Jats in Indian epics

[cooljat]

Kudos to u, Uncleji!!

Burdak Uncle,
Salutations to u!!

Thanx a ton for this really enlighting information about my gotra Takhar!!!
I've been searchin since long to know a bit more about Takhar history!!
Finally, as expected ur the one who enlighted me with this really rare info.

I'm really glad to learn about my gotra's glorious history!!!

Thanks a lot....we are proud of u!!

keep diggin the history!!

warm regards!!!


Rock on
Jit

Takhar (ताखर) is gotra of Jats found in Districts Ganganagar, Jhunjhunu, Sikar and Jaipur in Rajasthan. They are also in Bhopal and Mandsaur districts in Madhya Pradesh & Narnaul and Mahendergarh in Haryana. Takhar is also a province in Afghanistan.

History

Bhim Singh Dahiya[1] mentions about this clan. In ancient past they were also known as Tokhar or Tusar. Markandeya Purana mentions them with Kambojas, Barbaras and Chinas and are called Vahyāto Narāh, i.e. "outside people".[2] This shows that they were not still considered Indian at the time of Markandeya Purana. Mahabharata mentions Tukhāras as well as Tusaras. Tuśārs are mentioned by the Vāyu Purāna. [3] There it is clear that Tukhars and Tuśārs were different. That is why we have Takhars as well as Tusar clans among the Jats. Mahabharata places them beyond the Himalayas and correctly so. Takhara has been mentioned in Salya Parva of Mahabharata as one of the names of those combatants armed with diverse weapons and clad in diverse kinds of robes and ornaments, that Skanda procured at his ceremony of investiture. Harivansha mentions them with Sakas, Pahlavas, and others and they are branded as Mlecchas - another proof of their Centra Asian origin and conquering nature. But the Greek writer Strabo has only praise them, in spite of the fact that they had destroyed the Greek kingdoms of Bactria. Says he:

"The best known as the nomad tribes are those who drove away the Greeks out of Bactria, the Asi, the Pasiani, the Tochri and Śacarauli, who came from the country on the other side of Jaxartes...[4], [5]

Here Asi are another name of the Sakas (Asiagh Jats, Asik, Arsika); the Pasiani has been rightly corrected as Kusiani (the Kushanas), and Tochri are the Takhar, and Sacarauli are the Sakaravakas of Puranas. Lassen, identifies Tochares with the Tukhars and locates them in north Hindukush. [6], [7]

Their role in the history of Kashmir in 9/10th century is important. The Tokhars are an important clan with a brilliant past. Their clan gave their name to a language (Tokhari), to a country (Tokharistan). They seem to have come to India in the second century BC to second century AD.[8]

Bhim Singh Dahiya mentions about Takhar Jats in Sindh at the time of attack in 712 AD. They have been mentioned as Buddhist rulers of Siwistan. They made peace with Mohmad bin Qasim. Their ruler at that time was Kaka, son of Kotal and the grandson of Bhandargu Bhangu, a Jat of Bhangu clan. Qasim then asked Kaka, "Oh, Chief of Hind, what is your mode of bestowing honour?" Kaka replied, "Granting a seat, and investing with a garment of silk, and tying a turban round the head. It is the custom of our ancestors, the Jat Samanis". (Here the word Samani stands for the Buddhists, showing thereby that the Jats were Buddhist at that time). Another Jat, Banana son of Hanzala also came to the side of Qasim and Takhar Jats under Moka, son of Bisaya were brought before Qasim, who treated them with kindness and respect. A grand umbrella surmounted by a peacock, a chair and a robe of honour were bestowed upon him. All his Takhars were favoured with robes and saddled horses. Historians relate that the first umbrella of Rāṇagi, or chiefship, which he gave, was this to Moka.[9] Here it should be noted that like the Rai, Rana is also a title meaning chief. It should also be noted that these Takhar Jats were honourably given saddled horses by Mohmad bin Qasim.[10]

Distribution in Rajasthan

Locations in Jaipur district - Khatipura, Kisangarh, Renwal, Chomu, Badhal,

Villages in Sikar district - Balu Baba Ki Dhani, Maganpura (Dantaramgarh),

Villages in Jhunjhunu district - Narhar,

Distribution in Madhya Pradesh

Found in Madhya Pradesh in Bhopal, [Mandsaur]] districts.

Villages in Mandsaur district - Betikheri, Bugalia (Gujarda), Kacharia Jat, Laduna (Sitamau), Malhargarh, Mandsaur, Mandsaur, Nataram (Sitamau), Pipalkhuta, Ralayta (Multanpura), Ranayra (Sitamau),

Notable persons from this gotra

* Bajrang Lal Takhar
* Dharmpal Takhar
* Karan S. Takhar

References

1. ↑ Bhim Singh Dahiya, Jats the Ancient Rulers, p. 272-273
2. ↑ LVII, 39
3. ↑ XIV, 118
4. ↑ Strabo, XI, 151
5. ↑ Bhim Singh Dahiya, Jats the Ancient Rulers, p. 273
6. ↑ B C Law, op. cit., p. 396
7. ↑ Bhim Singh Dahiya, Jats the Ancient Rulers, p. 273
8. ↑ Bhim Singh Dahiya, Jats the Ancient Rulers, p. 273
9. ↑ Elliot and Dowson: History of India as told by its Own Historians, Vol. I, p. 165
10. ↑ Bhim Singh Dahiya, Jats the Ancient Rulers, p. 215
**************************
Note - This article is also available on Jatlan Wiki at URL

http://www.jatland.com/home/Takhar

 

[narenderkharb]

Takhar (ताखर) is gotra of Jats found in Districts Ganganagar, Jhunjhunu, Sikar and Jaipur in Rajasthan.

Bhim Singh Dahiya mentions about Takhar Jats in Sindh at the time of attack in 712 AD. They have been mentioned as Buddhist rulers of Siwistan. They made peace with Mohmad bin Qasim. Their ruler at that time was Kaka, son of Kotal and the grandson of Bhandargu Bhangu, a Jat of Bhangu clan. Qasim then asked Kaka, "Oh, Chief of Hind, what is your mode of bestowing honour?" Kaka replied, "Granting a seat, and investing with a garment of silk, and tying a turban round the head. It is the custom of our ancestors, the Jat Samanis". (Here the word Samani stands for the Buddhists, showing thereby that the Jats were Buddhist at that time). Another Jat, Banana son of Hanzala also came to the side of Qasim and Takhar Jats under Moka, son of Bisaya were brought before Qasim, who treated them with kindness and respect. A grand umbrella surmounted by a peacock, a chair and a robe of honour were bestowed upon him. All his Takhars were favoured with robes and saddled horses. Historians relate that the first umbrella of Rāṇagi, or chiefship, which he gave, was this to Moka.[9] Here it should be noted that like the Rai, Rana is also a title meaning chief. It should also be noted that these Takhar Jats were honourably given saddled horses by Mohmad bin Qasim.[10]

Laxman Ji


Dahiya Saheb has made certain basic mistakes if he wrote this in his book.

Moka was an enemy of Jats rather a jat himself .

Kaka Kotal may or may not be a Jat ,Though English historian proclaim him Jat

but I doubt that as when Jat army went in the night to make a surprise attack on Kasim and lost its way ,he didn't accompany them instead went to Kasim in the morning and told plan of Jats.

I didn't read about Takhar clan of Samanis ,Can you clarify how he knew that ?

 

[lrburdak]

Narenderji,

It is well known that Some Jats in Sindh supported and others opposed the Mohmad bin Qasim. So there seems no error by Bhim Singh Dahiya. Thakur Deshraj has mentioned Kaka as Rajput. Probably he is mistaken. In fact some where it is mentioned Thakur word is derived from Takhar which changed to Thakar. In fact in western Rajasthani language we call Thakur as Thakar. Takhars thus seem to be the first Jats who converted to Thakur or Rajputs. My above description based on Dahiya supports this.

