Definition of being JAT
- Thread starter suniljakhar
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Jat in world languages
Since we are discussing about definition of Jat it is advisable to know how Jat is written invarious languages of World. This will help to find the root of Jat. I give here an article about Jats in Svenska language.
Jats = Jater in Svenska language
It is at http://sv.wikipedia.org/wiki/Jater
Can members write in other languages?
Since we are discussing about definition of Jat it is advisable to know how Jat is written invarious languages of World. This will help to find the root of Jat. I give here an article about Jats in Svenska language.
Jats = Jater in Svenska language
It is at http://sv.wikipedia.org/wiki/Jater
Can members write in other languages?
jitendershooda
New member
How silly ..... let me know about any single case like this in ur so called Sirsa side. Get some knowledge first and then try to comment. I didn't came across any single case like this in Sirsa Distt till date .
suniljakhar
New member
Thanks Jitu,
No doubt the thread you have shared is really important in context to the current discussion. Majorly I agree to you but I would like to discuss language part (Choice of Hindi or Haryanvi) with you on thread or in person.
Also, would appreciate if you could share the thread started by Neelam ji.
No doubt the thread you have shared is really important in context to the current discussion. Majorly I agree to you but I would like to discuss language part (Choice of Hindi or Haryanvi) with you on thread or in person.
Also, would appreciate if you could share the thread started by Neelam ji.
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suniljakhar
New member
Some Data points collected so far...
So to sum up thread based on discussion till yet, cannot draw conclusion but thought to compile data points –
"Being a JAT" has following areas involved –
1) Very origin of JAT race
2) Literal meaning of JAT word
3) Tribal Laws which have the “Genetic” concept involved
4) Hindu Marriage act (I haven’t googled it thoroughly, don’t have suffice knowledge to comment upon so far)
5) And associated CULTURE with being JAT, ‘Culture’ may include (traditions, festivals, Folk music and dance, sub language or dialect, written literature, unwritten dialect, eating habits, source of living i.e. ‘aazivika ka sadhan - rojgar’ - basically the farming in old timings but now it is diverse in nature, not only limited with farming…list goes on)
6) ‘Flexibility’ versus ‘Rigidity’ of being JAT in present time
Feel free to add more points, I might have missed and that is why this thread is meant for
At least to me, the above data points have given me enough reason to study a lot more stuff.
So to sum up thread based on discussion till yet, cannot draw conclusion but thought to compile data points –
"Being a JAT" has following areas involved –
1) Very origin of JAT race
2) Literal meaning of JAT word
3) Tribal Laws which have the “Genetic” concept involved
4) Hindu Marriage act (I haven’t googled it thoroughly, don’t have suffice knowledge to comment upon so far)
5) And associated CULTURE with being JAT, ‘Culture’ may include (traditions, festivals, Folk music and dance, sub language or dialect, written literature, unwritten dialect, eating habits, source of living i.e. ‘aazivika ka sadhan - rojgar’ - basically the farming in old timings but now it is diverse in nature, not only limited with farming…list goes on)
6) ‘Flexibility’ versus ‘Rigidity’ of being JAT in present time
Feel free to add more points, I might have missed and that is why this thread is meant for
At least to me, the above data points have given me enough reason to study a lot more stuff.
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C
charusang
Guest
Image of jats is not positive among many Indians. Even within jat community, there is stereotyping of jats from different cities, states, a mostly negative image. People say they are better then jats from this city or state. Is there some truth to all this stereotyping? Must be atleast a little. One or a few bad egg makes all eggs stink to these close minded and biased people with their own axes to grind.
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arvind1069
New member
just a little bit of correction here. ulopi was a nagkanya from paatal lok (present day america), and paandu married an iranian girl called "maadri" from madra desh which is iran at present.
C
cma123
Guest
wonderful thread wd Great Informtn,
so soory to disturb the serious talk bt wud definately want to say that ... it's an owsum thread wd Great Info,frm senior members,
i dn't hv any thing to say in this bt yes i m able to gain a lot of knowledge abt our community,..
so soory to disturb the serious talk bt wud definately want to say that .
.. it's an owsum thread wd Great Info,frm senior members,i dn't hv any thing to say in this bt yes i m able to gain a lot of knowledge abt our community,..
