat' was given to our part of a eminent stock by not a friendly people. The pre- eminently pejprative connotations of this term point out the same thing.

 

[drrajpalsingh]

Sir ji, can you please name few heroes based on clan name?

Kindly contribute in keeping the present discussion concentrated on the Inscriptions as source of History of the Jats.

The information asked for by you will automatically come out as the discussion progresses.

 

[narenderkharb]

So, In layman term, If I go with Cunningham and Dr SS Rana, Jats were just low caste, cattle-rearers, nomadic and uncivilized shudra before Bharatpur. All the efforts for the discoveries of jat history went in dust.

Not at all.

Views expressed by Cunnigham and Dr Rana are personal views and need not be correct.

Dr Rana's work must be appreciated as he followed a proper methodology which is must for any proper research.Since he is a learned scholar of Sanskrit we are getting real interpretation of these inscrptions from our own point of view.

This will help us in removing a lot of dirt like Panini theory Gayat Sangh theory about origin of Jats.

jat jat sanghate", "ajaya jarto hunana" and all Tod 's work is proved just garbage.
As shalindra is out of context, any idea about king "salivahan", lot of Punjab jats derive their lineage from him?

Ajay Jarto Hunan and Jit Salindra is not at all out of context .

 

[lrburdak]

टोडगढ़ - कर्नल टाड ने मेरवाडा क्षेत्र (आजमेर) में उपद्रवियों की गतिविधियों को कुचलने के लिए बोरासवाडा में एक दुर्ग का निर्माण करवाया था जिसे टोडगढ़ कहते हैं. यहाँ महादेव का एक प्राचीन मंदिर तथा पीपलाज का मंदिर भी है. (मोहन लाल गुप्ता: राजस्थान ज्ञान-कोष, p.531)

कर्नल टाड के बारे में राजस्थान के साहित्य से कुछ मिला जो मैंने ऊपर दिया है। यह उल्लेख नहीं है कि किन उपद्रवियों को कुचला था परंतु लगता है यह जाट ही रहे होंगे। ऐसे में जाट के प्रति सहानुभूति होना संभव नहीं था।

 

[prashantacmet]

Note at all.

Views expressed by Cunnigham and Dr Rana are personal views and need not be correct.

Dr Rana's work must be appreciated as he followed a proper methodology which is must for any proper research.Since he is a learned scholar of Sanskrit we are getting real interpretation of these inscrptions from our own point of view.

This will help us in removing a lot of dirt like Panini theory Gayat Sangh theory about origin of Jats.





Ajay Jarto Hunan and Jit Salindra is not at all out of context .

Absolutely sir, I guess I am being too impatient to conclude the things. I should wait!

 

[prashantacmet]

Prashant Ji,
1. Let me clarify that I do not accept Cunningham's description of jats' origin and the reasons offered as regards their connection with the Rajputs. The term Rajput in the modern sense came into vogue much later than the term jat. I do not hold the peiole called or calling themselves jat today have any low extraction.If I have given any impression in any of my posts, please stan informe about my stand. Of course, I have reason to believe that the label 'jat' was given to our part of a eminent stock by not a friendly people. The pre- eminently pejprative connotations of this term point out the same thing.

Sir, I will not conclude the things in hurry. so far, I was seeing rejection of pre-established theories from your side, so became impatient to know what is in your store. i will silently observe now and will try to contribute/object patiently. But I am definitely looking for a amicable outcome on this thread from all the historians. Please keep contributing until the things come out clean

 

[drssrana2003]

Sir, I will not conclude the things in hurry. so far, I was seeing rejection of pre-established theories from your side, so became impatient to know what is in your store. i will silently observe now and will try to contribute/object patiently. But I am definitely looking for a amicable outcome on this thread from all the historians. Please keep contributing until the things come out clean

Friends,
I again admit my limitations in the matter of having a holistic view of Indian history. However since the on going thread was taking up the contents of a few inscriptions throuigh their translartion in English offere by Tod nearly a century ago I responed on the b basis of my knowledge(though limited) of Sanskrit language, the nuances of its poetry and above all my considerable exposure to study of ancient inscriptions, both in Sanskrit and Prakrit. So many things crept in before we could come to some understaning of the Tod.inscriptions. I think I woull for the time being concentrate on these inscriptions.Please hear me and ask questions. I would welcome that. But do not keep yourself wede to sticking to Tod's version without any thing being aed for the insistence. There is nothing holy in intellectual world. We have to prove something before closing. But we close other arguments our way is clogged. Hope to continue in my next post.

