Do you know ?

DrRajpalSingh said:
Friend,

You would appreciate that In 1988 when I did write the book, I had only recapitulated the existing literature in a few pages to introduce the topic of research regarding the emergence of the Jats during the 17th and 18th century as power to recon with in Indian politics under the leadership of Sinsinwars.

Tracing of the origin of Jats, being an independent vast topic of research in itself, was not the issue of my thesis.
Even giving my opinion on the origin of the Sinsinwars, I had kept the issue open for further research because of the fact that no conclusive evidence had come forth to prove the Yadu origin of the Sinsinwars of Bharatpur ruling dynasty.

Since some path breaking research findings have been provided of late including one by Dr. Hukam Singh Pawar, it is hoped that further research work can fully do justice to the topic: Origin of the Jats.

Thanks and regards
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Excellent Dr.Singh. Such crap as Yadu origin of Sinsinwars should be removed. We should move away from mythological and religious feedings of our origins and move towards factual, scientific and clan connections which are spread all across North West Bharat and Eurasia.
 
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maddhan1979 said:
Excellent Dr.Singh. Such crap as Yadu origin of Sinsinwars should be removed. We should move away from mythological and religious feedings of our origins and move towards factual, scientific and clan connections which are spread all across North West Bharat and Eurasia.
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The original root word should be "Jut", "Jat" or something closure. In Germanic areas and central Europe "Jutta" is a common female name.
 
Jats Juts and Jute

Hukum Singh Panwar (Pauria) has done some research in his book [wiki]The Jats:Their Origin, Antiquity and Migrations[/wiki], p.176

After the annexation of Panjab, Maharaja Dalip Singh was deported to England, his friend, Col. Sleeman, a former political officer-wrote to the Maharaja that he (Dalip Singh), being a Jat, was going to live among his own people in Kent who are also Jats from Jutland. That the people of Kent are Jats from Jutland is also asserted by Tod when he says that "The Jut brothers Hengist and Horsa, led a colony from Jutland and founded the Kingdom of Kent (Canthi 'a coaste' in Sanskrit as Kontha in Gothic and Kantha in Jatu dialects). The laws they there introduced, more especially the still prevailing one of gavel kind (were alone the sons share equally the ancestral property like the Jats of Haryana & Panjab), are purely Scythic". Does not the customary law of the British and Indian Jats remind us of its primary enforcement by their fore-most alleged forefather, Yayati (infra) who divided his kingdom equally among his five supposed sons?
 
Where was Original Kashi ?

Hukum Singh Panwar writes:The original Kashi, according to Dr. Silak Ram Phogat, was also situated in Haryana, the south-eastern part of the Sapta Saindhava country. Dr. Silak Ram Phogat has identified it, in his recent research, with Kameshawar, a Tirathsthan or centre of pilgrims (Mbt.Aranyaka Parva, 81. 46; Vamana Purana Saramahatmya, 14.42) traditionally known as Kasisvara, on the ruins of which now is the village named Theh Polar, 15 Km. NW of Kaithal (Kapisthal, birth-place of Hanuman), in the Guhla Tehsil of Kurukshetra district. ( [wiki]The Jats:Their Origin, Antiquity and Migrations[/wiki], p.194)
 
lrburdak said:
Where was Original Kashi ?

Hukum Singh Panwar writes:The original Kashi, according to Dr. Silak Ram Phogat, was also situated in Haryana, the south-eastern part of the Sapta Saindhava country. Dr. Silak Ram Phogat has identified it, in his recent research, with Kameshawar, a Tirathsthan or centre of pilgrims (Mbt.Aranyaka Parva, 81. 46; Vamana Purana Saramahatmya, 14.42) traditionally known as Kasisvara, on the ruins of which now is the village named Theh Polar, 15 Km. NW of Kaithal (Kapisthal, birth-place of Hanuman), in the Guhla Tehsil of Kurukshetra district. ( The Jats:Their Origin, Antiquity and Migrations, p.194)
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This is one very significant and interesting finding brought to light of the research conducted by Dr. Silak Ram Phogat, who was a very reputed Archaeologist who served as Professor of Ancient History and Indian Culture, Kurukshetra University and later moved to don the post of Professor and Chairman of History Department of MDU Rohtak. His intensive research work on the pre and proto history of Haryana reveals him as a man endowed with deep scholarship and analytic mind.

If this Kashi is older than the other Kashi then it would certainly be a good peiece of evidence to understand the Aryan tribes expansion beyond the Yamuna River.The presence of the Kashi in this part of Haryana in ancient times shows that with the expansion of Aryan tribes a new place in Uttar Pradesh was also addressed as Kashi which later on developed as a famous centre of Sanskrit studies.

Hence, the need of thorough study of the site to fix up its date line.
 
