Study of Inscriptions throwing light on the Jat History

Jatanpal Stone Inscription of Saka Year 1140 (A.D. 1218)

Source - Epigraphia Indica Vol. X (1909-10): A S I, Edited by Sten Konow, Ph.D.,p.40
(Deposited at Jagdalpur)

Jatanpal (जटनपाल) is a village 40 miles from Dantewara in the Bastar State. The inscription records the grant of land by one Kama Nayaka, a subordinate of a chief named Somaraju, under Maharaja Narasimhadeva, in the Saka year 1140, or A. D. 1218. In this year there was an eclipse of the sun and the month of Jyeshtha was intercalary. So it was doubly meritorious to make a gift in that year. Narasirhhadeva of this inscription must certainly be the same as that of Dantewara pillar inscription.

The object is to record a grant of land made by one Kama Nayaka to one Bāhilā Pande. Kama Nayaka appears to be a subordinate of a chief named Somaraja under Maharaja Narasimhadeva (Rao). The mention of the mother Gangadevi after the king's name is not clear. The date given is the Saka year 1140 without specifying any other details. It corresponds to 1218 A.D. In this year there was an eclipse of the sun and the month, of Jyeshtha was intercalary. So it was doubly meritorious to make a gift in that year.

Narasimhadeva apparently belonged to the Nagavansa dynasty.


१. स्वस्ति [॥*] श्री माहाराजा:
२. नरसिंहदैव: राव:
३. गंगा-दै[वी] माता । मंड-
४. लिक सोमराज: । का-
५. मा ना[य]क: दत: भ्[उ]-
६.मी राहील पाण्डे प्र-
७.तिग्रही । मैदानि पाण्ड[डै]
८. दैव-नायक जाम्न सा-
९.हु । घीका सेठि[।] सोमाई
१०. एत[ऐ] पालक[का:] । व्रह्मा-वध ग्[ओव] ।
११. [पितृ]वध वालघातक । एत[त्] पापे-
१२. षु [ल्]ईप्याते ॥ अस्य भूमि [प्रलो]-
१३. पयै । स्[व्]अदत च प्रदा च वा [।] जौ हर्तो व-
१४. शुं[सुं]धरा [।] षष्ठी वर्[उ]ष-सहस्रा-
१५. णी नरकै जायतै क्रिम
१६. साकन ११४०
१७. [ज]स्य भुमी प्रलोपय[ति तस्य*]
१८. गार्ध[भ] वा[बा]पा शु[करि] मै [॥*]
 
Sahaspur Statue Inscription of Yasoraja of Kalachuri year 934 (A.D. 1182)

The record is incised on the pedestal of a statue, locally known as that of Sahasrārjuna or Sahasrabāhu, which lies under a tamarind tree near a tank at Sāhaspur, 12 miles to the south-west of Kawardha, the chief town of a former feudatory state of the same name in Chhattisgarh, Madhya Pradesh.

In the first four lines the inscription describes Yasôrāja whom the statue was intended to represent ; but the description is wholly conventional. The next four half lines on the left name his queen (Lakshmādevī), two sons (Bhojadeva & Rājadeva) and one daughter (Jāsalladevi). The date of the inscription is recorded in the two half lines on the right as the year 934 (expressed in decimal figures only), the fifteenth tîthi of the bright fortnight of Kārttika, Wednesday. This date must evidently be referred to the Kalachuri era and regularly corresponds to Wednesday, the 13th October 1182 A C. On that day the fifteenth night of the bright fortnight of Kàrttika in the expired Kalachuri year 934 ended 14 hours after mean sunrise.