 

[lrburdak]

History of Manda Ancient Jat clan

Manda (मंडा) gotra Jats are found in Jaipur, Pali, Nagaur, Kota, Bhilwara districts in Rajasthan. 95 % people of Dhadharia Kalan village in Nagaur district are Manda gotra Jats. The mother of Nathuram Mirdha was a Manda Jat of this village.


The Mandas in Iran - The First Historical Empire of Jats

The ancient Mandas are even now a clan of the Jats in India. It is they who gave the first Historical Empire of the Jats in the western Plateau of Iran. They are named in the Puranas also. The Visnu Purana mentions them as Mandakas. By removing the Suffix “ ka” the name appears in its old and present form. A country called Mandavya is mentioned in the Agni Purana. [1] Sankhyana Aranyaka, too mentions these people and so does Varahamihira, who, in his Samhita, locates them in the north, as well as the northwest of India. Madaiya is their Persian name. [2]


In the last quarter of the eighth century B.C., the area of Azerbaijan to the south of Lake Urmia was inhabited by various Jat clans. The two clans whose names had come down in history are called the Mannai and the Mandas. These two clans are nowadays called in India as the Manns and the Mandas. In 720 B.C. or so, the Assyrian King, Sargon II, attacked these people and the Assyrians captured their chief called Dayaukku. He was a Manda chief and perhaps nature took a hand in saving his life, because contrary to the Assyrian custom, his life was not only spared but he was sent, along with his family to Hamath. Thus it seems that before the last decade of the eighth century B.C. they were acknowledging the suzerainty of Assyria and it is mentioned that 22 of their chiefs swore the oath of allegiance before Sargon II. The name of their chief if given as Deiokes, son of Phraortes by Herodotus and other Greek writers. As per History of Persia, he was the same as the chief named by the Assyrians as Dayaukku. His name may well be Devaka because the suffix ‘s’ or ‘us’ is generally added to personal names by the Greeks. It was Devaka, who established the first empire of the Manda Jats in about 700 B.C. The later Achaemenian empire was an offshoot of Manda empire, because Cyrus the great, was an offshoot of Manda empire, because Cyrus the great , was son of Mandani, a daughter of the last Manda emperor. Cyrus the Great was an Achaemenid Persian, son of the local Persian king Cambyses I of Anshan and the Manda princess Mandane of Manda clan, who was the daughter of Astyages, the last Manda emperor.[3] Before he united the Persians and Mandas under a single empire, he was the ruler of Anshān, then a vassal kingdom of the Median Empire, in what is now part of Fars Province in southern Iran. The name of the queen was Aryenis (skt. Aryani), [4]


The Manda Empire

Up to the nineteenth century, this brilliant empire was called the “ Empire of the Medes” . It was so called by the Greek writers as well as in the Old Testament. The country of the Medes, called Media was the northwestern neighbour of the Mandas - the actual name of the empire builders. Even Media was eventually annexed to the empire of Manda. This was perhaps the reason of the serious mistake of history where the Mandas and the Medes were confused with each other. The Medes were traders of Greek stock and were living in small principalities. They never had any empire. Confounding the brave Mandas with the effete Medes was the most unfortunate event in history. The mistake became so prevalent that even a proverb was invented in English equal to the effect that a certain thing is as unchangeable as the laws of Medes and Persians. The mistake was detected when the monuments of Nabonodus and Cyrus were unearthed. It was then discovered that the whole history was based upon a philological mistake. It was found that the name of the empire and its people, was not Medes but Manda. [5]


The founder of the empire, Deiokes, hereinafter mentioned as Devaka, immediately formed a powerful army. When the country was secure, he decided to build his capital for which the mighty granite range of mount Alvanda was selected and at a height of 6,000 ft. above sea level the capital of Ecbatana was built. Its present site is the eastern part of modern Hamadan. [6]


After this preparations Devaka started expansion of his empire. The Assyrians could never have dreamt that this mountain shepherd at no distant date, would sack the great Nineveh and cause the name of Assyria to disappear from amongst the nations of the world. The adjoining areas were annexed to the Manda Empire and after consolidating it for 50 years, Devaka was succeeded by his son Fravarti, the Phraortes of the Greeks in 655 B.C. The Persians were the first to be conquered. Gaining more than self-confidence from their successes, the Mandas attacked the Assyrian empire but were defeated and Fravarti himself was killed.

Assurbanipal died in 626 B.C. and his successors were disputing the throne. Such an opportunity was not to be lost and second attack of Nineveh began. The Assyrian Emperor burnt himself in his palace and perished with his family. Thus in 606 B.C. Nineveh fell and so utter was its ruin that the Assyrian name was forgotten and the history of their empire soon melted into fable. [7]


Armenia and Cappadocia were including in the Manda Empire. Lydia was emerging as a powerful nation in the west and it was inevitable that the two powers should collide. The war began but in 585 B.C. when there was a total eclipse of the sun, it was stopped after six years of fighting, under a peace treaty. A daughter of the Lydian emperor was marred to the heir apparent of Manda, and the kingdom Urartu was annexed to Manda empire. Next year, i.e. 584 B.C. this great emperor died. Thus from a beaten nation he raised the Mandas into the most powerful and virile empire of that time. It is aptly stated that the east was Semitic when he began to rule but it was Aryan when he stopped. This leader in one of the great moments in history was succeeded by Ishtuvegu, Astyages of the Greeks. He was an unworthy son of a worthy father and he deviated from the basic policy of the Mandas,.i.e. to keep fit and ready for war. He had no son and his daughter named Mandani (after the clan name) was married to a small vassal prince of Elam. [8]


The first issued of princess Mandani was Cyrus who became the emperor, after putting in prison his maternal grandfather, Ishtuvegu. Three battles were fought, as per traditions preserved by the classical writers, before Ecbatana itself fell in 550 B.C. Cyrus was emperor of persia and had inherited the empire of the Mandas., which was further extended by him. But this does not mean that efforts were not made to recover the lost empire. We hear that Cyrus himself fought wars against the Jats in Balakh and the Caspian sea. At both the places he was unsuccessful. Balakh remained under the Kangs, and the small kingdom of the Massagate ruled over by the Dahias, remained free and independent. The king of the Massagate kingdom was Armogha and his queen was simply called Tomyris which is a Scythian word, Tomuri, meaning queen. The king had died and the queen had taken the administration in her hands when Cyrus the Great asked her to marry him. [9]


The queen gathered her force and the battle which followed was most ferocious. On both sides there were Jats, and they fought to the finish. Herodotus says that of all the wars of antiquity, this was the most bloody. The Jats gained complete and final victory. Cyrus himself was killed. His body was searched and recovered from the battlefield. [10]


Thus we see that many Jat kingdoms in the north and east were free of the Persian empire which was an offshoot of the earlier Manda Jat empire. The defeat of Cyrus the Great and his death was a signal for the Jats under Persian Empire to take up the throne of Ecbatana. This was done by the Jats under their leader Gaumata. In the meantime Darius came and this second empire lasted for only six months because conspirators in the pay of Darius killed Gaumata in the Sokhyavati palace of Ecbatana. Darius wrote in his inscriptions; “Ahurmazda made myself emperor. Our dynasty had lost the empire but I restored it to its original position. I re-established sacred places destroyed by Magas. These Magas were the Magian priests of the Jat emperors who came to India along with them, as a result of war. They were called in India the Magas. The Taga Brahmans on the Yamuna river are their descendants. They are the Tagazgez of Masoudi. [11], [12]


But the efforts did not cease there. In 519 BC Phravarti, another Manda follower of the Sun god of the Magi priests, fought for the lost empire. The Virks revolted in Hyrcania. But Darius, aptly called great, suppressed them and except lands on the frontiers of the empire. The Kangs remained free in north of Oxus river; and the Scythian Jats on the Danube were free. Infact, Darius, too attacked these invincible people with very large army and huge preparations of every short. At last Darius ordered on immediate withdrawal and returned to Persia. [13]

