Aulikhara- Goth or Symbol

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drssrana2003

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What is Aulikara?<?xml:namespace prefix = o ns = "urn:schemas-microsoft-com:office:office" /><o:p></o:p>
The word aulikara was first noticed in the Mandasor Pillar Inscription (undated) of Yashodharman(YD) alias Vishnuvardhana.Here YD is said to have taken his family having Aulikara as its symbol (lAnchhana) to greater heights. Fleet, who edited the inscription in CII, Vol.III surmised that it could mean either sun or moon (taking a clue from the portion -‘kara’, i.e. ray. implying in the process that ‘Auli’ could either mean hot or cold. D.C. Sircar merely remarked that the real meaning of the term was uncertain; but added that sometimes aulikara is interpreted as himkara or the moon. The term was found used in the in the Risthal stone inscription (572 M.S.-515-16 A.D.) of Prakashadharman, the immediate predecessor of Yashodharman as the family name of line of rulers upto six generations. The founder, Drapavardhana (or Dravyavardhana as some prefer) is described as a symbol of the entire aulikara line. Together with Yashovdharman the aulikaras ruled for a fairly long time.The connected in some way is another (earlier ) branch of aulikaras known from the inscriptions of (1) Naravaman ( M.S. 4461,474=Ad 404, 417, (2) Vishvavarman (M.S. 480= A.D.423), (3) Bandhuvarman (M.S.493= A.D.436)and (4) Prabhakara (M.S.524= A.D.467) found at Mandasor. The earlier line though found to be connected by other evidence are not seen using the family name aulikara. It appears to have been an innovation by Drapavardhana,which the expression ‘sakalasys aulikarAnvayasya lakshama’seems to suggest. In all likelihood ‘aulikara’ means the moon as hinted at by D.C.Sircar How the part ‘auli’ could be linked to cool or cold may be traced through the deshi word ‘oala’ or ‘oali’(ice ball). One may in the circumstance assume that the moon was the standard symbol of the aulikara family, freely used on their flag and as a state insignia. We are aware that moon is a symbol on the crest of Shiva. It is is no coincidence that both the Mandasor inscriptions of Yashodharman and the Rishthal inscription of his predecessor, Prakashadharman open with invocation to the God Shiva. <o:p></o:p>
 
We need to see where the Aulkhara symbol- crescent moon fits.

We also need to build a picture of the society at that time.

Who were these families? Were they local rulers? Were they elected leaders?


Were there Jats in the area?

Note that "Guttas' of Dharwar, also in the area, considered themselves of Gupt lineage.

etc etc.


Ravi Chaudhary
 
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There is a Rajasthani word

Olo kar ओलो कर = घूंघट करना

Ola is a word which means to hide.

Rajasthani and Malvi languages have common words and are similar languages.

I think the rulers of Aulikar clan were probably hidden for obvious reasons and may get this title.

Similarly the Guptas of the area also were hidden and got the title Gupt = hidden

The later brahmanical literature had coined such words for various clans. For example:

Fogat were termed as those who were hidden behind Fog plant in Rajasthan.

Burdak origin by Bhadwas also states that when kshatriyas were being killed by Parsurama one child of Burdak clan was burried under the sand and covered so termed Burdak=Bur+Dhak

It is a probability only.