Text

१. वक्तृत्वे समतां सदा सुरगुरोर्द्दाने व(ब)लेर्भूभुज

२. लावण्ये मकरध्वजस्य गिरिजाशू(सू)नो सुशक्तौ स्थिति.।

३. प्रत्यायातरिपुश्च दुष्टमपि [य]स्तद्रक्षणे य शिवि (बि)

४. सोयं चात्र विराजते भुवि यशोराज जितारि स्वय(यम्)[॥१॥

५. राज्ञी श्रीलक्ष्मादेवी ॥ स्वस्ति सम्व[त्] ९३४

६. कुमारश्रीभोजदेव ॥ कार्तिक सुदि १५ वु(बु)धे ॥

७. कुमारश्रीराजदेव: ॥

८. कुमा[रि](री) [श्री]जासल्लदेवि(वी) ॥

Note - Kindly note the word जितारि
 
Mandhata plates of Jaysimhadeva of Dhara v.s.1112 (1055 AD)

Source - Epigraphia Indica Vol.III (1894-95), A S I, Edited by E. Hultzsoh, Ph.D, p.46-50

The inscription is one of the Paramabhattaraka Maharajadhiraja Parameshwara ,the illustrious Jayasimhadeva, who meditated on the feet of the P. M. P, the illustrious Bhojadeva, who, again, had meditated on the feet of the P.M.P., the Sindhurajadeva (Lines 3-6).

The complete Inscription is available on Jatland at [wiki]Mandhata[/wiki]. I quote only part for discussion which contains Jata (जटा):

१. श्रीं [॥] जयति व्योमकेशोसौ यस्सर्ग्गाय वि(बि)भर्त्ति तां । ऐन्दवीं
सि(शि)रसा लेखां जगद्दीजां -

२. कुराकृतिम ॥ तन्वत्तु(न्तु) व: स्मराराते: कल्याणमनिशं जटा: । कल्पान्त-
समयीद्दामतडिद्द-

३. लयपिङ्गला: परमभट्टारकमहाराजाधिराजपरमेश्वरश्रीवाक्पतिराजदेवपादा-

४. नुध्यातपरमभट्टारकमहाराजाधिराजपरमेश्वरश्रीसिन्धुराजदेवपादानुध्यातपरम-

५. भट्टारकमहाराजाधिराजपरमेश्वरश्रीभोजदेवपादानुध्यातपरमभट्टारकमहा-

६. राजाधिराजपरमेश्वरश्रीजयसि[ङ्घ]देव: कुशलो ॥ पूर्ण्णपथकमण्डले म[क्तु]लाग्रा-

७. मद्दिचत्वारिंशदन्त:पातिभीमग्रामे समुपगतान्ममस्तराजपुरुषान्व्रा(न्ब्रा)ह्मणोत्तरान्प्र-


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Members may comment on the कल्याणमनिशं जटा: part of Inscription.

It is to be noted that Modern descendants of Mandhata are Jat clans - Golia, Gora, Gorya, Miyala etc.
 
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lrburdak said:
The record is incised on the pedestal of a statue, locally known as that of Sahasrārjuna or Sahasrabāhu, which lies under a tamarind tree near a tank at Sāhaspur, 12 miles to the south-west of Kawardha, the chief town of a former feudatory state of the same name in Chhattisgarh, Madhya Pradesh.

In the first four lines the inscription describes Yasôrāja whom the statue was intended to represent ; but the description is wholly conventional. The next four half lines on the left name his queen (Lakshmādevī), two sons (Bhojadeva & Rājadeva) and one daughter (Jāsalladevi). The date of the inscription is recorded in the two half lines on the right as the year 934 (expressed in decimal figures only), the fifteenth tîthi of the bright fortnight of Kārttika, Wednesday. This date must evidently be referred to the Kalachuri era and regularly corresponds to Wednesday, the 13th October 1182 A C. On that day the fifteenth night of the bright fortnight of Kàrttika in the expired Kalachuri year 934 ended 14 hours after mean sunrise.

Text

१. वक्तृत्वे समतां सदा सुरगुरोर्द्दाने व(ब)लेर्भूभुज

२. लावण्ये मकरध्वजस्य गिरिजाशू(सू)नो सुशक्तौ स्थिति.।

३. प्रत्यायातरिपुश्च दुष्टमपि [य]स्तद्रक्षणे य शिवि (बि)

४. सोयं चात्र विराजते भुवि यशोराज जितारि स्वय(यम्)[॥१॥

५. राज्ञी श्रीलक्ष्मादेवी ॥ स्वस्ति सम्व[त्] ९३४

६. कुमारश्रीभोजदेव ॥ कार्तिक सुदि १५ वु(बु)धे ॥

७. कुमारश्रीराजदेव: ॥

८. कुमा[रि](री) [श्री]जासल्लदेवि(वी) ॥

Note - Kindly note the word जितारि
Click to expand...