 

[lrburdak]

Mandas in India

Mandas and other Jats came to India

It was a result of these wars that the first migration of the Jats took place and from the Manda Empire and from other parts of Central Asia they came to India. That is why Panini mentioned many cities of theirs in the heart of Punjab in the fifth century B.C. But memories die hard. Even today, we have our villages named after the cities lost in Iran. The names like Elam, Bhatona, Susana, Baga, Kharkhoda (Manda Kurukada), etc, are still the names of Jat village. It is these Jats whom Buddha Prakash Calls, “ exotic and outlandish people” who came to Indian at the time of successors of Cyrus, [14] and whom Jean Przyluski calls the Bahlikas from Iran and Central Aisa. [15], [16]

Mandas in Sixth century

Mandas in the later period are found settled in Punjab and Sindh in sixth/seventh centuries AD. Ibn Haukal says that “the infidels who inhabited Sindh, are called Budha and Mand.” “The Mands dwell on the banks of Mihran (Sindhu) river. From the boundary of Multan to the sea… They form a large population. [17], [18]

Distribution of Mand Jats in India
Locations in Jaipur city - Barkat Nagar, Lalkothi, Mansarowar Colony,
Locations in Delhi city - 160, Pacshim Vihar,

Villages in Pali district - Mandiyan,

Villages in Nagaur district - Anesaria (sardi), Dhadharia Kalan,

Villages in Kota district - Kota,

Villages in Bhilwara district - Bhilwara,

Villages in Churu district - Manniwali,

Notable persons from this clan - Nathuram Mirdha's mother was a Manda Jat of Dhadharia Kalan village in Nagaur district in Rajasthan.

References

1. ↑ Indian History Quarterly, IX, P. 476
2. ↑ Bhim Singh Dahiya, Jats the Ancient Rulers, p. 127
3. ↑ Suren-Pahlav, Sh., Cyrus The Great; The Liberator, ; Retrieved January 12, 2007
4. ↑ Bhim Singh Dahiya, Jats the Ancient Rulers, p. 128
5. ↑ Bhim Singh Dahiya, Jats the Ancient Rulers, p. 128
6. ↑ Bhim Singh Dahiya, Jats the Ancient Rulers, p. 129
7. ↑ Bhim Singh Dahiya, Jats the Ancient Rulers, p. 130
8. ↑ Bhim Singh Dahiya, Jats the Ancient Rulers, p. 131
9. ↑ Bhim Singh Dahiya, Jats the Ancient Rulers, p. 131
10. ↑ Bhim Singh Dahiya, Jats the Ancient Rulers, p. 133
11. ↑ Journal of Bombay Branch of Royal Asiatic Society, 1914, p. 563
12. ↑ Bhim Singh Dahiya, Jats the Ancient Rulers, p. 133
13. ↑ Bhim Singh Dahiya, Jats the Ancient Rulers, p. 134
14. ↑ Buddha Prakash, Studies in Indian History and Civilisations, P. 35
15. ↑ Journal Asiatique, 1926 , pp.11-13
16. ↑ Bhim Singh Dahiya, Jats the Ancient Rulers, p. 135
17. ↑ Elliot and Dowson, op. cit., Vol. I, p. 38
18. ↑ Bhim Singh Dahiya, Jats the Ancient Rulers, p. 136
***************************
Note - The article is available on Jat Land Wiki at URL -

http://www.jatland.com/home/Manda

 

[lrburdak]

Moonds or Mundas - The ancient Jat rulers

Munda (मुण्ड) or Moond (मूंड) is a clan of Jats found in Rajasthan, Punjab and Haryana states in India. They live in Districts Jhunjhunu, Sikar, Bikaner, Barmer, Jaipur, Hanumangarh and Jodhpur in Rajasthan.

Mundas the rulers in Magadha

Bhim Singh Dahiya has mentioned about the rule of Munda people in Magadha. The inscriptional evidences show that Jat rulers and tribes in north India from Kabul to Cuttack, in the period following the disintegration of Kushanas empire. Particularly Magadha area was under the rule of people who had the title, Murunda. They are admitted to be Sakas or Scythians. [1]

The Geographike of Ptolemy says that in 140 AD, the Murundas were established in the valley of the river Sarabos or Sarayu. [2] Half a century later, Oppien mentions the "Muruandien" as a Gangetic people. [3] S R Goyal quotes several other Jain authorities to show that Patliputra in particular, as well as Kanyakubja were ruled by Murundas/Sakas. The Jain ascetic, Padlipta Suri, cured the Murunda ruler of Patliputra of terrible headache and converted him to Jainism. [4] During the reign of Wu dynasty (220 - 227 AD) Fan Chen, the King of Kambodia, according to PC Bagchi sent his relative as ambassador to the Indian King of Patliputra. The ambassador was heartily welcomed and the gesture was returned by the Indian king who sent two men as ambassador as well as four horses of the Yue-chi i.e. the Jat country, as presents to the King of Kambodia. According to this account Buddhism was in prosperous state at that time in Magadha and the title of the king was Meouloun. This title has been identified with Murunda and this shows that in the middle of third century AD the Murundas were still ruling over Patliputra. [5] These Murunda rulers of Patliputra had special relations with Peshawar. It was but natural, for, after all Murundas and Kushanas both belonged to the same Scithian stock. [6]

From this it is clear that racially the rulers of Magadha in the third century AD were identical with Kushanas, ruling Afghanistan. In the Puranas they are mentioned as ruling India after the Tukharas (Takhar Jats) and Puranas also say that 13 kings of Murunda dynasty ruled India. It is significant that the Puranas also mention that these Murunda rulers destroyed the caste system and, in the language of Purans, they raised "low caste people" to high offices and all these people were of "Mleccha" origin. The Vishnu Purana correctly gives the clan name of these people as Munda - a still existing Jat clan. The title Murunda means "Lord", in Saka language, as per Sten Konow. [7]

Thus the literary evidence and evidence of Puranas shows that immediately before the Guptas, the Mundas were ruling over Magadha and their rule lasted for about two centuries, by taking 15 years for one rule. It is unfortunate that none of the thirteen rulers, is even named in the Indian history. This is really a pity for the Indian historians. Apparently, all this was deliberately done to remove all traces of the rule of the Jats which lasted for many centuries in all parts of India. It is possible that the Puranas, which were revised during or after the Gupta age, deliberately excluded details of these Jat rulers. [8]

Thus inscriptional as well as the literary and Puranic evidence shows that various Jat clans ruling in North India. The Varikas, the Mauryas, the Mundas, the Kushanas, the Taanks, etc. are of them. Various other clans having republic governments, mentioned in the Allahabad Pillar inscription of Samudragupta, are still existing Jat clans. This clear picture of different Jat clans ruling in different parts of north India is striking and can not be ignored by any writer of Indian history. [9]

Origin

According to the bard of this dynasty king Gaj of Ghazni had two sons named Mangal Rao and Masur Rao. Mangal Rao was the ruler of Lahore and Masur Rao of Sialkot. Foreign invaders drove both of them out of their kingdoms. Masur Rao fled away to the deserts of Rajasthan. He had two sons named Abhai Rao and Saran Rao. Descendants of Abhai Rao came to be called Bhurhya Bhatti and those of Saran Rao, Saran. Mangal Rao had six sons, named Mojam Rao, Gulrish, Moolraj, Sheoraj, Kewl Rao and Phul Rao. Descendants of Gulrish came to be called Gloraya or Kiliraya, those of Moolraj, Munda and those Sheoraj, Sheoran. Descendants of Kewal Rao and Phul Rao adopted pottery as their profession and were called Kumhar. [10]


Ramesh Chandra Gunarthi [11], in his book "Rajasthani Jatiyon ki Khoj" (1977), has mentioned about the origin of this gotra. One of the sons of Raja Mangal Rao Bhojsi of Bhati clan was Moonda who joined Jats. The descendants of Moonda are known as Moond. The capital of Moond Kings was at village Mandore in Jodhpur district. Some Other places connected with the history of Moonds are Munda (Churu district), Mundsar (Bikaner district), Mundara (Pali district), Mandawa (Jhunjhunu district) etc.