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Looking to important discovery of Kashi by Dr. Silak Ram Phogat we further researched and took the relevanr Chapter of Mahabharata on Jatland Wiki. You can see here - [wiki]Vana Parva, Mahabharata/Book III Chapter 80[/wiki]

which continues in next chapter here - [wiki]Vana Parva, Mahabharata/Book III Chapter 81[/wiki]



Here Bhisma asks Rishi Pulastya - I have some religious doubts in respect of tirthas.

Pulastya replies- I will tell you the merits attached to tirthas and which constitute the refuge of the Rishis.

For convenience of understanding I have bulleted with sanskrit names of Tirthas in the text which runs in continuity.

The para about Kashi in Chapter 81 is:

Kasiswara (काशेश्वर) - having bathed in this tirtha one becometh freed from all diseases and is adored in the abode of Brahma.

46 ततॊ ऽमबुवश्यं धर्मज्ञ समासाद्य यथाक्रमम
कॊशेश्वरस्य तीर्थेषु सनात्वा भरतसत्तम
सर्वव्याधिविनिर्मुक्तॊ बरह्मलॊके महीयते

This chapter also mentions Prithudaka, present [wiki]Pehowa[/wiki] (पेहोवा) the ancient pilgrim town in Kurukshetra District in Haryana. Its ancient name was Prithudaka (पृथूदक).

This chapter in Mahabharata - [wiki]Vana Parva, Mahabharata/Book III Chapter 81[/wiki] narrates about Prithudaka as under:

Prithudaka (पृथूदक), belonging to Kartikeya. One should bathe there and occupy oneself in the worship of the Pitris and the gods. Whatever evil hath been committed, knowingly or unknowingly, by man or woman, impelled by human motives, is all destroyed, O Bharata, by a bath in that tirtha. Bathing there one obtaineth, too, the merit of the horse-sacrifice and heaven also. The learned have said that Kurukshetra is holy; that holier than Kurukshetra is the Saraswati; that holier than the Saraswati are all the tirthas together, and that holier than all the tirthas together is Prithudaka. He that engaged in the recitation of prayers casteth off his body at Prithudaka, which is the best of all tirthas, becometh an immortal. It hath been sung by Sanatkumara and by the high-souled Vyasa, and it is in the Vedas also, that one should, O king, go to Prithudaka, with subdued soul. O son of Kuru race, there is no tirtha which is superior to Prithudaka. Without doubt, that tirtha is purifying, holy and sin-destroying. O best of men, it hath been said by learned persons that men, however sinful, by bathing in Prithudaka, go to heaven.
 
The Mahabharata reference to Kasiswara in continuation followed by Pehowa further lends support to the need of intensive research on the identification of ancient Kashi/Kasi.
 
Interesting thig is that Prithudaka, present Pehowa, is mentioned to be of Vedic times. It mentions Tirtha where Saraswati mingleth with the sea. Which Sea?

It again mentions: Saraswati disappearing on the breast of Meru, re-appeareth at Chamasa (चमस).
 
lrburdak said:
Interesting thig is that Prithudaka, present Pehowa, is mentioned to be of Vedic times. It mentions Tirtha where Saraswati mingleth with the sea. Which Sea?

It again mentions: Saraswati disappearing on the breast of Meru, re-appeareth at Chamasa (चमस).
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Burdakji,

Could you quote full contextual matter from both the Mhbt and the Veda as referred in the post for further investigation by scholars.

Thanks
 
See [wiki]Vana Parva, Mahabharata/Book III Chapter 81[/wiki] . Prithudaka is mentioned in details in Shlokas 122-129. Reproduced below:

122 ततॊ गच्छेत राजेन्द्र तीर्थं तरैलॊक्यविश्रुतम

पृथूदकम इति खयातं कार्तिकेयस्य वै नृप

तत्राभिषेकं कुर्वीत पितृदेवार्चने रतः

123 अज्ञानाज जञानतॊ वापि सत्रिया वा पुरुषेण वा

यत किं चिद अशुभं कर्मकृतं मानुषबुद्धिना

124 तत सर्वं नश्यते तस्य सनातमात्रस्य भारत

अश्वमेध फलं चापि सवर्गलॊकं च गच्छति

125 पुण्यम आहुः कुरुक्षेत्रं कुरुक्षेत्रात सरस्वतीम

सरस्वत्याश च तीर्थानि तीर्थेभ्यश च पृथूदकम

126 उत्तमे सर्वतीर्थानां यस तयजेद आत्मनस तनुम

पृथूदके जप्यपरॊ नैनं शवॊ मरणं तपेत

127 गीतं सनत कुमारेण वयासेन च महात्मना

वेदे च नियतं राजन अभिगच्छेत पृथूदकम

128 पृथूदकात पुण्यतमं नान्यत तीर्थं नरॊत्तम

एतन मेध्यं पवित्रं च पावनं च न संशयः

129 तत्र सनात्वा दिवं यान्ति अपि पापकृतॊ जनाः

पृथूदके नरश्रेष्ठ पराहुर एवं मनीषिणः

Translation: O king, to the tirtha celebrated over the three worlds, which is called