Laxman Ji,

Again many thanks to you (and your spade) for digging out the most desired evidence for me viz. the use of the term 'jit' in an appropriate context.Last time your questions raised in connection with the interpretation of Tod's Inscription No. I . I had immediately acknowledged how your questions had given me the realisation that 'jit' should have been a part of a fuller expression like jitaari (soft 't'). Now god sends me the exact expression through you. As explained earlier it is used as an adjective qualifying Yashoraja. It is a bahubrihi samaasa and can be explained as= jitah/jitaah arih/aryah yena sa-he,who has conquered his enemy/enemies. I would request all friends to pause for a moment and think why the same expression can't be construed in Tod's Inscription.

1. As regards the suggestion that the language in Tod's inscriptions could be Pali, I must submit that does not hold ground on the following grounds'

1.No scholar ha so far had mentioned that.

2. The contents, clearly show the composition in artificial ornamentalpoetry.

3, The subject matter of the opening verse is a prayer to Shiva,giving details of his anthromorphic form in accordance with the customary description in sanskrit stotras.

Why should a Pali composer praise Pray and praise Shiva ,a hindu god.Pali is consistently used in Budhist literature.
 
lrburdak said:
Mandhata plates of Jaysimhadeva of Dhara v.s.1112 (1055 AD)

Source - Epigraphia Indica Vol.III (1894-95), A S I, Edited by E. Hultzsoh, Ph.D, p.46-50

The inscription is one of the Paramabhattaraka Maharajadhiraja Parameshwara ,the illustrious Jayasimhadeva, who meditated on the feet of the P. M. P, the illustrious Bhojadeva, who, again, had meditated on the feet of the P.M.P., the Sindhurajadeva (Lines 3-6).

The complete Inscription is available on Jatland at Mandhata. I quote only part for discussion which contains Jata (जटा):

१. श्रीं [॥] जयति व्योमकेशोसौ यस्सर्ग्गाय वि(बि)भर्त्ति तां । ऐन्दवीं
सि(शि)रसा लेखां जगद्दीजां -

२. कुराकृतिम ॥ तन्वत्तु(न्तु) व: स्मराराते: कल्याणमनिशं जटा: । कल्पान्त-
समयीद्दामतडिद्द-

३. लयपिङ्गला: परमभट्टारकमहाराजाधिराजपरमेश्वरश्रीवाक्पतिराजदेवपादा-

४. नुध्यातपरमभट्टारकमहाराजाधिराजपरमेश्वरश्रीसिन्धुराजदेवपादानुध्यातपरम-

५. भट्टारकमहाराजाधिराजपरमेश्वरश्रीभोजदेवपादानुध्यातपरमभट्टारकमहा-

६. राजाधिराजपरमेश्वरश्रीजयसि[ङ्घ]देव: कुशलो ॥ पूर्ण्णपथकमण्डले म[क्तु]लाग्रा-

७. मद्दिचत्वारिंशदन्त:पातिभीमग्रामे समुपगतान्ममस्तराजपुरुषान्व्रा(न्ब्रा)ह्मणोत्तरान्प्र-


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-----
Members may comment on the कल्याणमनिशं जटा: part of Inscription.

It is to be noted that Modern descendants of Mandhata are Jat clans - Golia, Gora, Gorya, Miyala etc.
Click to expand...

Laxman Ji,

The term 'jataah' simply means 'hair lock' and stand for those of Shiva, who is described in the term 'smaraati' (the enemy of cupid)- obviously there is an allusion to the

story of kaamadahana by Shiva). The jataah are not alone here. They have adjective to explain how they look. I give the Saskrit part here in the prose syntax version:

kalpaanta-samayoddaama=samaya+uddaama- tadid-valaya-pinglaah(: )smaraaraateh(:)=smara+araateh(:) jataah(:) anisham vah(:) kalyaanam tanvantu.