I asked some questions to myself before furthering my point of view.
What is the specific traits, qualities or advantages one has that makes an individual so special to be proud of?
What is more important, qualities, features and knowledge inherited from parents or the association with community from that parents come from?
What is that one would feel more proud of, to be the part of that social group or proud of the parents who are responsible of his or her existence?
Is jat community a model community that one should be proud of?
What and how an individual , born in a lower caste, say Harijan should feel about his origin? Would her or she be less proud of his or her parents?
Could or should a Harijan be proud to be part of that community?
Isn't the association of a Harijan to his community, the reason of low self esteem in most individuals!
After pondering upon these questions, I have come to the conclusion that feeling of proud to a group or community is external and thus superficial. I am sure, a jat from Maharashtra or MP would feel differently. Other factors, like language, culture etc. are not Jat specific but regions. Culturally, a Maharastrian Jat would be closer a Maharastrian Branman than even a MP Jat.
That is why, education and migration would have great effect on every individual , on every jat and thus change perception and thinking! Perception towards community would differ among people from village, smaller town and a metropolitan city!
Cheers!
What is the specific traits, qualities or advantages one has that makes an individual so special to be proud of?
What is more important, qualities, features and knowledge inherited from parents or the association with community from that parents come from?
What is that one would feel more proud of, to be the part of that social group or proud of the parents who are responsible of his or her existence?
Is jat community a model community that one should be proud of?
What and how an individual , born in a lower caste, say Harijan should feel about his origin? Would her or she be less proud of his or her parents?
Could or should a Harijan be proud to be part of that community?
Isn't the association of a Harijan to his community, the reason of low self esteem in most individuals!
After pondering upon these questions, I have come to the conclusion that feeling of proud to a group or community is external and thus superficial. I am sure, a jat from Maharashtra or MP would feel differently. Other factors, like language, culture etc. are not Jat specific but regions. Culturally, a Maharastrian Jat would be closer a Maharastrian Branman than even a MP Jat.
That is why, education and migration would have great effect on every individual , on every jat and thus change perception and thinking! Perception towards community would differ among people from village, smaller town and a metropolitan city!
Cheers!
ravindersura
New member
bhai chhoh me puchhe s to koni batau , pyaar ta puchhega to gaam bi bata deunga aur naam bi bata deunga... suttye na chalya karo aankh khol ke dekhiye ek aadha gaam pa jya ga...
suniljakhar
New member
Dear Ravinder, I believe every JL member who is interested in this thread must be anticipating this information from you.
Your updates will definitely give a point to discuss it further, so I personally urge you to share this imp piece of information as which Hindu JAT villages you are talking about where in people get married in their own village. And are you saying that JAT people are going for intercaste marriage or same caste marriage in their own village? And, Bishnoe and Sikh Jats must also be leaving atleast 2 or 3 surnames while marrying if its same caste marriage ?
In fact whenever we discuss something which is not so simple to conclude say "Inter caste marriage", almost everybody while discussing such topics always tend to put a punch line "After all its a very personal matter
"; I was thinking where this "Individuality" should get stopped? or should not get stopped ?
What values more at certain point of time in such cases - Individuality or society/culture which you are a part of ? Is there any defining limit of "Individuality" ?
And even some JAT people have not minded marrying gals sharing their own mother's 'gotra'. If somebody now asks me as who has married, I am sorry I can not fetch you that information but this is truth and one can observe this around if you are awakened.
Like Ravinder said, in some JAT villages people marry from their own village, Aaj ek gaon me shadiya ho rhi hen, kal koe or "Individuality" pe utar aayega and same "gotra" me hi 'bya' kar lega and kahega ki ab paeda hoga real JAT
Am I exaggerating this conscience?
Your updates will definitely give a point to discuss it further, so I personally urge you to share this imp piece of information as which Hindu JAT villages you are talking about where in people get married in their own village. And are you saying that JAT people are going for intercaste marriage or same caste marriage in their own village? And, Bishnoe and Sikh Jats must also be leaving atleast 2 or 3 surnames while marrying if its same caste marriage ?