Regards,
 
Aulikhara-Goth or Symbol

The Rissthal Inscription of Prakashadharman, Aulikara M.S.472=515 A.D.
Text*
1. Vamena. sandhya-pranipata - kopa - prasangin - arddhena vighattaymanam [ '*] Pinakinas - sant [i-vidhey [am-arddharh vam­etaram vas] - sivam - adadhatu /I [1*] Ra~eshu bhuyas =sa bhuvo mahimne bibhartti yal).
2. karmukam - atatajyam I Jayaty - asau svasya kulasya ketur -llalama - rajnamiiIh Bhagavatprakasal). /I [2*] Bhuvana - sthiti - dhama­dharmma - setus - sakalasy - Aulikar - anvayasya lakshmal Drapavarddhana ity - abhii[t-pra] -
3. bhava - kshapit - arati - bal- onnatir - nnarendral). II [3 *] Siras - Iva Pinakinas - tushara - sruti - sit - amala - dldhitis - sasankal). [,"] Nija - vansa - lalamni yatra Senapati - sabdal). sprha~Iyatarh jagama II [4*] Anay - avalambana-
4. drQ.hIkrtaya bala - sampada prathitaya bhujayol). (1*] Udapadi tena hrta - sattru - jayo Jayavarddhana - kshitipatis - tanayal). II [5*] Bahalena yasya sakalarh parital). parivmvata jalamuch - eva viyat ,
5. Bala - re~una karabha - ka~tha - rucha sthagita babhur - nna kira~as - savitul:t .II [6 *] Kirlta - ratna - skhalit - arkka - diptishu pratishthit - ajiial:t pratiraja - miirddhasu Balena tasy - ajita - paurushal). parair
- bbabhiiva <O:p
6. raj - Ajitavarddhanas - sutal). /I [7*] Makheshu som - asava­pana - lalase samagate yasya muhur - dDivaspataul Tatama hast -- nivesit - anana viyoga - chint - akula - manasa SachI II [8 *] Sruta ­vivikta - manal).
7. sthitiman - balI sphuta - yasal). kusum - odgama - padapa\:! Jagati tasya suta\:! prathito gu~ail). kula -lalama - VibhIsha~avarddhanal). II [9*] Sad - udayail). pravikasibhir - uj [j*] valair - avihata - prasarail).
8. subharohibhil). I Sucharitail). kira~air - iva bhanuman - kshata tamansijaganti chakara yal:t II [10*] Bhuvana - sthiti - goPtrbhir - nnrpair - dhuram - adyair - vvidhr!arh babhara yal; I Sva - kulochita ra jya ­varddhanas - tanayas - tasya
9. sa Rajyavarddhanal; II [11*] Vilalapa mumoha vivyathe vinisasvasa visarhjiiatarh yayau I Upataptamana bal - oshmaI:la dvishatam yasya vilasinljanal). II [12*] Kshitipati tilakasya tasya bahu - draviI:la- <O:p
 
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Aulikhara-Goth or Symbol

contd......

10. niplta - samagra - satru - dlptil; Sucharita - ghatita - prakasa - dharmma nrpati - lalama - sutal:t Prakasadharmma II [13 *] Amalina ­yasasam prabhava dhamniiIh sakala - jagan - mahanlya - paurushaI:lam Avitatha - janat - anuraga- The Risthallnscription of Prakasadharman Aulikara11. bhajam sthiti - padavlm - anuyati yo guruI).am II [14*] YaQ sv - anvaya - krama - paramparay - opayatarn - aropitam gUI).a - rasam ­ahrtena pittra [1"] Lok - opakara - vidhaye na sulch - odayaya raja ­sriyam
12. subha - phal-odayinlm vibhartti II [15'] A - Toramana - nrpa - mauli - ratna - jyotsna - pratana - sabalilqta - pada - p1tharn I HuI). - adhipasya bhuvi yen a gatal) pratishtham nlto yudha = vitathatarn - Adhiraja - sabdab II [16']
13. Samgrama - murddhani vipatha - nipatimnam tasy - aiva yena mada - varirnucharh gajanam I Ayami - danta - ghatitani taponidhibhyo bhadr - asanani ruchirnanti niveditani II [1'7"] Tasy ­aiva ch = ahava - mukhe tarasa
14. jitasya yen - avarodhana - vara pramadah prarnathya I Loka - prakasa - bhuja - vikrama - chihna hetor - vvisranita bhagavate Vrshabhadhvajaya II [18'] Rajne pitamaha - Vibhishanavarddhanaya slaghy - anubhava - guru - <O:p
15. pUnya - phalam nivedya Vistari Bindu - sara sahpratibirnba - bhutarn - etad - Vibhi- shana - saras - samakhani tena II [19*] Etachcha nrtta - rabhasa - skhalit - endu -lekha - vant - ansu - vichchhurita ­mechaka - kan.tha - bhasah
16. Sthanos - sarnagra - bhuvana - ttraya - srshti - hetoh - praleya - saila - tata - kalpam - akari sadma II [20'] Sa - dvy - abda - saptati ­sama - samudayavatsu purneshu panchasu sateshu vivatsaranam I <O:p
1 7. Grlshme = rkka - tapa - mrdita - prarnada - sanatha - dhara ­grh - odara - vijrim - bhita - Pushpaketau II [ 21'] Lakshma Bharatavarshasya nidesat - tasya bhukshitah 1 Akamyad - Dasapure Prakasesvara - sadma yah II [22*]
 