You would notice that even the colour of the Jataah(:) is given here.
 
drssrana2003 said:
Laxman Ji,

Again many thanks to you (and your spade) for digging out the most desired evidence for me viz. the use of the term 'jit' in an appropriate context.Last time your questions raised in connection with the interpretation of Tod's Inscription No. I . I had immediately acknowledged how your questions had given me the realisation that 'jit' should have been a part of a fuller expression like jitaari (soft 't'). Now god sends me the exact expression through you. As explained earlier it is used as an adjective qualifying Yashoraja. It is a bahubrihi samaasa and can be explained as= jitah/jitaah arih/aryah yena sa-he,who has conquered his enemy/enemies. I would request all friends to pause for a moment and think why the same expression can't be construed in Tod's Inscription.

1. As regards the suggestion that the language in Tod's inscriptions could be Pali, I must submit that does not hold ground on the following grounds'

1.No scholar ha so far had mentioned that.

2. The contents, clearly show the composition in artificial ornamentalpoetry.

3, The subject matter of the opening verse is a prayer to Shiva,giving details of his anthromorphic form in accordance with the customary description in sanskrit stotras.

Why should a Pali composer praise Pray and praise Shiva ,a hindu god.Pali is consistently used in Budhist literature.
Click to expand...

Yes the original language/script used in two inscriptions related to Jats by Tod remains to be an issue of speculation among the commentators !
 
i have explained at length with examples giving names of inscriinin my posts on this thread,what nail heaed script meant.I give it again. where the letters at their top have

shape like rthe head of a bail, it is called nail headed. It is style of letters in several Gupta records in Brahmi script of this type. examples : Allahabad Pillar Inscription of

Samudragupta, Kahaun pillar Inscription of Skandagupta, Mandasaur Stone Inscription of Yashodharmanetc.

About language: Fortunately Tod's Inscriptions were dated. History of the languages in India is well codified and reored. The provenance, time period and style and genre

all combine to rule out all other known languages except Sanskrit. Let us not stick religiously to the translation (which has not remained unquestioned) and try ro understand the issue in a framework.
 
Period of Inscription No.II

I think it makes no difference if the language is Sanskrit or other language. Let us concentrate on period of Inscription No.II of Tod - Ram Chandra Pura Inscription of Maharaja Kartik
 
lrburdak said:
Period of Inscription No.II

I think it makes no difference if the language is Sanskrit or other language. Let us concentrate on period of Inscription No.II of Tod - Ram Chandra Pura Inscription of Maharaja Kartik
Click to expand...

Tod's translation has it as s. 1191. Presumably it should be Malava/Vikrama Samvat 1191 less 57 it will be =1134A.D. It fits well in the history of Parmaras.
 
Salpuri capital of Jit Salendra

Inscription No I by Tod

English Text of Kanswa Inscription of Maharaja Shalinder of year 409 AD

mentions the capital of Jit Salendra at Salpuri.

James Tod in his note-2 identified it with Salpuri in Punjab but has not given convincing evidence.

My anticipation is that this Salpuri must be located some where in Malwa itself.

I have come across a village named [wiki]Salera[/wiki] in Chhoti Sadri tahsil in Chittorgarh district in Rajasthan. Its ancient name was Shalipura (शालिपुरा).

It is Mentioned in Chittor Inscription of Kumarapala year V. 1207 (1150 AD) and Dasharatha Sharma [Early Chauhan Dynasties by Dasharatha Sharma, p. 60.] that Arnoraja attacked Kumarapala Chalukya but got defeated. This defeat of Arnorja and Ballala, his the Malwa ally, is mentioned in the Vadnagar prashasti, dated Thursday, the 5th of bright half of ashvina, V. 1208 and that of Arnoraja alone is in Chittor Inscription of V. 1207 which states that after having defeated the ruler of Shakambhari, Kumarapala reached Shalipura (modern Shalera) and fixing his camp there went to have the glorious view of the Mount Chitrakuta. (Lines: 10-13, EI,II,p.421ff) Thence he proceeded to Palari where, according to Tod he placed an inscription in the month of Pausha, V. 1207.

चित्तौड़ का कुमारपाल का शिलालेख 1150 ई.