In fact whenever we discuss something which is not so simple to conclude say "Inter caste marriage", almost everybody while discussing such topics always tend to put a punch line "After all its a very personal matter
"; I was thinking where this "Individuality" should get stopped? or should not get stopped ? What values more at certain point of time in such cases - Individuality or society/culture which you are a part of ? Is there any defining limit of "Individuality" ?
And even some JAT people have not minded marrying gals sharing their own mother's 'gotra'. If somebody now asks me as who has married, I am sorry I can not fetch you that information but this is truth and one can observe this around if you are awakened.
Like Ravinder said, in some JAT villages people marry from their own village, Aaj ek gaon me shadiya ho rhi hen, kal koe or "Individuality" pe utar aayega and same "gotra" me hi 'bya' kar lega and kahega ki ab paeda hoga real JAT
Am I exaggerating this conscience?
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’ज्ञ’ एक संयुक्त अक्षर है जो ज + ञ से बना है । जब हम "ज्ञान" बोलते हैं तो उसे ’ज्यांन’ (jyaan) उच्चारण करना चाहिये । परन्तु हिन्दी में हम आम तौर पर ’ग्यान’ (gyan) बोलते हैं । इसी प्रकार "यज्ञ" को "यज्यं" बोलना चाहिये पर आजकल सब "यग्य’ (yagya) बोलते हैं जो कि संस्कृत में अशुद्ध उच्चारण माना जायेगा ।
वैसे दक्षिण भारतीय इस अक्षर (ज्ञ) का उच्चारण ठीक करते हैं । इसलिए ’यज्ञ’ को यज्यं (yajna) लिखते भी हैं ।
चूंकि, वर्ग च-छ-ज-झ-ञ का अन्तिम अक्षर ’ञ’ आजकल लुप्तप्राय हो चुका है, इसका प्रयोग कम हो गया है । जैसे "व्यञ्जन" को व्यंजन "प्रत्यञ्चा" को प्रत्यंचा और "पञ्चायत" को पंचायत लिखकर काम चला लेते हैं ।
महाभारत के पश्चात संस्कृत का प्रयोग कम होने लगा और कई प्रकार की प्राकृत भाषायें उभर कर सामने आईं । उनमें भी "ञ" अक्षर का प्रयोग कम होता गया ।
इसलिये "ज्ञात" में ज्ञ (ज + ञ) के स्थान पर "ज" रह गया और "त" की जगह "ट" ने ले ली और "जाट" शब्द प्रयोग होने लगा ।
"ज्ञाति" के स्थान पर "जाति" लिखा जाने लगा ।
यह मामला उच्चारण-स्थान का है जिसको सामने बैठकर, बोलकर समझाना आसान है, लिख कर समझाना जरा मुश्किल । पर उम्मीद है कि इस जटिलता को आप समझ जायेंगे ।
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’ज्ञ’ एक संयुक्त अक्षर है जो ज + ञ से बना है । जब हम "ज्ञान" बोलते हैं तो उसे ’ज्यांन’ (jyaan) उच्चारण करना चाहिये । परन्तु हिन्दी में हम आम तौर पर ’ग्यान’ (gyan) बोलते हैं । इसी प्रकार "यज्ञ" को "यज्यं" बोलना चाहिये पर आजकल सब "यग्य’ (yagya) बोलते हैं जो कि संस्कृत में अशुद्ध उच्चारण माना जायेगा ।
वैसे दक्षिण भारतीय इस अक्षर (ज्ञ) का उच्चारण ठीक करते हैं । इसलिए ’यज्ञ’ को यज्यं (yajna) लिखते भी हैं ।
चूंकि, वर्ग च-छ-ज-झ-ञ का अन्तिम अक्षर ’ञ’ आजकल लुप्तप्राय हो चुका है, इसका प्रयोग कम हो गया है । जैसे "व्यञ्जन" को व्यंजन "प्रत्यञ्चा" को प्रत्यंचा और "पञ्चायत" को पंचायत लिखकर काम चला लेते हैं ।
महाभारत के पश्चात संस्कृत का प्रयोग कम होने लगा और कई प्रकार की प्राकृत भाषायें उभर कर सामने आईं । उनमें भी "ञ" अक्षर का प्रयोग कम होता गया ।
इसलिये "ज्ञात" में ज्ञ (ज + ञ) के स्थान पर "ज" रह गया और "त" की जगह "ट" ने ले ली और "जाट" शब्द प्रयोग होने लगा ।