 

[drrajpalsingh]

To facilitate easy access to participant at one place, all the three inscriptions brought to light by Tod, first two have already been presented on the thread. The third in the series is posted as below :

No. III

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

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, who was compelled to yield as tribute, wine, wealth, and ambrosia ? 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, overspent with toil in the churning of the ocean, repaired to this lake for repose.

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

From him was descended RAJA BHOJ. 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 now adorns his breast: who devours his foes as does RAHOO 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 ; 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.

The warriors and chief of RAJA MAUN 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 formed this lake. By SEVADIT, grandson of KHETRI KARUG, were these lines cut. {Source : Col. Tod, ibid, pp.625-26]

Comments of the scholars are invited on any aspect related with these three threads and their utility to reconstruct history of the Jats.

 

[drssrana2003]

i. The crux is whether the Inscriptions of Tod contained ther term jit (with hard 't' or soft one and also was it with or without the final vowel'a'. This unfortunately can not be verified in view of the reported fate of the Inscriptions. But nevertheless we have Yod's translation with us.The very first stanza in translation gives us a fare idea of the orighinal (which, I believe could only be in Sanskrit) introduces us with the conventional benedictions found in many inscriptions of the Gupta age (320 A.D.to 500 A.D broadly speaking). It amply comes out that Shiva has been associated here with his typical hairdo, which is a twisted hair lock, jit does not fit here. we have to ascribe some error on the part of Tod (because he leaned on his contemporary pundits for translating the passages in poetry. Even Deshraj Thakur has taken Tod's jit as Jataa.Calling Shiva a jit on the part of Tod is unwarranted.
1. Without disputing the historicity of a valorous king Salendra (I have no reason to deny in face of his inscription).Some people claiming him retrospectively a jaat causes ,me no problem, as I admit that he could belong to the same stock to which the Jaats of today once belonged. My only problem is the attempt of Tod.(i am getting more convinced of it) in bringing in the term both for Shiva and Salendra and again in the II inscription. I am not here to demolish Tod. greater scholars hav e many years ago analysed his writings and opinion in not very flirting terms. Let us no get stuck only on one word. Let us try to find if there are other circumstances, limk which restore to Salendra his legitimate place in Indian history. As I see there a reason to do research on him in view of the fact that his inscription is fortunately dated WE have to depend on the testimony of Tod's translation here. Never the less we should try to find out links. We know that the period, as also of thenregion inscription has thrown up a huge amount of inscriptions of the guptas and their feudatories n .

 

[drssrana2003]

Dr. Rajpal Ji,
The date given as 770 ( presumably in the malava/vikrama samvat =713 A.D.) is important.Have the3 professional historians not utilised thjis date in the chronological stuies? Is this Bhoja from the same dynasty to which the famous philosopher king Bhoja (11th century A.D.) belonged,or from that of Pratihara king Bhoja(9th cent.A.D.) of Kannauj? or he is entirely different. I have not locate the part where his jat identity is disclosed. kindly help and explain.

 

[drrajpalsingh]

Yes R C Majumdar in his studies has made use of this information while discussing the importance of the inscription to sort out relations between Maun Mori and the Guhils. I am trying to find out more references and would revert to it shortly. For the time being we can take up earlier two inscriptions for identification/interpretations.

 

[drrajpalsingh]

An extract from Inscription I --
"The fame of Raja Jit I now shall tell, by whose valour the lands of SALPOORA are preserved. The fortunes of Raja Jit are as flames of fire devouring his foe. The mighty warrior JIT SALINDRA 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 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.''

In this extract, the terms: Jit belonging to SARYA race, who belonged to Salpoora/Takhya" are important for historic identification.