यह लेख कुमारपाल सोलंकी के समय का चित्तौड़ के समिधेश्वर के मंदिर में लगा है. [डॉ गोपीनाथ शर्मा: 'राजस्थान के इतिहास के स्त्रोत', 1983, पृ.85. E.I.Vol.II, Indian Antiquary Vol. II] इसमें 28 पंक्तियां हैं. इनके बीच 17वीं से 24वीं पंक्ति के मध्य एक यन्त्र भी उत्कीर्ण है. इस लेखमें शिव, शर्व, मृड, समिद्धेश्वर तथा सरस्वती की वन्दना की गई है. इसके बाद कवियों की रचना तथा चालुक्य वंश का यशोगान किया गया है. इसके अनन्तर मूलराज और सिद्धराज का वर्णन आता है. कुमारपाल के वर्णन में शाकंभरी विजय का उल्लेख है. प्रशस्ति से ऐसा आभास होता है कि चौहानों को परास्त करने के बाद कुमारपाल शालिपुरा गांव से चित्तौड़ जाता है. यहां प्रशस्तिकार चित्तौड़ के राजप्रासादों, झील, वापिका तथा जंगली भाग का बड़ा सुन्दर वर्णन करता है. यह स्पष्ट लगता है कि चित्तौड़ पर कुछ समय चालुक्यों का शासन रहा.
 
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lrburdak said:
Salpuri capital of Jit Salendra

Inscription No I by Tod

English Text of Kanswa Inscription of Maharaja Shalinder of year 409 AD

mentions the capital of Jit Salendra at Salpuri.

James Tod in his note-2 identified it with Salpuri in Punjab but has not given convincing evidence.

My anticipation is that this Salpuri must be located some where in Malwa itself.

I have come across a village named Salera in Chhoti Sadri tahsil in Chittorgarh district in Rajasthan. Its ancient name was Shalipura (शालिपुरा).

It is Mentioned in Chittor Inscription of Kumarapala year V. 1207 (1150 AD) and Dasharatha Sharma [Early Chauhan Dynasties by Dasharatha Sharma, p. 60.] that Arnoraja attacked Kumarapala Chalukya but got defeated. This defeat of Arnorja and Ballala, his the Malwa ally, is mentioned in the Vadnagar prashasti, dated Thursday, the 5th of bright half of ashvina, V. 1208 and that of Arnoraja alone is in Chittor Inscription of V. 1207 which states that after having defeated the ruler of Shakambhari, Kumarapala reached Shalipura (modern Shalera) and fixing his camp there went to have the glorious view of the Mount Chitrakuta. (Lines: 10-13, EI,II,p.421ff) Thence he proceeded to Palari where, according to Tod he placed an inscription in the month of Pausha, V. 1207.

चित्तौड़ का कुमारपाल का शिलालेख 1150 ई.

यह लेख कुमारपाल सोलंकी के समय का चित्तौड़ के समिधेश्वर के मंदिर में लगा है. [डॉ गोपीनाथ शर्मा: 'राजस्थान के इतिहास के स्त्रोत', 1983, पृ.85. E.I.Vol.II, Indian Antiquary Vol. II] इसमें 28 पंक्तियां हैं. इनके बीच 17वीं से 24वीं पंक्ति के मध्य एक यन्त्र भी उत्कीर्ण है. इस लेखमें शिव, शर्व, मृड, समिद्धेश्वर तथा सरस्वती की वन्दना की गई है. इसके बाद कवियों की रचना तथा चालुक्य वंश का यशोगान किया गया है. इसके अनन्तर मूलराज और सिद्धराज का वर्णन आता है. कुमारपाल के वर्णन में शाकंभरी विजय का उल्लेख है. प्रशस्ति से ऐसा आभास होता है कि चौहानों को परास्त करने के बाद कुमारपाल शालिपुरा गांव से चित्तौड़ जाता है. यहां प्रशस्तिकार चित्तौड़ के राजप्रासादों, झील, वापिका तथा जंगली भाग का बड़ा सुन्दर वर्णन करता है. यह स्पष्ट लगता है कि चित्तौड़ पर कुछ समय चालुक्यों का शासन रहा.
Click to expand...

Good effort ! If this identification of ancient capital of the Jat Salender is firmly established it would be a great contribution to historical studies of the region.
 
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drssrana2003 said:
Tod's translation has it as s. 1191. Presumably it should be Malava/Vikrama Samvat 1191 less 57 it will be =1134A.D. It fits well in the history of Parmaras.
Click to expand...