Distribution in Rajasthan

People belonging to Kiliraya and Munda gotras are found in Bikaner State.

Moond gotra Jats are found in Distt Jhunjhunu, Sikar, Bikaner and Jodhpur of Rajasthan.

Locations in Jaipur city - Ambabari, Khatipura, Murlipura Scheme, Vidyadhar Nagar,

Villages in Sikar district - Bhainrupura, Chaindas ki dhani, Dhani piploda, Ghassu ka Bas, Hardayalpura, Kolida, Piprali, Mandeta, Shivsinghpura, Sihot chhoti, Sikar, Sola patoda, Swami ki Dhani, Swami ki Dhani (Nechhwa)

Villages in Jhunjhunu district - Ajri Katla, Bajawa, Jakhal, Jhunjhunu, Majhau,

Villages in Barmer district - Bataru, Kekad,

Villages in Bikaner district
- Kalu, Kolayat, Ranisar,

Villages in Hanumangarh district - Amarpura-Jalukhat, Dholipal, Katheda, Kharakhera, Nagrana, Ratanpura, Sangaria,

Distribution in Punjab - Bhaguwala,

Notable persons from this gotra

* Harchand Ram Moond - Social reformer
* Ratan Lal Moond - RJS Rajasthan

References

1. ↑ Bhim Singh Dahiya, Jats: The Ancient Rulers, p.188
2. ↑ P C Bagchi, op. cit., p.133
3. ↑ S. Chatopadhyaya, Ethnic History of North India, p.117
4. ↑ S R Goyal, A history of Imperial Guptas, p. 57
5. ↑ PC Bagchi, op. cit., p. 134
6. ↑ Bhim Singh Dahiya, Jats: The Ancient Rulers, p.189
7. ↑ Bhim Singh Dahiya, Jats: The Ancient Rulers, p.189 - 190
8. ↑ Bhim Singh Dahiya, Jats: The Ancient Rulers, p.190
9. ↑ Bhim Singh Dahiya, Jats: The Ancient Rulers, p.191
10. ↑ Jat Samaj: Agra, October, 1993
11. ↑ Ramesh Chandra Gunarthi, Savar, Ajmer (1977): Rajasthani Jatiyon ki khoj

 

[lrburdak]

Evidences of ancient Jat clans in Orissa

Orissa state apparently seems to have no Jat connection but if we study the ancient history of Orissa we find rule of many Jat clans in Orissa. Orissa itself is derived from Odra and we have Odhran which is a Jat clan. We have Uriya as a Jat clan who ruled in Orissa. Odasi (ओडसी) is is also a gotra of Jats. They are considered descendants of Nagavansh.


Hiuen Tsang has given a vivid account of the condition of Buddhism in Orissa. He reported about the existence of three kingdoms in region -Odra, Kangoda and Kalinga. Here again Kangoda = Kang+Oda, in which Kang as well as Oda are both ancient Jat clans. Kalinga was ruled by Ashoka Maurya who was Maurya Jat. Kalinga War took place at Dhauli hills in Bhubaneswar and Dhaulya is a Jat gotra.

There are many ancient sites in Orissa named after Jat gotras, such as Jatni, Banpur, Kakudia, Narasimhapur, Balangir, Toshali. Jaina images have been excavated in many parts of Orissa, notably Bhadrak, Balasore, and Khiching in district of Mayurbhanj.


Hathigumpha inscription consists of seventeen lines incised in deep cut Brahmi letters of the 1st Century BC on the overhanging brow of a natural cavern called Hathigumpha in the southern side of the Udayagiri hill near Bhubaneswar in Orissa. It provides evidences about the Kharavela king to belonging to Jat clan. The minor inscriptions at Udaygiri hills in Bhbbaneswar provide evidences of Jat rulers belonging to Kaswan, Chalka, Lal, Burdak etc. clans.


Garhjat region in Orissa

Garhjat is the hilly area of eastern plateau in Orissa. Mayurbhanj and Keonjhar areas come under Garhjat. Many Gond tribes live in the Garhjat Hills of northern Orissa. Rourkela is an industrial city of Sundargarh district in Orissa state and is located in the Garhjat hills of eastern plateau between 20°-12’N and 84°-53’E at an altitude of 200 mt above sea level.


Maratha rule in Orissa

The Maratha administration of Orissa effectively began from the year 1751. Raghuji Bhonsle-I became the new master of the territory and a new system of government was put into operation. The Marathas divided Orissa into two broad political divisions passing under the more familiar terms as the Mughalbandi and the Garhjat. The Mughallbandi, comprising the coastal districts was divided into 150 Parganas and placed under 32 Revenue Commissioners or Amils. Each Pargana was divided into several Mahalas.

The Garhjat region covering the hill tracts of Orissa was allowed to be ruled by 24 tributary chiefs, who paid light tributes to the Maratha Government. The chiefs were bound by engagements which permitted them their autonomy. They administered their respective areas, maintained their forces and enjoyed princeship by status, but side by side, they had to respect the Maratha Raja of Nagpur as their overlord. Against possible rebellions from their side, the Marathas maintained a big force at Cuttack. In brief, the Marathas relation with the Orissa chiefs was more effective and purposive than that of the Mughals. [1]

The Feudatory State of Bamra, one of the satellite states of the Patna or Garhjat group of the lower Ganges, was founded in the middle 15th century. [2]

The state of Orissa, in east-central India along the Bay of Bengal, is another part of the Peninsular Shield., The section of Orissa seen from Landsat in Figure T-47.4 (index map to its right) consists of two physiographic areas-the Utkal Plain and the Garhjat Hills. The latter, mostly 1000 to 1200 m above sealevel, contains the Simlipal Massif, the Baitarani Uplands, and the Keonjhar Plateau. [3]

Tribal Uprising in the State of Gangpur Garhjat

The second half of 19th century was one of the most eventful periods in the history of modern Orissa and things were moving fastly for crystallizing movements of two distinct characters. While on one hand the movement for Oriya identity was taking a definite shape as a mark of protest against the high handedness of some domiciled non-oriya elites and their invasion on oriya language and culture, on the other hand, discontents smouldering among the people against the oppressive Garhjat administration was heading towards a conflagration. Gangpur, which was the fourth biggest of the eleven, 'A' class states of Orissa, experienced a violent uprising of the tribal peasants in the year 1897. It may be noted here that in the process of the integration of princely states, the present district of Sundargarh was formed with the merger of two states namely Bonai and Gangpur Garhjat States. The exploitation of the subjects in the erstwhile GangpurGarhjat were rooted in various types of feudal extractions like Bethi, Bethi, Magan, Rasad, Karchawl, in addition to the land revenue collected at exorbitant rates. [4]

References

1. ↑ http://og.csm.co.in/ogv8/orissaprofile/history8.asp?img=history History of Orissa on Orissa Government Portal
2. ↑ http://www.princelystates.com/ArchivedFeatures/fa-02-02.shtml Archived article from the January 2001 issue of Princely States Report
3. ↑ http://disc.gsfc.nasa.gov/geomorphology/GEO_2/GEO_PLATE_T-47.shtml NASA
4. ↑ http://orissagov.nic.in/e-magazine/Orissareview/jan-2007/engpdf/64-67.pdf. Dr. Pravat K. MallickMadri Kalo and the First Tribal Uprising in the State of Gangpur Garhjat

 

[psgahlaut]

go 4 jats in world epics & try 4 draculla

I met some Jats in Rajasthan who never knew that Jats ever existed/exist beyond their district. But they were daring like anything.