Aulikhara-Goth or Symbol

contnd....
18. Tasya - aiva cha purasy - antar - Brahmanas - charu mandiram 1 Unmapayad - iva vyoma sikharair - gghanarodhibhih II [23*] Asrayaya yatinam = cha sankhya - yog - abhi - yoginarn Vyadhatta Krshn. - avasatham Bu jjuk - avasathan = cha yah II [24'] 19. Sabha - kupa - math - araman = sadmani cha divaukasam Yo = nyams = ch - anyaya - virnukho - deya - dharmman - achikarat II [25*] Ten - aiva nrpates - tasya purvva - amatya - sununa Rajasthaniya - Bhagavaddoshena. - adosha - sangina II [26*]
20. Etaj - jalanidhi - hrepi visalaml khanitam sarah I Idam = cha jalad - ollekhi Sulinas - sadma karitam II [27'] Kisalaya - parivarttl ­virudham vati yavat - surabhi - kusurna - gandh - amodavahi nabhasvan
21. Sara i[da]m - abhiramaml sadma Sambs = cha tavad = vihita - durita - margge kirtti - vistarinis - tam II [28*] Iti tushtushaya tasya nripateh punya - karmmanahJ [1*] Vasulen - oparachita purvve = yam Kakka - sununaa II [29*]
<O:p
<O:p</O:p
<O:p
 
Aulikara Goth or Symbol

Contnd.

The Risthal lnscription of Prakasadharman Aulikara Translation
<O:p</O:p
(V. 1) May the right half of the face of Pinakin (Siva), which exhudes peace and which is conjoined with the left half of his face (i.e. ParvatI's face) which displays anger because of Siva's submission to Sandhya (here personified as a female-rival), bring you auspiciousness. <O:p
(V. 2) Victorious is Bhagavatprakasa who was the very banner of his family and was the leader of the kings and who constantly keeps the string of his bow taut in battles for the glory of the earth. <O:p
(V. 3) There was the very banner of all the Aulikara families, the king Drapavarddhana who was like a bridge between the established precepts of mankind and their righteous practice; who had attained eminence by destroying the strength of his enemies through his greatness. <O:p
(V. 4) Just as the crescent moon on the head of Pinakin . (Siva), with its cool and pure rays like the sprinkling of thin shower, is covetable, so also, in the case ofthis (king), who was the banner of his family, the designation Senapatihad become covetable. <O:p
(V. 5) Having thus, through this, confirmed his strength and wealth by his arms, he sired a son, the king Jayavarddhana, who had appropriated victories from his enemies. <O:p
(V. 6) Even as the dark clouds stopped the rays of the sun (from brightening the earth), so did the dust raised by his army and its elephant corps, spreading and covering all the atmosphere, indeed stop
the rays of the Sun. . (V. 7) His son was the king Ajitavarddhana who had earned his manliness from his enemies through his strength and who had established his hegemony over the heads of the enemy kings which were shining with the rays emerging out of the gems of their crowns.
(V. 8) The lord of the gods (Indra) having gone to the earth repeatedly because of his ardent desire for imbibing the soma drink at the sacrifices (performed by th6king Ajitavarddhana), Sachi(Indrapi) became worried about separation from her husband, with her chin resting on her fore-arm.
(V. 9) His son who was famed in the world for his good qualities and who was like the banner of his family was VibhIshaI)avardd­hana whose thoughts were profound because of learning ; he was possessed of firmness, and was powerful and his fame was full-blown like a newly flowered tree.
 