"ज्ञाति" के स्थान पर "जाति" लिखा जाने लगा ।
यह मामला उच्चारण-स्थान का है जिसको सामने बैठकर, बोलकर समझाना आसान है, लिख कर समझाना जरा मुश्किल । पर उम्मीद है कि इस जटिलता को आप समझ जायेंगे ।
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Learn more sanskrit
अनुस्वार (.) - स्वर के बाद नासिका से उच्चारण होने वाली ध्वनि को अनुस्वार कहते हैं. निचे प्रत्येक लाइन में अनुस्वार (.) का सही उच्चारण बताया गया है . इसका उच्चारण आगे आने वाले व्यंजन के पंचम वर्ण के समान होता है. इसके उच्चारण में ज्यादातर लोग गलती करते हैं. जैसे -
अंक में अनुस्वार का उच्चारण क् के पंचम वर्ण ङ् के समान होता है. सही उच्चारण - अङ्क
अंजलि में अनुस्वार का उच्चारण च् के पंचम वर्ण ञ् के समान होता है. सही उच्चारण - अञ्जलि
दंड में अनुस्वार का उच्चारण ट् के पंचम वर्ण ण् के समान होता है. सही उच्चारण - दण्ड
अंतर में अनुस्वार का उच्चारण त् के पंचम वर्ण न् के समान होता है. सही उच्चारण - अन्तर
भूकंप में अनुस्वार का उच्चारण प् के पंचम वर्ण म् के समान होता है. सही उच्चारण - भूकम्प
अनुस्वार (.) - स्वर के बाद नासिका से उच्चारण होने वाली ध्वनि को अनुस्वार कहते हैं. निचे प्रत्येक लाइन में अनुस्वार (.) का सही उच्चारण बताया गया है . इसका उच्चारण आगे आने वाले व्यंजन के पंचम वर्ण के समान होता है. इसके उच्चारण में ज्यादातर लोग गलती करते हैं. जैसे -
अंक में अनुस्वार का उच्चारण क् के पंचम वर्ण ङ् के समान होता है. सही उच्चारण - अङ्क
अंजलि में अनुस्वार का उच्चारण च् के पंचम वर्ण ञ् के समान होता है. सही उच्चारण - अञ्जलि
दंड में अनुस्वार का उच्चारण ट् के पंचम वर्ण ण् के समान होता है. सही उच्चारण - दण्ड
अंतर में अनुस्वार का उच्चारण त् के पंचम वर्ण न् के समान होता है. सही उच्चारण - अन्तर
भूकंप में अनुस्वार का उच्चारण प् के पंचम वर्ण म् के समान होता है. सही उच्चारण - भूकम्प
Main spots of human voice utterances
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कण्ठ, तालु, मूर्धा, दन्त, ओष्ठ और नासिका - ये मुख्य उच्चारण स्थान हैं । यदि हम पाणिनी की व्याकरण (अष्टाध्यायी) के ये सूत्र याद कर लें तो इनका स्वरूप व स्थान कभी भूलेंगे नहीं । ये छोटे सूत्र ये हैं :
अकुहविसर्जनीयानां कंठः - अ, आ, 'क' वर्ग के अक्षर (क-ख-ग-घ-ङ), ह और विसर्ग - इनका उच्चारण स्थान कंठ होता है ।
इचुयशानां तालु - इ, ई, 'च' वर्ग के अक्षर (च-छ-ज-झ-ञ), य और श - इनका उच्चारण स्थान तालु होता है ।
ऋटुरषाणां मूर्धा - ऋ, 'ट' वर्ग के अक्षर (ट-ठ-ड-ढ-ण) र और ष - ये मूर्धा से बोले जाते हैं ।
ॡतुलसानां दन्ताः - ॡ, 'त' वर्ग के अक्षर (त-थ-द-ध-न) और स - ये दांतों से उच्चारित होते हैं - जब तक हमारी जीभ दांतों को नहीं छूती, ये नहीं बोले जा सकते ।
उपूपध्मानीयानामोष्टौ - उ, ऊ 'प' वर्ग के अक्षर (प-फ-ब-भ-म) और सीटी (ध्मा) की आवाज - ये सब ओठों से उच्चारित होते हैं
ञमङणनानां नासिका च - ङ, ञ, ण, न, म - ये अपने-अपने वर्ग के अतिरिक्त नासिका द्वारा भी उच्चारित होते हैं । यदि अपने नाक को हम उंगलियों से दबा कर ये अक्षर बोलें तो ध्वनि नहीं निकलेगी ।
वकारस्य कण्ठोष्ठं - 'व' शब्द कंठ और ओंठों से बोला जाता है ।
हमारी जीभ उच्चारण में विशेष योग देती है, फिर भी ’जिह्वा’ या जीभ को महर्षि पाणिनि ने कोई जगह नहीं दी क्योंकि अकेली जीभ कोई शब्द नहीं निकाल सकती ! है न मजेदार बात !