Burdakji

enough posts you have sent about Jats. Its enough data. But now you should start analysing, why Jats are backward today n lacking in history? did they really deserve so?

why?????
regards

 

[lrburdak]

S K Tomar is the winner of National Unity Award-2007

S K Tomar is the winner of National Unity Award-2007. He is Managing Director of Hotel Solitaire. The award was given to him by National Unity Conference, New Delhi, on the occasion of Seminar organized on 19 August 2007 on the subject of National Harmony. This is very prestigious award. [1]

Reference

1. ↑ Jat Bandhu, 25 September 2007

 

[lrburdak]

The Ancient Jats Trigartas

The Trigartas (त्रिगर्ता) were ancient tribes of Mahabharata period which gave rise to many Jat clans.

In different section of the Mahabharata the number of the Trigarta brothers goes on increasing from one to five and then to six. It appears that at the time of the final redaction of the Mahabharata the tradition of the six important clans of the Trigartās was well established. It is carious to note that in connection with the application of a suffix Panini makes a reference to the Damini group and the six Trigartas (दामन्यादि त्रिगर्तसष्टाच्छ: v.3.116). On the basis of an ancient verse the Kasika commentary names these as Kauṇḍoparastha (कौण्डोपरस्थ) , Dāṇḍakī (दाण्डकी) Krauṣṭakī (क्रौष्टकी), Jālamāni (जालमानि), Brahmagupta (ब्रह्मगुप्त), and Jānaki (जानकि). These communities mentioned in the grammatical literature can be identified with such Jat Gotra names as

(1) Damal , Damara, Damas, Dhami, Dhamora

(2) Kundu, Kadwasra, Kandoli, Kondal, Kont, Konth

(3) Dangi,

(4) Khanda, Khandaulia, Khandel, Khandia Khandaya, Khodiwal,

(5) Jali,

(6) Brahman, Brahma, Brahmayan and

(7) Janar, Janvar, Janak, Janal, Janar, Janawa .[1]

Location of Trigartas

The Mahabharata Book 2: Sabha Parva SECTION XXXI locates them along with Dasarnas, the Sivis, the Amvashtas, the Malavas, the five tribes of the Karnatas around Rohtak in Haryana as under:

शैरीषकं महेच्छं च वशे चक्रे महाथ्युतिः

शिबींस त्रिगर्तान अम्बष्ठान मालवान पञ्च कर्पटान ।। 6 ।।

Vaisampayana said,--"I shall now recite to you the deeds and triumphs of Nakula, and how that exalted one conquered the direction that had once been subjugated by Vasudeva. The intelligent Nakula, surrounded by a large host, set out from Khandavaprastha for the west, making this earth tremble with the shouts and the leonine roars of the warriors and the deep rattle of chariot wheels. And the hero first assailed the mountainous country called Rohitaka that was dear unto (the celestial generalissimo) Kartikeya and which was delightful and prosperous and full of kine and every kind of wealth and produce. And the encounter the son of Pandu had with the Mattamyurakas of that country was fierce. And the illustrious Nakula after this, subjugated the whole of the desert country and the region known as Sairishaka full of plenty, as also that other one called Mahetta. And the hero had a fierce encounter with the royal sage Akrosa. And the son of Pandu left that part of the country having subjugated the Dasarnas, the Sivis, the Trigartas, the Amvashtas, the Malavas, the five tribes of the Karnatas, and those twice born classes that were called the Madhyamakeyas and Vattadhanas. And making circuitous journey that bull among men then conquered the (Mlechcha) tribes called the Utsava-sanketas."[2]

The Trigartas have been variously located which shows that they had several settlements. The puranas call them the inhabitants of hills (Parvatāśrayinaḥ) (पर्वताश्रयिनः). The Bṛhatsamhitā locates them in the uttārapatha [3]. According to the Abhidhānachintānaṇi, Trigarta corresponds to Jālandhara(जालन्धरास्त्रिगर्ताःस्युः). The description of the Virat parva makes us believe that they were the northern neighbours of the Matsya Janapada (i.e. Bairat) and must have been living somewhere in modern Hissar. Reference to them are found in such later works as the Sarasvatīkaṇṭhābharaṇa (IV. 2.87) Goṇaratnamahodadhi (v.144) and Abhidhāna Chinatāmaṇi (p.382) [4]

Trigarta literally means three pits, valleys or settlements and also the people living there. In ancient period people were named after areas and areas also got the names of people. Therefore the word garta (गर्त) is significant and requires examination. The normal Prakrit formation from garta would be gatla or gaṭṭa but jarta or Jaṭṭa is also possible. The philologists are of the view that the Indo-European language had a frontal ee which change to ē in greek and a in Sanskrit and due to this change k and g got changed in sanskrit to their corresponding palatals e.g. Greek Genos, sanskrit Jana. This phenomena is called the Law of palatals. The change form K and g to C and J can also be seen in such Sanskrit words as Cakāra, Jagāma. One may therefore presume two formations garta and Jarta existing side by side. Whereas garta is available in the Rigveda and later Sanskrit works Jarta existed in dialect. One should not think that the emergence of dialects is a late phenomenon. The philologists opine that already in the Indo-European period the parent language was divided people in dialects. [5]

The Trigartas were an ancient people closely associated with the Sibis, Yaudheyas and other groups and belonged to the Āyudhajīvī Samgha at the time of Panini. Their location in Hissar as suggested be the Virat Parva is pointer to the fact that they were the part of the people among whom the Yaudheya clan had excelled. When the political centres are destroyed by the powerful adversaries, new leadership springs up form the masses and with them come up new names for leadership. In such a situation , the word Jarta, an oblique form of gart, appears to have come in prominence. From Jarta ot Jaṭṭa and then, under the Law of Moves', Jāṭ is a normal linguistic formation. [6]

To sum up the results of the present study, it must be stressed that the Jats belong to the proto-vedic Aryan stock. But being on the periphery of the Madhyadesa, the cradle of vedic culture, they did not undergo the social transformation on the line of varna system and monarchical political organization. The power of decision making remained with elders and clan organizations described in literature as Jeṣṭha Vṛiddha, Samsad or Sabha. A few ancestors of Jats have been named in this study and others are waiting for a comprehensive study. [7]

References

1. ↑ Maheswari Prasad, “Jats in Ancient India”:The Jats, Ed. Dr Vir Singh, Vol.I, p. 26
2. ↑ [Mahabharata Sabha Parva on Jatland Wiki
3. ↑ Bṛhatsamhitā XIV. 25
4. ↑ Maheswari Prasad, “Jats in Ancient India”:The Jats, Ed. Dr Vir Singh, Vol.I, p. 26
5. ↑ Maheswari Prasad, “Jats in Ancient India”:The Jats, Ed. Dr Vir Singh, Vol.I, p. 27
6. ↑ Maheswari Prasad, “Jats in Ancient India”:The Jats, Ed. Dr Vir Singh, Vol.I, p. 27
7. ↑ Maheswari Prasad, “Jats in Ancient India”:The Jats, Ed. Dr Vir Singh, Vol.I, p. 27

 

[lrburdak]

Jat connections at Bharhut

Bharhut (भरहुत) or Barhut (बरहुत), is a location in Madhya Pradesh, Central India, known for its famous Buddhist stupa. The Bharhut stupa may have been established by the Maurya king Ashoka in the 3rd century BCE, but many works of art were apparently added during the Sunga period, with many friezes from the 2nd century BCE. An epigraph on the gateway mention its erection "during the supremacy of the Sungas"[1] by Vatsiputra Dhanabhuti[2].

The stupa (now dismantled and reassembled at Kolkata Museum) contains numerous birth stories of the Buddha's previous lives, or Jataka tales. Many of them are in the shape of large, round medallions. In conformity with the early aniconic phase of Buddhist art, the Buddha is only represented through symbols, such as the Dharmachakra, the Bodhi tree, an empty seat, footprints, or the triratana symbol. The style is generally flat (no sculptures in the round), and all characters are depicted wearing the Indian dhoti, except for one foreigner, thought to be an Indo-Greek soldier, with Buddhist symbolism.