No. Tod's translation of Inscription 2 does not contain the time line for its foundation or founders so it can be presumed that it was undated inscription.

Rather it is Tod's effort to fix tentative date for it. He has chosen two names from the bottom lines of the inscription: Achil son of Yasoverma, the composer of various forms of speech on behalf of 'KUHLA' who formed this abode of virtue, and east thereof a temple to ISWARA.

Regarding his effort Tod has appended note to translation as given below:

[Note 13]—Without this name this inscription would have been but of half its value. Fortunately various inscriptions on stone and copper, procured by me from Oojein, settled the era of the death of this prince in S. 1191, which will alike answer for Achil, his son, who was most likely one of the chieftains of KUHLA, who appears to have been of the elder branch of the Pramaras, the foe of the Jit invaders.

But this identification seems to be based on flimsy ground and erroneous identification of names mentioned on the inscription and their imaginative extended relationship between two separate dynasties .

Hence needs further research.
 
DrRajpalSingh said:
No. Tod's translation of Inscription 2 does not contain the time line for its foundation or founders so it can be presumed that it was undated inscription.

Rather it is Tod's effort to fix tentative date for it. He has chosen two names from the bottom lines of the inscription: Achil son of Yasoverma, the composer of various forms of speech on behalf of 'KUHLA' who formed this abode of virtue, and east thereof a temple to ISWARA.

Regarding his effort Tod has appended note to translation as given below:

[Note 13]—Without this name this inscription would have been but of half its value. Fortunately various inscriptions on stone and copper, procured by me from Oojein, settled the era of the death of this prince in S. 1191, which will alike answer for Achil, his son, who was most likely one of the chieftains of KUHLA, who appears to have been of the elder branch of the Pramaras, the foe of the Jit invaders.

But this identification seems to be based on flimsy ground and erroneous identification of names mentioned on the inscription and their imaginative extended relationship between two separate dynasties .

Hence needs further research.
Click to expand...

I am qrite happy about the conclusion.
 
The discussion on the Inscription brought to light by Tod has entered a very interesting stage where chronology/time line of the persons as well as the places which had remained under the wrap of mistry so far has started to come to light and that too on the solid base of epigraphy. This is very encouraging trend in historical findings connected with a very important age and region of India. Kindly continue to contribute in illumination of the data preserved in the first two instriction so as to reach the destination of proper interpretation.

To further broaden sphere of discussion on the theme of Inscriptions, kindly read below given note and advise appropriate time for presentation of the information :

We have come across references which hint at several other inscriptions connected with Mori/Maurya rulers at different places in what is known as 'Malawa' stretching from Ujjain to beyond Udaipur in those days. If permitted, we can share clues/referential quotes here about Maurya dynasty of this period which throws light to illuminate the historic blunders included in Indian History by mixing bardic narrations and mythical data especially about Guhil [later Sisodia of Chitor] and Chahamans [later Chohans of Ajmer-Delhi] ruling dynasties.

If we put aside the questions about identity of these Mori/ Maurya rulers were either Jats or they were ancestors of the Jats, merely knowing about their historical presence would be fascinating as hinted at above.
 
Period of Inscription No. II

The following two paras from the Inscription are crucial:

DERUKA had a son, KUHLA, and his was DHUNIKA, whose deeds ascended high—who could fathom the intentions of mankind—whose mind was deep as the ocean—whose ever hungry falchion expelled from their mountains and forests the MEENA tribes, leaving them no refuge in the three words, leveling their retreats to the ground.

KUHLA formed this abode of virtue, and east thereof a temple to ISWARA. By ACHIL, son of the mighty prince YASOVERMA , has its renown, been composed in various forms of speech.

War with Meenas and temple of Ishwara by Achal can be of great help in determining Period of Inscription No. II.