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Aulikara Goth or Symbol

contd....
(V. 10) He rendered the worlds devoid of darkness by his good qualities which were ever on the increase, resplendent, brilliant, of Prakasadhannan AulikaT'l 183 all pervading and increasingly auspicious even as the sun brightens the worlds with his rays which are well-risen, resplendent, brilliant, all pervading and increasingly bright.. (V. 11) His son was Rajyavarddhana who expanded his kingdom in keeping with his family's practice and who shouldered the burden (of the kingdom) which had been borne by the earlier kings who were protectors of worldly stability. <O:p
(V. 12) The members of the harem of his enemy kings lamented, got bewildered, suffered, sighed and fainted, their minds beings tortured by the heat of his valour .
. (V. 13) Of that leader of kings the son was Prakasadharmma, the great king who had imbibed all the lustre of his adversaries by the strength of his arms, whose lustrous merit was built of good characters
(V. 14) Who had come by the royal status of his elders who were of unstained fame, worthy abodes of greatness, were possessed of valour which was considered great by the entire world and enjoyed the unbroken love of their subjects
(V. 15) Who bore the noble royal grandeur, which was the source of auspicious results, for the sake of helping his subjects and not for the mere creation of pleasure, that royal grandeur which had come down through proper successions in his own family and which had been thrust upon him and not appropriated by him from his father
(V. 16) By him, who had established himself in the kingdom of the HfiJ;la ruler through his foot -stool being flooded with the brightness of the gems of the kingly crown of the king ToramaI)a, the word adlllraja was rendered f~in the battle.
(V. 17) He (Le. Prakasadharmma) presented to the asectics shining Bhadrasanas made of the long-ivory tusks of the rutting elephants of the vanquished king which had been felled with large arrows on the battle-field.
(V. 18) From the same king who had been quickly beaten in the battle field, by him (Le. Prakasadharmma) were taken the choicest ladies of the harem and they were presented to the god Vrshabhadhvaja (Siva) as a symbol of the world-illuminating valour of his arms~
(V. 19) By him was excavated this tank called Vibhisha.f/a­saras, which looked like the replica of the extensive Bindusaras, after having apportioned in a praiseworthy gesture the meritorious'fruits thereof to his grandfather, the king VibhlshaI)avarddhana. <O:p
<O:p
 
Aulikara Goth or Symbol

contd...
(V. 20) Besides, he got constructed a temple almost equal to that of the foot of the Himalayan mQuntain for the god SthaI)U (Siva)



who the cause of the creation of the three worlds and whose dark-blue neck .vas shining because of being covered by the rays emitted by the crescent moon which had slipped during his forceful dancing.
(V. 21) When a total of five hundred and seventy and two (Vikrama) years had been completed, when the god of Love was manifested in the interiors of the fountain-houses where were seen, along with their beloveds, damsels emaciated by the heat of the summer Sun. <O:p
(V.22-23) By the directions of that king who was like the very symbol of Bharatavarsha, he (Le. Bhagavaddosha whose name occurs in verse 26 below) got constructed, in Dasapura, the ffice:smarttags" /><ST1:place><?xml:namespace prefix = st1 ns = "urn:schemas-microsoft-com:place>. And, inside the same township (he got constructed) the beautiful temple of Brahman, which, with its cloud-barring pinnacles, was, as if, measuring the very skies
(V. 24) Who, for the refuge of ascetics and for those who were intent upon practising siiJikhyayoga, established habitations named after KrshI.1a and Bujjuka. <O:p></O:p>
(V. 25) Who, averse as he was to injustice, got implemented many acts of philanthropy and piety such as (the construction of ) halls, wells, monasteries (ma{ha), pleasure gardens, and temples of the gods
(V. 26-27) By him, Bhagavaddosha, the Rajasthiiniya, who shunned demerits and who was the son of the minister of the predecessor of this king, this extensive tank, which puts to shame the sea itself, and this temple of Salin (Siva), which pierces through the clouds, were respectively excavated and got constructed
(V. '28) For as along as the wind, which carries the pleasant fragrance of sweet smelling flowers turning the tender sprouts of the creepers, blows, this lovely tank and the temple of Sambhu may till then spread their fame devoid of all evil
(V. 29) The euology of this king, who was a person of meritorious deeds, was composed by Vasula, the son of Kakka in the above words of praise.
 
+Ranji

Thank you very much for this very clear version.

Do we have access to the Brahmi version?

Can we post that?

It can scanned in or sent to Burdak ji by email, whocan thne laod and post it.

We will the have the information in one place.

The term King is used for "rajnamiiIh "

Would this terminology be appropriate?


Sometime I think our historians are too quick to ascribe kingship, whenever they run into the term 'Rajan" !