An unusual feature of Bharhut panels is inclusion of text in the narrative panels, often identifying the individuals.

All the archaeological objects from the stupa have been moved to the Calcutta's Indian Museum.[3] No antiquities exist at Bharhut now. Some antiquities were sent to Allahabad museum and some are preserved at Ramavana museum in Satna district.

Bharhut is located at the head of the narrow Mahiyar valley in central India, 200 miles northwest of Sanchi, where the ancient trade route from the western coastal regions to the eastern metropolis of Pataliputra joined the road to northern Sravasti.

Origin of Bharhut

The place gets name Bharhut after its rulers of clan Bhar or Rajbhar. It became Bharhut over a period of time.[4] Bharhut was located on route from Kosambi, the capital of Vatsa Janapada to Vidisha, the capital of Dasharna janapada.[5] On this very route is situated another important ancient Buddhist stupa of Deur Kothar discovered very recently, which is 140 kms away from Bharhut in northeast direction in Rewa district. The origin of the word 'Bharhut' would have been from 'Bhar-Bhukti', which means 'the country of Bhars'. Bharbhukti later changed to Bharhut. [6] Bhar is the gotra of Jats found in Districtt Hisar in Haryana. They are also in Punjab who were originally from Rajasthan. Similarly Bharshiv, derived from Bhar, is also a Jat gotra originated from Nagavansh[7]

T.W. Rhys Davids writes that Bharhat and Bharhut both names are correct but Bharhat is more correct. He has mentioned both the names in his book. [8] He writes that plate 13 of Bharhut stupa depicts Raja Prasenjita 600 BCE on a chariot with 24 spiked Dhamma Chakra of Buddha. [9] This shows that Raja Prasenjit was not only the follower of Buddhism but had also adopted Buddha's Dhamma Chakra as state symbol. [10]

The ancient name of Bharhut was Vardavati. Ptolemy in his 'Geography' has mentioned a city named 'Bardaotis' situated on the route from Ujjain to Pataliputra, which according to Alexander Cunningham is related with Bharhut. According to Tibetan 'Dhulva' a Shakya monk named Samyak was expelled from Kapilavastu and came to Bagud and built a stupa here. Cunningham tells us that Bagud is Bharhut. It has been mentioned to be within the Ātavī province of the ancient literature. Samudragupta has mentioned Atavi in the list of places won by him. Jayaswal has identified Atavi with Bundelkhand and eastern Baghelkhand. [11]

Vardavati was a very prosperous town in ancient times and it was one of important centres of trade. The Koshambi ruler, Prasenjit's purohit has mentioned in the book 'Bavri', about this city as 'Balsevati'. A. Cunningham also supports this view. In samvat 197 (140 AD) the Bharshiv people became ruler of this region and renamed it as 'Bharbhukti' after them. The 'Bardadeeh' village , situated 2 miles north of Satna city, gets the name from Bardavati. Deeh means the abondoned place. [12]

 

[lrburdak]

Jat connections at Bharhut (continued)

History

As per Balmiki Ramayana this region was under the influence of Sutikshana Muni. The region was known as Dandakaranya and mentioned later in Koshala Kingdom. During Mahabharata period Kārūpā tribe ruled here. According to Pali literature this region was part of Majjhima Province. Tibetan literature 'Dhulva' tells us that when Buddha visited Kapilvastu he gave his hair and nails to one Shakya named Samyak and sent him to 'Bagud' province. At that time this region was part of Vatsa Janapada. Shakya Samyak came and stayed at place called Vardavati Nagar. This ancient city was near 'Naro Pahar' and 'Bharhut Parvat'. The region was ruled by Mauryas, Shungas, Nagas, Bharashivas, Vakatakas, Guptas, Kalachuris, and Chandelas.[13]

In the last phase of Mauryan rule there were many janapada states in India. In Madhya Pradesh there were seven cities namely - Tripuri, Eran, Mahishmati, Bhagil, Vidisha, Ujjayani and Padmavati which were important centres of Mauryan rulers and Buddhists. [14] There are large number of archaeological sources scattered around in these areas about these sites.

The Naga dynasty had its hold in the present Gwalior - Bhopal divisions of Madhya Pradesh from about beginning of third to the middle of fourth century AD. Their centres were at Padmavati (Pawaiya near Gwalior) and Kantipuri (Kutwār district Morena ). Several thousand copper coins have been discovered at these sites and other sites. The successors of Satvahanas in the Tripuri region were Bodhis. Names of five Bodhi rulers are known from the recent excavations at Tripuri. [15] Eran can be called to be the oldest historical town of Sagar district in Madhya Pradesh. In earlier coins and inscriptions its name appears as Airikiṇa. From an early inscription at Sanchi we know that the residents of Eran had made some gifts to the famous Stupa situated there. The word erakā probably refers to a kind of grass which grows at Eran in abundance. [16]
[edit] Bharhut stupa

General Cunningham had visited this area in 1873 on way to Nagpur. He was fascinated to find such a heritage site but at the same time pained at its ignorance by the people and the government. He left some guards behind to look after the site and came back in February 1874. He collected the scattered pieces of sculptures and records and tried to understand its design and lay out. He came third time in November 1874 with some legal rights. He carried some of the sculptures to Kolkata and started a Bharhut gallery in the National Museum. After a detailed study of Buddhist literature and the sculptures from the site, he published in 1876 a book titled "The Stupa of Bharhut", which is still an authentic book about the Bhahut stupa.

The famous 8 Buddhist stupas have been built on the relics of Buddha in his honour. Bharhut is not in that list. It is still not clear about on whose relics this stupa is built. General Cunningham had found in 1874 excavations a small box carrying the "Rakh Phool (ashes)" , which could not be identified but he handed it over to the Raja of Nagaud for safe custody. [17]

The Barhut stupa is an example of people's contribution in building the stupa. The construction of this stupa was a slow process. It took decades to come to the final shape. It was started by the Mauryan ruler Ashoka, later it was completed by the contributions from the followers of Buddhism, who visited this place and their names are inscribed as donors. The construction continued from first century B C to first century A D. [18]

In the days of Mauryan Emperor Asoka (c. 272-234 BC) a brick stupa measuring about 68 feet in diameter and covered with plaster was constructed at Bharhut. During the reign of the Sungas, who were in power in the second century BC and reigned until the year 72 BC, a richly decorated stone railing, 88 feet in diameter, was added to enclose the mound. Nothing is now visible of the celebrated stupa at this Buddhist site other than a shallow depression in the ground. Bricks and sandstone fragments are strewn all around. The remains of the sandstone railing pillar and gateways that surrounded the stupa have all been removed. They are mostly displayed in the Bharhut gallery at the Indian Museum, Calcutta. [19]

Bharhut is famous for the ruins of a Buddhist stupa (shrine) discovered there by Major General Alexander Cunningham in 1873. The stupa's sculptural remains are now mainly preserved in the Indian Museum, Calcutta, and in the Municipal Museum of Allahabad. The stupa was probably begun in the time of Asoka (c. 250 BC). It was originally built of brick, and it was enlarged during the 2nd century BC, when a surrounding stone railing with entrances on the four cardinal points was constructed. This railing bears a wealth of fine relief carving on its inner face. Around the beginning of the 1st century BC four stone gateways (toranas), each elaborately carved, were added to the entrances. An inscription on these gateways assigns the work to King Dhanabhuti in the rule of the Sungas (i.e., before 72 BC). The sculptures adorning the shrine are among the earliest and finest examples of the developing style of Buddhist art in India. [20]

 

[anrtish]

one bhauruch is also there in gujrat. whenever Jats were short of gold coins they attacked Gujarat. tradition continued even in muslim period. dwarika is no exception