ठाकुर देशराज के अनुसार यशोवर्मा नामक नरेश मौखरी वंश में संभूत आठवीं शताब्दी मे कन्नौज का शासक था। उसने 731 ई. में चीन को एक दल भेजा था। किन्तु उसके पुत्र का नाम अचल था, ऐसा लेख इस शिलालिपि के सिवाय कोई दूसरा अब तक नहीं मिला है। यदि यशोवर्मा को यशोधर्मा मान लिया जाये तो इन महाराजाओं का समय उनके समय से कुछ ही समय पहले का रहता है, क्योंकि महाराज यशोधर्मा का समय पांचवी, छठी सदी के बीच का है। यशोधर्मा मन्दसौर के जाट-नरेश थे। निकटवर्ती तथा सजातीय होने से यशोधर्मा के पुत्र अचल ने उनकी प्रसिद्धि फैलाई हो यह संभव ही है, किन्तु सुदूरवर्ती (कन्नौज के) यशोवर्मा के पुत्र ने इनकी कीर्ति का प्रचार किया, इसमें दोनों का कोई खास सम्बन्ध होना चाहिये। मौखरी जाट इस समय जाटों में मौजूद हैं। सम्भव है मौखरी यशोधर्मा और कार्तिक के वंशजों में वैवाहिक सम्बन्ध हुआ हो। यदि यह पिछली बात सही है तो कार्तिक के वंशजों का राज छोटे-मोटे रूप में बूंदी के निकटवर्ती प्रदेश पर ईसा की आठवीं सदी तक होना चाहिये। (जाट इतिहास:ठाकुर देशराज,पृष्ठान्त-590)

Now let us search the geography of the region.

Achalgarh (अचलगढ़) is a fort situated eleven kilometers north of Mount Abu, a hill station in Sirohi district in Rajasthan, India. It is named after Achala, a name of Shiva.


The Parmaras of Malwa were originally from Achalgarh and Chandrawati. Around 810 AD Upendra or Kerishnaraja left the place and established capital in Malwa. They ruled earlier from Achalgarh for a long period. [Aitihasik Sthanavali by Vijayendra Kumar Mathur, p.11]

Achaleshwar Mahadeva temple is just outside the fort; the toe of Lord Shiva is worshipped there and a brass Nandi is also located there. Near the temple there are three stone buffaloes standing around a pond. It is believed that the Achleshwar temple was built in the 9th century and legend has it that it was built around a toe print of Lord Shiva.

The information provided by Thakur Deshraj and Achaleshwar Mahadeva we can say it was in the 8th century.
 
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Wars of Jats with Meenas

We do not have any Inscriptional Records of History of Meena tribe. Meenas are confined mainly to the ancient area called Matsya Pradesh which includes Jaipur and Awar districts in Rajasthan. Nandini Sinha Kapur, a historian who has studied early India, notes that the oral traditions of the Meenas were developed from the early 19th century AD in an attempt to reconstruct their identity. Kapur notes that the Meenas lack a recorded history of their own.

Around 300 BC, the Meena kingdom succumbed to the rising Mauryan empire.

Ref - {Kulke, Hermann; Rothermund, Dietmar (2004), A History of India, 4th edition. Routledge, Pp. xii, 448, ISBN 0-415-32920-5.); Thapar, Romila (1990), A History of India, Volume 1, New Delhi and London: Penguin Books. Pp. 384, ISBN 0-14-013835-8.}

Meena Majra: A village named Meena Majra, near Sonipat towards Ganaur, which contains ancient ruins, including the multi-story buildings. There are certain ancient temples and a large tank and goddesses near the site. The local People believe that this ancient city was capital of king Chakwa Ben. The identity of this ruler Chakwa Ben is not known to the historians. However a stupa near Kesariya, known by the name of Raja Ben Chakravarti is described by Hiuen-Tsang as a memorial of Chakravarti kings.[Ref- V A Smith, Journal of Royal Asiatic Society, 1902, p. 271] Carlleyle notes a similar local tradition from Bairat (Jaipur), and there too, the name is Chakwa Ben. [Ref: ASI, Vol. VI, p. 84] Cunningham mentions similar legends of Chakravarti Ben in Bihar, Awadh and Ruhel Khand. Carlleyle says, he was an Indo-Scythian king. He is right. The king belonged to Ben or Beniwal clan.[Bhim Singh Dahiya: Jats the Ancient Rulers, p.247-248]

It is not clear why this village is named after Meenas. Ifsome facts are made available we can link the missing history.