Ravi
 
Aulikara-Goth or Symbol

Ravi Ji,
I am glad that I have succeeded in conveying the text and the translation of the Risthal inscription. It was a learning experience to in doing with help from my people here. I could not have done that by myself. The first attempt of sending an image copy did not work somehow. The word copy brought its own problems of tabs creeping in and lot of diacretical marks not being coming through in the absence of a soft ware programme i place. I did what ever as possible by pre-editing such portions. So the text should be taken tentative , especially in the matter of medial vowels and some consonants also. I would try to use a better method next time.
Yes I have procured a copy of the faccimily of the inscription. Buthe size is rathwer small. Let me see if enlrgement works.I shall send it in due course of time.
Please let me know if you have copies of the books on Jat History got published by the Surajmal Memorial Education Society, New Delhi. Please senfd me a list of those books which you have. The rest I should be able to manage.
 
Aulikara-Goth or Symbol

lrburdak said:
There is a Rajasthani word

Olo kar ओलो कर = घूंघट करना

Ola is a word which means to hide.

Rajasthani and Malvi languages have common words and are similar languages.

I think the rulers of Aulikar clan were probably hidden for obvious reasons and may get this title.

Similarly the Guptas of the area also were hidden and got the title Gupt = hidden

The later brahmanical literature had coined such words for various clans. For example:

Fogat were termed as those who were hidden behind Fog plant in Rajasthan.

Burdak origin by Bhadwas also states that when kshatriyas were being killed by Parsurama one child of Burdak clan was burried under the sand and covered so termed Burdak=Bur+Dhak

It is a probability only.

QUOTE]

Luxman Ji, Quite interesting and on the spot etymologies! The hide connection is O.K. from our standpoint.They remained hidden for such a long time-both the Guptas and the Aulikaras. But if they were here amongst us today, they would certainly tell us that it was not the fault of their family name or their representatives if it later got buried. They used the term with a sense of pride to denote cetain meaning. Words have immense power. They convey rich variety of meanings depending on the central thread;s strength.Guptas got their family name from the name of their founder Shri Gupta. The second member of the name - Gupta kept on recuuring in the name of almost each of the rulers. It came to be called a Gupta+anvaya (the Gupta family or dynasty) in due course of time. The Era founded founded by Chandragupta-I in 319-20 came to be known and used as Gupta Kala/ prakala.
By the way May I invite Laxman Ji (and of course, all other friends), to visit my blog ' www.jatculture.blogspot.com for a look at the small article "The Veil Unveiled".
Thanks
Regard
Click to expand...
 
Could it be that we are running a little ahead of pedestrians like me?

Sri or Shri Gupt(a).

In the early seals, (from what I read) the term is Gut-asya( of the Gut). Am I wrong?


Another term for Gupt- is protector, defender.Gupt as 'hidden' would be stretching unnecessarily.

'Gut' to Gupt( defender) is a natural evolution.


The title in that case is generic, like Vardhan, Varman., Patel, Chaudhary

We should not fall into the trap, of seeking convenient nomenclatures.

We have discussed this before, and can continue the discussion there, on those threads.

Here let us seek clarification on the the term Aulikhara/Aulikhar/

Aulikara- what I see is the symbol of the crescent moon, not a clan name.

That symbol is found, I believe, on the coins of many people- Kushans, Harsh, Mukhar(is), Yashodharman( group of families), Shivji etc.


All the Risthal inscription talks about, is that the panygrist, inscriber, singing the praises ,describing PrakashDharman of having raised the

' Auilkhara Lachana' -the clan's /family's 'crest, the Aulikhara( moon symbol)' to new heights.

That does not make it a clan name.

If it was used a a goth then, we should find some Aulikhara Jats in the Mandsaur area.

Are there any jats in Mandsaur having as a goth- Aulikhara or any of its variants?

Ravi Chaudhary
 
Aulikara-Goth or Symbol

<ST1:pAulikara Goth or Symbol Ravi Ji,

1.I would agree with your interpretation of the meaning of the root Gup –rakshaNe (to Protect). The word GoptA occurs in several Gupta inscriptions in the same sense.