Prithudaka , belonging to Kartikeya. One should bathe there and occupy oneself in the worship of the Pitris and the gods. Whatever evil hath been committed, knowingly or unknowingly, by man or woman, impelled by human motives, is all destroyed, O Bharata, by a bath in that tirtha. Bathing there one obtaineth, too, the merit of the horse-sacrifice and heaven also. The learned have said that Kurukshetra is holy; that holier than Kurukshetra is the Saraswati; that holier than the Saraswati are all the tirthas together, and that holier than all the tirthas together is Prithudaka. He that engaged in the recitation of prayers casteth off his body at Prithudaka, which is the best of all tirthas, becometh an immortal. It hath been sung by Sanatkumara and by the high-souled Vyasa, and it is in the Vedas also, that one should, O king, go to Prithudaka, with subdued soul. O son of Kuru race, there is no tirtha which is superior to Prithudaka. Without doubt, that tirtha is purifying, holy and sin-destroying. O best of men, it hath been said by learned persons that men, however sinful, by bathing in Prithudaka, go to heaven.

Note- See Vedas as mentioned in shloka 127
 
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Where Pururavas were born?

To know this go to Jatland link - [wiki]Vana Parva, Mahabharata/Book III Chapter 90 [/wiki]

In this chapter Dhaumya Rishi describes the tirthas and sacred spots that lie to the north. I quote some:

Gangadwara (गङ्गा दवार) (3.88.18). O king, Sanatkumara regardeth that spot visited by Brahmarshis, as also the tirtha,

Kanakhala (कनखल) (3.88.19) that is near to it), as sacred. There also is the mountain named,

Puru-Parvata (पुरु-पर्वत) (3.88.19) which is resorted to by great Rishis and where Pururavas was born, and Bhrigu practised ascetic austerities.

Note - Here it clearly mentions that Pururavas were born at Puru-Parvata (पुरु-पर्वत), which is near Kanakhala (कनखल) . This place is known to us.
 
Sant Shiromani Bhakt Foolabai.

Foolabai (फूलांबाई/फूली बाई) (1568 - 1646) was a famous Jat woman popularly known as Sant Shiromani Bhakt Foolabai. Phulabai was born in 1568 AD in the family of Jat chieftain Hema Ram of Manju gotra in the village Manjhwas situated at a distance of 20 km from Nagaur district Headquarters. She took living samadhi in Manjhwas in 1646 AD. She was fully devoted to Lord Rama right from childhood and spent her most of time in "Bhakti" and "Kirtana" of Shri Ram.

Foolabai was a very brave and strong devotee of God. She was popular in her devotion of God during the ruling period of Emperor Aurangzeb (1618 - 1707). When Aurangzeb sent Raja Jaswant Singh of Jodhpur (1638-1678) to attack Kabul, a group of saints had visited the village Manjhwas. They had discussions on spiritual subjects with Foolabai and they were so much impressed by her discourses that they became her followers. The influence of Foolabai was so much on them that they praised her saintliness to Maharaja Jaswant Singh when they went to Kabul and asked him if he had come from the land of Foolabai. Astonished by the name and fame of Foolabai, Jaswant Singh decided to see her in person. And he went to her village for this purpose. Maharaja was very much influenced by her preachings and brought her to Jodhpur to benefit the maharanis of the royal palace. After some time she came back to Manjhwas and took there living samadhi at the age of 78 years in 1646. She has been very popular subject of folk songs in the Marwar region of Rajasthan.
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Note: We have researched a lot of content about this great Sant Phulabai and matter has been added on Jatland in Hindi for the general readers.

Click to read - [wiki]Foola Bai[/wiki]
 
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I don’t know whether this information is shared on JatLand earlier or not that there are two jat MLA in J & K
SHAM CHAUDHARY FROM SUCHETGARH SEAT
SUKHNANDAN CHAUDHARY FROM MARH SEAT
Both won from BJP ticket
 
vishkal said:
I don’t know whether this information is shared on JatLand earlier or not that there are two jat MLA in J & K
SHAM CHAUDHARY FROM SUCHETGARH SEAT
SUKHNANDAN CHAUDHARY FROM MARH SEAT
Both won from BJP ticket
Click to expand...

Thanks for sharing the information and congratulations for your excellent opening post on the jatland..com

Hope you will continue to contribute to enrich the forum by sharing such meaningful information in future too.
 
vishkal said:
I don’t know whether this information is shared on JatLand earlier or not that there are two jat MLA in J & K
SHAM CHAUDHARY FROM SUCHETGARH SEAT
SUKHNANDAN CHAUDHARY FROM MARH SEAT
Both won from BJP ticket
Click to expand...

Welcome on Jatland !!!

The info provided by you has been added to Jatland Wiki at - [Wiki]Jammu and Kashmir[/Wiki]

You may expand this page.
 
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