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कण्ठ, तालु, मूर्धा, दन्त, ओष्ठ और नासिका - ये मुख्य उच्चारण स्थान हैं । यदि हम पाणिनी की व्याकरण (अष्टाध्यायी) के ये सूत्र याद कर लें तो इनका स्वरूप व स्थान कभी भूलेंगे नहीं । ये छोटे सूत्र ये हैं :
अकुहविसर्जनीयानां कंठः - अ, आ, 'क' वर्ग के अक्षर (क-ख-ग-घ-ङ), ह और विसर्ग - इनका उच्चारण स्थान कंठ होता है ।
इचुयशानां तालु - इ, ई, 'च' वर्ग के अक्षर (च-छ-ज-झ-ञ), य और श - इनका उच्चारण स्थान तालु होता है ।
ऋटुरषाणां मूर्धा - ऋ, 'ट' वर्ग के अक्षर (ट-ठ-ड-ढ-ण) र और ष - ये मूर्धा से बोले जाते हैं ।
ॡतुलसानां दन्ताः - ॡ, 'त' वर्ग के अक्षर (त-थ-द-ध-न) और स - ये दांतों से उच्चारित होते हैं - जब तक हमारी जीभ दांतों को नहीं छूती, ये नहीं बोले जा सकते ।
उपूपध्मानीयानामोष्टौ - उ, ऊ 'प' वर्ग के अक्षर (प-फ-ब-भ-म) और सीटी (ध्मा) की आवाज - ये सब ओठों से उच्चारित होते हैं
ञमङणनानां नासिका च - ङ, ञ, ण, न, म - ये अपने-अपने वर्ग के अतिरिक्त नासिका द्वारा भी उच्चारित होते हैं । यदि अपने नाक को हम उंगलियों से दबा कर ये अक्षर बोलें तो ध्वनि नहीं निकलेगी ।
वकारस्य कण्ठोष्ठं - 'व' शब्द कंठ और ओंठों से बोला जाता है ।
हमारी जीभ उच्चारण में विशेष योग देती है, फिर भी ’जिह्वा’ या जीभ को महर्षि पाणिनि ने कोई जगह नहीं दी क्योंकि अकेली जीभ कोई शब्द नहीं निकाल सकती ! है न मजेदार बात !
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narenderkharb
Active member
Sunil ,Ravinder to dharam sankat me fass gaya ,le main hi bata deta hun .
Famous Dharba kalaan village is one such village .But they leave three or four clans in such marriages.
jat is a community not confined to gotras, it is a way of living but we must follow our tradiions. Why young generations is marrying out of jats is for everybody to analysis and address, Is this the trend with all others religion or creeds. No!!!! We are outsourcing our young generations amongst maximum Punjabis only. Please confine to our gotras to carry forward our generation less we also tend to become khichri.
vivektaliyan
New member
good effort
I am very thankful to the members of this thread for shairing such knowledge full information about our community. Some points I know .
But there is more which I have caught. So again very very thanks for this valuable thread
I am very thankful to the members of this thread for shairing such knowledge full information about our community. Some points I know .
But there is more which I have caught. So again very very thanks for this valuable thread
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