War of Tejaji with Meenas - In 11th century we find from the oral tradition about war of [wiki]Tejaji[/wiki] (1074- 1103) with Meenas in Ajmer district of Rajasthan.

When Tejaji was on way to village Tabiji to bring his sister Rajal, he was attacked by Meena sardar. Tejaji inserted the bhala in ground and challenged the enemies to take it out. Enemies could not do it and ran away. There was a war and Tejaji was victorious. He reached village Tabiji, got permission of her sister's husband Jogaji Siyag and brought Rajal to Kharnal. [ Mansukh Ranwa: Kshatriy Shiromani Veer Tejaji, 2001, p. 26]
 
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List of Inscriptionsons on Jatland

List of Inscriptions related to Jat History or General History or archaeological monuments have been compiled on Jatland. You may Click the place name and see details. Use [wiki]‎Date conversion[/wiki] chart in case dates are not in CE. It will help in further research in History.

See link - [wiki]Inscriptions[/wiki]
 
lrburdak said:
List of Inscriptionsons on Jatland

List of Inscriptions related to Jat History or General History or archaeological monuments have been compiled on Jatland. You may Click the place name and see details. Use ‎Date conversion chart in case dates are not in CE. It will help in further research in History.

See link - Inscriptions
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Burdakji,

Thanks for sharing the information.

I could not locate inscriptions [ in the referred to link] of 7th and 8th centuries AD related to Maurya [Mori] clan in Udaipur/Kota/Aboo region of Rajasthan, who are considered to be Jats by some historians. I have come over a references from Kota/Chandravati and some other places which refer to the presence of the Mori/Maurya Suzerains in the region under whom both later day famous Guhils/Gahlots-Sisodias of Mewar and Chahmans of Sakumbhari and Chatsu region [later on Chohan clan] seem to be serving as feudal lords.

Could you guide in the matter !
 
Rajpalji click the place name say [wiki]Abu[/wiki]. In this page you will see details of all Inscriptions found in Abu. For example -

Mount Abu Vimala Temple Inscription of v.s. 1378 (1322 AD)

This inscription provides historical base for the creation of Parmars from the Agnikula. Verses 3-6 tell us that at the mountain Arbuda there sprang from the fire-pit (anala-kunda, agni-kunga) of the sage Vasishtha the hero Paramara. In his lineage appeared the hero Kānhaḍadeva ; and in his family there was a chief named Dhandhu (Dhandhuraja), who was lord of the town of Chandrāvati and who, averse from rendering homage to the Chalukya king Bhimadva I. and to escape that king's anger, took refuge with king Bhoja, the lord of Dhārā.

The inscriptional facts and inclusion of many Jat clans in these documents leads us to believe the view of James Todd that Parmaras (Panwar) rulers of Arbud (Abu) were of Jat (vansha). [ Encyclopedea of Archives (Ghos Memorial) Volume 11 page 733]

Click [wiki] Kanswa[/wiki] - Inscription No I: Kanswa Inscription of Maharaja Shalinder of year 409 AD

Click [wiki] Ram Chandra Pura[/wiki] - Inscription No. II: Ram Chandra Pura Inscription of Maharaja Kartik

Click [wiki] Chittor[/wiki] - Inscription No. III: Chittor Inscription of Maan Mori 713 AD
 
DrRajpalSingh said:
Good effort ! If this identification of ancient capital of the Jat Salender is firmly established it would be a great contribution to historical studies of the region.
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Rajpal ji, I think "jat" is not firmly established with salendra yet if I go with the discussion in the various threads. Rana ji has refuted all the inscriptions where 'Jit', "jataa" etc have been taken as Jat caste/community. Salendra was from sarya clan. We need to find this clan among jats.

So.., this is what I grab from the discussion so far :
- rana ji does not agree that term 'Jit', "jataa has anything to do with Jat as a race
- ranaji seems a bit agree about guptas of dharan gotra jata..though he has raised doubts
- From yashodharman , harshavardhan to mori, he is still not satisfied that any of them belongs to jat
- Rana ji insists to trace the origin from clan name. Though I am yet to see if He is OK with any of the ancient king of jat origin. But yes, he thinks that few of them may be from Jat origin.
 
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