Have two words appearing here 'Jit' or 'Sarya' emerged all of a sudden in this translation or they have some history of their use earlier to the times when Tod used them in the context of this inscription.

Second step of identification of the terms used for the capital of the Jat Royal class may be taken up.

Thereafter, we can move to discuss other terms step by step.

 

[drrajpalsingh]

Col. James Tod had prepared a catalogue of the Chatees Raj-cula, or 'thirty six royal races' of Rajasthanconsisting of five tables by collecting material from the then [1820's of the Christian era] Ruling Houses of Rajasthan and their Bards . The first five tables have been based on the information contained in 'Ancient MSS, Chund Bardai, Komarpal Charitra [Two lists], Kheenchi / Chohan Bard's narrative respectively. He had not collected material for this catelogue from the areas outside Rajasthan [except Gujarat, which he included for his study of the region of his choice because history of the two was inextricably interwined of the two]

Then he has presented his own 'corrected list' no. 5, based on the material derived ''from every one of the bardic profession, from all the collections and collections of Rajasthan, lists have been received, from which the catelogue No. 6 has been formed, admitted by the genealogists to be more perfect than any existing document.''

In the 'corrected list' as well as the first five lists, several clan names of the Jats like Chahil, Dahima, Dahiya, Tak, Takshac, Mori, Paur/Panwar/Pawar, Parmar, Solanki, Tomar/Tuar/Tanwar, Sindoo and so on appear in one or the other or some of them in all.

Word 'Jit' finds place in Komarpal Charit [Gujrati dialect-MSS] and also in the corrected list of Tod.

Another interesting find is one clan name i.e. Sarweya "Chatrya tym Sar'' in the Komar Pal Charit [Gujrat dialect-MSS].

The absence of the word Jat in the old Brahmanic MSS, Chanderbardai's list and narration of the Kheenchi/Chohan bard should not baffle the readers. They are well aware that the literary information presented here has been by and large from the Rajput Ruling Houses whose relations with the Jats of Rajasthan are well known.

Be as it may be ! Now it is for participants to find out if the word Jat/Jit and 'Sarya' as found in the above quoted bardic literature and the Inscription based evidence have some inter-connection or not.

 

[drssrana2003]

Dr. Rajpal ji,

I could not persuade my self to go with you in your observations in the penultimate para of your post No.117. This is still an assumption to say the least.
Concentration on Inscription should begin from the beginning, which you have left out this time. In my opinion the first few lines given in Tod's translation offer us a challenge to decipher and cul out the the true form of the term j'it' used firstly in relation to Shiva. It does not appear to give any understandable connotation if used for a race or tribe of Shiva for which we have no reference any where else in the extensive religious literature of india. The only rational and literature supported term could be Jataa (hair lock) in any of its declensions (forms, depending on the syntax in the original) like- jatii, jatinah meaningof the Jatii-the hairyone, jatila,or at the enm of some compound word ending in ...jatah Deshraj Thakur ha no alternative but to construe it accordingly. Further on the same term 'jit' occurs in the translation in relation to Raja Salendra. It is again escribe as the race of Salendra and is sought to be the same as the term 'jat'. Surely Tod was on the wrong track from the start of the inscription. Perhaps he was on a mission. The whole aroma of the Inscription composed in ornamental poetic form could have, while describing the appearance of king Salendra has a fit occasion to imagine hios form with a twisted crest of hair on his jea. That is a favourite motif in art and poetry and popular imagination abouit the appearance of Gods an kings, nothing away from what was natural. So must poner on this aspect. Salenra remain where hne was- in 409 A.D.