 

[lrburdak]

Jat connections at Bharhut (continued)

Decline of Bharhut

Following the Mauryans, the first Brahmin king was Pusyamitra Sunga, who is frequently linked in tradition with the persecution of Buddhists and a resurgence of Brahmanism that forced Buddhism outwards to Kashmir, Gandhara and Bactria.[21] According to the 2nd century Ashokavadana:

"Then King Pusyamitra equipped a fourfold army, and intending to destroy the Buddhist religion, he went to the Kukkutarama. (...) Pusyamitra therefore destroyed the sangharama, killed the monks there, and departed. After some time, he arrived in Sakala, and proclaimed that he would give a hundred dinara reward to whomever brought him the head of a Buddhist monk" [22]

Later Sunga kings were seen as amenable to Buddhism and as having contributed to the building of the stupa at Bharhut.[23] Brahmanism competed in political and spiritual realm with Buddhism [24][21] in the gangetic plains. Buddhism flourished in the realms of the Bactrian kings. [25]

With the decline of Buddhism in India, the number of visitors to Bharhut came down and so was the funding for its maintenance. With the changed situations the opposition to Buddhism increased and people forgot its importance. People used the decayed material from the stupa for the construction of temples of their deities. The glory of the stupa was lost. When Nagaud state was founded about 700 years back, the local people collected material from stupa to establish new villages and used in construction of wells, bawdis and fortresses. Some material of stupa was collected from the fortress of Bhatnawra about 40 years back. [26] With the decline of Buddhism, it started the decline of Bharhut stupa also. The stupa was completely destroyed over a period of about one thousand years. There were attempts to transform the stupa to a Hindu place of worship. It was converted in to a Shiva temple after assembling the ruins and reconstruction. The name of Bharhut village also changed to Bhairopur in 10th century[27]. During 12 century some local ruler named Ballaldeva put his inscription. Later during Mugal rule and the British rule the villagers took away the stone pillars to construct wells, houses etc. These were used by the contractors in the construction of Maihar-Satna Railway line bridges and in the Satna-Maihar road construction.

Vehicles at Bharhut

Alexander Cunningham found at Bharhut that the only vehicles which were observed amongst all the varied scenes of Bharhut Sculptures are the Boats, the horse chariots, and the bullock cart. Of the boat there are two examples, but unfortunately they are both in the same bas-relief, and that still lies buried under the walls of the palace at Uchhahara in Satna district. Of the horse chariots there are also two examples. One is the royal chariot of Raja Prasenjit, having two-wheels, holds four people including Raja Prasenjit and is drawn by horses. The other chariot occurs in the Mygapaka Jataka. It is empty but is exactly the same with the last, with the same four horses. Of the bullock cart there are likewise two specimens. One in the bas-relief of the Jetavana monastry and the other filling the whole of the medallion of the rail-bars.[28]

The sculptures at Bahrhut

Alexander Cunningham has compiled information about Sculptures found at Bharhut and published in his book - "The Stupa of Bhahut". Some of the figures could not be interpreted by him. Some which have been understood are as under:

* The Yakshas - The Jat historian Hukum Singh Panwar (Pauria)[29] writes that Jakhar is derived from Yaksha. This tribe Jakhar claim Jakha or Jakhu, known as Yaksha or Yakshu in Sanskrit, to be their most ancient eponymous progenitor. [30][31] The Jakha and Jakhaudiya gotra are also derived from Yaksha. The sculptures of following named Yakshas have been found at Bharhut:
o Vaisravana i.e. Kuvera, the king of Yakshas - On the northern gateway at Bharhut Stupa
o Virudhaka - Who was son of Raja Prasenjit and king of Kashi. This king is probably related with Burdak gotra of Jats.
o Ajakalako - Ajmedia (अजमेदिया) jat gotra gets its name from Raja Aja (अज).
o Gangito
o Suchiloma Yakho
o Dhritarashtra - Dhritarashtra (धृतराष्ट्र) was a Nagavanshi ruler. Dhetarwal (धेतरवाल) gotra of Jats are descendant of this mahapurusha Dhritarashtra (धृतराष्ट्र) of Nagavansh.[32]
* The Yakshinis
o Chanda Yakshini - At northern gateway
o Sudasava Yakshini
o Sudarsana Yakshini - Who is shown as riding Makara. This pillar was donated by Kanaka (कनक). [33]

* The Devas
o Sirima Devta (Bhumata) - The mother goddess
o Chulakoko Devta - Chulakoko Devta on southern gateway is shown standing on elephant catching a branch of tree with one hand. The name of donar inscribed is Dharma Gupta. [34] It is probably connected with Chalka gotra of Jats. There are two such inscription in Hathigumpha inscriptions 1. चूलकमस कोठाजेया च Meaning - The chamber and veranda/or side chamber of Chūlakama. 2. चूलकमस पसातो कोठाजेया च Meaning - The chamber and veranda (or side chamber) are the gift of chūlakama. Historians are unable to interpret these but infact these are about Chalka or Chilka clan Jats.

* The Nagas
o Chakavako Nagaraja - Under trikuta (Meru Parvat), Bhogawati capital
o Apalana Naga
o Elapatra Naga
o Muchlinda Naga (Blind)
o Sagara
o Kalika Nagaraja - Kalika is progenitor of Jat clan khatkal. 'Kata Kalika' became 'Katkal' or Khatkal.
o Nandopananda Naga king
* The Apsaras - The following apsaras have been shown dancing with their names inscribed:
o Urvasi
o Menaka
o Misrakesi
o Alambusha
o Subhadra
o Sudasana

* The human beings - Royal personage
o Rama
o Janaka Raja
o Sivala Devi
o Raja Prasenjit
o Ajatasatru
o Royal Princes Maya Devi
o Vipachitta Asura - There is no battle scene but a single figure of a soldier is available. His costume is tunic with long sleeves, cords, dhoti, boots, swords, belt, weared Omega (Tri-rtna). The warrior is having a grape climber in right hand. According to 'Sanyukta nikaya' buddhist grantha this figure is of Vipachitta Asura. Barua considers it Surya devta. [35]
o Shalabhanjika - This sculpture of Shalabhanjika from Bahrhut, of the period c.100 BC, is at Indian Museum Kolkata. Here Shalabhanjika is grasping the tree in time honoured pose, one of several from Bharhut. The Yakshi who grasps, kicks, or twines herself around a tree is a symbol of fruitfulness, like the dryads of ancient Greek mythology, and a similar pose is often used in scenes of Maya giving birth to the Buddha, who emerges from her side.

 

[lrburdak]

Jat connections at Bharhut (continued)

The costumes

Both male and female wear small cloth below the waste. The males wear cloth utariya on upper part of the body but females wear only ornaments. Females put a light muslin wrapper on the face but face is visible. The female dresses and ornaments include necklaces, collars, gridles (Mekhala), dhoti, veils, keep hair parted in middle, scarf, laltika (bindi of eight types), earrings (kundals), jhumka, tri-ratna, i.e. Buddhist triads (Buddha, Dhamma, Sangha), armlets (bracelets), anklets, thumb rings, finger rings mostly wear female and male both. The Royal and lay costume include dhoti, veils, (chaddar), muslin worked with gold and precious stones, flowered robes, (all white). [36]

The Historical Scenes

Besides the Jatakas, there are large number of other curious scenes, several of them are labelled. Amongst them are some of the greatest historical interest, as they refer directly to events, either true or supposed, in the actual career of sakya muni himself. Of these, six are there with names inscribed over them, and seventh is recognized by its subject. These are as follows:-

1. Tikutiko Chakamo
2. Maya Devi's dream
3. The Jetvana Monastry
4. Indra Sala-guha
5. Visit of Ajatasatru to Buddha
6. Visit of Prasenjit to Buddha
7. The Sankika Ladder