2. Let us now talk of SrI-Gupta and ShrI-Gupta. ShrI is the correct Sanskrit Word. If SrI appears (certainly) in some records (or coins) that would be taken as a mistake (which is not a rare thing in inscriptions as the engravers being generally less literate were prone to commit such mistakes. Starting from Samudragupta’s Allahabad Pillar Inscription to all the Gupta inscription giving the full geneology have the spelling as ShrI-Gupta. The meaning is ShriyA Gupta- protected by the Goddess of wealth.

3. The history of Gotras (Goth? Why this spelling I would like to understand) ) is interesting. The extant gotras would show that they are derived from so many sources. I recall Ravi Ji once having delved on this aspect quite extensively. Was it in the Jat History group posts/I do not exactly remember it now. As far as our current term Aulikara is concerned we may refer to the text in Yashdharman’s stone inscription which has Aulikara Lanchhana as an adjective for the compound word Atmavansha. Again in line 2 of the Risthal inscription we have the expression” AulikarAnvayasya Lakshma “ meaning-“the symbol of the whole Aulikara vansha” to describe the founder, rapavardhana.We know how nick name, a byoka, or title or a professional name assumes the role of gotra with the passage of time.

It serves the same purpose which gotra serveded. determine common origin, kinship etc. In short what helps in tracing sapindata performs the role of gotra.We could see the issue as one of totem which is synonimous with a clan name and serves also as a symbol.
 
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Rana ji

Allow me to continue to plod.

The picture of Sri/Shri Gupta, could well be that he was ' Sri Gut' .

Later as the family came under the aura of the Sanskrit knowing pandits, they were described in writing as, "Shri Gupt".

Sanskrit instead of prakrit ( the common speech) was used.

Later, yes Gupta is used, but this was not case earlier, and is not descriptive of the clan name.

The same occurs in the case of the 1st Maurya Chandra- Gut or Chandra Gupta.


GOTH/GOTRA.

In Jats we find usage of Goth not Gotra. Sanskritizing it only creats confusion.


Aulikhara

I appreciate how goth names start , evolve.


In the Aulikhara case, is there any trace of the Aulikharas today-In the Mandsuar area- the seat of their power.



I am very handicapped as my sanskrit is pretty close to zero.

But I do not see the Vansh word in the verse allied to Aulikara.

We are also relying upon Tewari's translation. He was not focused on the term Aulikara.

I am trying to encourage all of us to go the primary sources and re interpret the inscriptions from our perspective.

If that is done, I think we will get many a pleasant surprise.

Let us take a re look at the original Brahmi version.


Ravi

PS Any trace of these Aulikharas today around Mandsaur. Perhaps Burdakji can help. He has a first hand knowledge.
 
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Aulikara- Goth or Symbol

<ST1:pRavi Ji,
You are welcome to prod.
We must proceed from old to new in chronological order. Sanskrit comes first. Prakrit and Apabhransha follow. SrI could be a later corrupt form of original Sanskrit ShrI rather than the other way round.
Presuming the Guptas as Jats come from cebtral <ST1:place>Asia</ST1:place>,then their Sanskritisation and yet again connecting their growing language with the process of developing into modern vernaculars has been noted the favourite methodology of B.S.Dahiya. Deriving the term JATa from Gut is one example. In etymology neither sound similarity should be the guiding star nor we should be oblivious of the total context of words-history and linguistic principles. If we ignore these then we can derive any thing from any thing else.
I think Gupta was a family name which developed into a clan (not Gotra for social identity!). As Dsharatha Sharma had long back pointed out the gotra of the Gupta family was dhAraNa.We have it mentioned as the gotra of PrabhavatI GuptA, daughter of Chandragupta-II in the he 7 th line of the Rithpur Copper Plate Inscription of PrabhavatI GuptA- …Chandraguptasya duhitA dhArana-sagotrA …..
We write Aulikara not Aulikhara.
A wild guess.What about tracing the history of the word Holkar in our chase.
'Vansha' was mentioned as a synonym of ..’anvaya’, which occurs in line 2 of the Risthal Inscription in the expression “ Aulikar=Anvaya”(Aulikara+anvaya). What about the gotra OalA? (I personally would hesitate to proceed on these lines). It is hazardous without scientific tools historical linguistics.
Any way I agree with your approach to clod on.
 
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