 

[drrajpalsingh]

Dr. Rajpal ji,

I could not persuade my self to go with you in your observations in the penultimate para of your post No.117. This is still an assumption to say the least.
Concentration on Inscription should begin from the beginning, which you have left out this time. In my opinion the first few lines given in Tod's translation offer us a challenge to decipher and cul out the the true form of the term j'it' used firstly in relation to Shiva. It does not appear to give any understandable connotation if used for a race or tribe of Shiva for which we have no reference any where else in the extensive religious literature of india. The only rational and literature supported term could be Jataa (hair lock) in any of its declensions (forms, depending on the syntax in the original) like- jatii, jatinah meaningof the Jatii-the hairyone, jatila,or at the enm of some compound word ending in ...jatah Deshraj Thakur ha no alternative but to construe it accordingly. Further on the same term 'jit' occurs in the translation in relation to Raja Salendra. It is again escribe as the race of Salendra and is sought to be the same as the term 'jat'. Surely Tod was on the wrong track from the start of the inscription. Perhaps he was on a mission. The whole aroma of the Inscription composed in ornamental poetic form could have, while describing the appearance of king Salendra has a fit occasion to imagine hios form with a twisted crest of hair on his jea. That is a favourite motif in art and poetry and popular imagination abouit the appearance of Gods an kings, nothing away from what was natural. So must poner on this aspect. Salenra remain where hne was- in 409 A.D.

Thanks Rana Sahib for sharing your views on the issue.

The multiple times use of the word indicating his caste/community/race/gotra is so bewildering that now I want to hazard a hypothesis to be tested by the participants with solid historical information/data. This idea came to my mind thinking that some information is better than no information. Why we are so averse to use the available one. If the information provided by the inscription is useless, we must share the reasons for its worthlessness in historic research methodology and then put a stop to further advance of discussion on the issue !

To recapitulate the issue involved :

The information given in the translation in the form of the Jit as the community and Sarya as his sub-caste/gotra is correct. The only objection of the authorities denying them to be correct is demolished by finding the reference in Kumarpal Raso substantiating that both the words Jit and Sareya representing the royal caste existed when the Raso was compiled.

Then on what basis the presence of the Words Jat and Saraya/Sarweya community name and gotra name in the Kumarpal Raso be rejected as non-existent.

Are they of no significance to solve the riddle with which we are face to face today.

The same applies to Tod's reading of the Inscription: what motive or reason do we ascribe to his misrepresenting Salinder as Jat and his sub-caste/ gotra Sarya.

These two evidences need irrefutable counter evidences [to demolish the hypotheses suggested above], as mere conjectures/imaginations of the participants will cut no ice.

 

[prashantacmet]

Thanks Rana Sahib for sharing your views on the issue.

The multiple times use of the word indicating his caste/community/race/gotra is so bewildering that now I want to hazard a hypothesis to be tested by the participants with solid historical information/data. This idea came to my mind thinking that some information is better than no information. Why we are so averse to use the available one. If the information provided by the inscription is useless, we must share the reasons for its worthlessness in historic research methodology and then put a stop to further advance of discussion on the issue !

To recapitulate the issue involved :

The information given in the translation in the form of the Jit as the community and Sarya as his sub-caste/gotra is correct. The only objection of the authorities denying them to be correct is demolished by finding the reference in Kumarpal Raso substantiating that both the words Jit and Sareya representing the royal caste existed when the Raso was compiled.

Then on what basis the presence of the Words Jat and Saraya/Sarweya community name and gotra name in the Kumarpal Raso be rejected as non-existent.

Are they of no significance to solve the riddle with which we are face to face today.

The same applies to Tod's reading of the Inscription: what motive or reason do we ascribe to his misrepresenting Salinder as Jat and his sub-caste/ gotra Sarya.

These two evidences need irrefutable counter evidences [to demolish the hypotheses suggested above], as mere conjectures/imaginations of the participants will cut no ice.

Are we moving ahead or just spinning around? Almost in all the posts, Rajpal ji is emphasizing on Tod translation and Dr. rana is rejecting that based on his opinion (read translation), though he has given his raesons. These posts seem only duplicate and both seem firm at different point. It will be better if rana ji points are countered one by one if they don't seem agreeable.

One more reference given by Rajpal ji is from "kumarpal raso". Rajpal sir, can we focus on inscriptions first?

After solving inscriptions puzzle, as a reader I may convince with reasoning given by rana ji for the interpretation of word "Jit " in reference of salindra if he throw some light on kumarpal raso. But i don't see any primary source for kumarpal raso posted by Rajpal ji.