Bharhut inscriptions

There are hundreds of inscriptions found at Bharhut. Some of them of historical importance are as under:
Inscription of Narsinghadeva

This inscription was put in the memory of digging a canal by the ruler Raut Ballaladeva son of of Maharaja Kavayaditya of village Badhwa. This bears Kalachuri samvat 909 i.e. 1158 AD. This reads as under [37]:

1.(सिद्धि) स्वस्तिश्री परमभट्टारकमहाराजधिराज परमेस्वर श्री

2.वामदेवपादानुष्यात् परमभट्टारकमहाराजधिराज पर

3. मेस्वर परम माहेस्वर त्रिकलिंगाधिपति निज भुलोपा (जिर्ज) तअ

4. स्वपतिगजपतिनरपतिराज त्रयोधिपति श्री मन्नर

5. सिंहदेवचरणा: 11 वद्यवाग्रामकस्य महारा

6. जपुत्र श्रीकवयादित्य पुत्रवल्लालदेवकस्य वह:

7. संवत । 909 स्रावणसुदि 5 बुद्धे । (श्री)

8. राउत श्री वल्लालदेव ।।

Inscription of Jayasingh

This inscription is about ruler Jaisingh of Tripuri. The inscription translated to Hindi language reads as under:

"यश रूपी अमृत से युक्त वह राजा का पुरुष तब तक कुशलता पूर्वक रहे,जब तक सरोवरों के कमलों पर भ्रमर मंगल गान करतेहैं।" [38]

Inscription of Ajatashatru

Ajātashatru (Sanskrit अजातशत्रु; ruled 491-461 BCE) was a king of the Magadha empire that ruled north India. There is not a great deal known about Ajatashatru. What is known is that he became a King of Magadha and the adjoining areas by murdering his father, Bimbisara. Also, he was a contemporary of Buddha, was a patron of the then-new religion of Buddhism, and he let the Sangha function in his Kingdom.

One of Inscription at Bharhut tells us that Ajatshatru visited this place and paid respect to Buddha. There is one scene about Raja Ajatashatru in which he is shown riding an elephant and moving with a procession to visit chaitya with Buddha's foot prints. The inscription reads as under:

अजातशत्रु भगवतो वन्दते [39]:


Translation - Ajatashatru vows to Buddha.

Inscription of Nagaraja Airawata

In another scene Nagaraja Airawata bows near a Bodhi tree and there is an inscription near it which reads as under:

एरापतो नागराज भगवतो वन्दते[40]

Translation - Nagaraja Airawata vows in obeisance to Buddha.
Inscription of Prasenjit

Prasenjit was king of Kosala in 600 BCE and son of Bimbisara. He was notable for being a prominent lay follower of Gautama Buddha, building many Buddhist monasteries. Soon after usurping the prosperous kingdom built up by his father Bimbisara, the parricide Ajatashatru went to war with his aged uncle Prasenjit, and gained complete control of Kashi. Just after this Prasenjit, like Bimbisara, was deposed by his son, Virudhaka and died. The new king, Virūḍhaka (in Pali Viḍūḍabha), then attacked and virtually annihilated the little autonomous tribe of Shakyas, in Himalyan foothills, and we hear no more of the people which produced the greatest of Indians, the Buddha. [41] In an another scene Raja Prasenjit is shown on a chariot with four horses paying respect to Buddhist Dhamma Chakra. The inscription reads:

भगवतो धम चक्रम[42]

Translation - The Dharma Chakra of Buddha

Sculpture of Virudhaka

Soon after usurping the prosperous kingdom built up by his father Bimbisara, the parricide Ajatashatru went to war with his aged uncle Prasenjit, and gained complete control of Kashi. Just after this Prasenjit, like Bimbisara, was deposed by his son, and died. The new king, Virūḍhaka (in Pali Viḍūḍabha), then attacked and virtually annihilated the little autonomous tribe of Shakyas, in Himalayan foothills, and we hear no more of the people which produced the greatest of Indians, the Buddha. [43]

Probably Virudhaka (विरूढक), like Ajatashatru of Magadha, had ambitions of empire, and wished to embark on a career of conquest after bringing the outlying peoples, who had paid loose homage to his father, more directly under the control of the centre; but his intentions were unfulfilled, for we hear no more of him except an unreliable legend that he was destroyed by a miracle soon after his massacre of Shakyas. A little later his kingdom was incorporated in Magadha. [44]

 

[lrburdak]

Jat connections at Bharhut (continued)

Misc inscriptions at Bharhut

Following inscriptions were discovered by Alexander Cunningham and compiled in his book.

* Jatila Sabha
* Migasamadika Chetiya
* Ambide Chetiyam
* Dadani-kamo-chakamo
* Chitu-pdda-sila
* Raja Janaka and Sivala Devi - Janak (जनक) is mentioned as gotra of Jats originated from Maharaja Janak. [45]. There is a need to find more details about Raja Janaka and Sivala Devi.
* Dighatapasisise anusasati - According to A. Cunningham this inscription seems to refer to the well known Tirthika apponent of Buddha and Dirgha - tapasa or "long penace". The search of Jat history tells that Deeg is an ancient town in Bharatpur district of Rajasthan state in India . It finds mention in Skanda Purana as "Dirgha" or "Dirghapur". Deeg was the first capital of the newly carved out Jat state of Bharatpur, when Badan Singh was proclaimed its ruler in 1722.

The following inscriptions at Bharhut could not be understood by A. Cunningham, which need further research to reach at conclusion.

* Vadukokatha dohati nadode pavate - This long label inscription shows a curious scene but could not be made out by historians. Infact Vaduko has been used for Burdak in prakrit language. Similarly a Vadukha prince has also been mentioned in Hathigumpha inscription also which historians were unable to understand. This inscription has been engraved on the right wall of Veranda, to the right of the entrance to the right-hand side chamber of the main wing, consisting of one line. The text in Devanagari script is as under: कुमारो वडुखस लेणं (IAST: kumāro vadukhas lenam). This means - [This is] "the cave of Prince Vaḍukha". Thus this character is common at both Bharhut and Kalinga.

* Jabu nadode pavate - It is again about nadode hill as above but could not be interpreted by historians.
* Asadavadhususane Sigalnyeti - This long label inscription shows a curious scene but could not be made out by historians. The letters seem plain enough. There is a need to search this inscription and find out about whom it is.

The Jat gotras connections

The following Jat gotras find some references in records, inscriptions and sculptures of Bharhut: 1. Mahiya 2. Bhar 3. Bharshiv 4. Nagas 5. Burdak 6. Vats 7. Naro 8. Guptas 9. Maurya 10. Chandel 11. Jakhar 12. Jakhaudiya 13. Ajmedia 14. Dhetarwal 15. Makara 16. Chalka 17. Khatkal 18. Janak 19. Airawat

References

1. ↑ John Marshall, "An Historical and Artistic Description of Sanchi", from A Guide to Sanchi, citing p. 11. Calcutta: Superintendent, Government Printing (1918). Pp. 7-29 on line, Project South Asia.
2. ↑ [1]
3. ↑ [2]
4. ↑ Prof. Suddyumn Acharya, Bharhut Stoopa Gatha (Hindi), Ed. Ramnarayan Singh Rana, Satna, 2007, p. 41
5. ↑ M.L. Chadhar, Bharhut Stoopa Gatha (Hindi), Ed. Ramnarayan Singh Rana, Satna, 2007, p. 65
6. ↑ Dr Naval Viyogi: Nagas the Ancient Rulers of India, 2002, p.332
7. ↑ Dr Mahendra Singh Arya, Dharmpal Singh Dudee, Kishan Singh Faujdar & Vijendra Singh Narwar: Ādhunik Jat Itihasa (The modern history of Jats), Agra 1998 p. 272
8. ↑ T.W. Rhys Davids, The Buddhist India, 1971, p. 209
9. ↑ T.W. Rhys Davids, The Buddhist India, 1971, p. 91
10. ↑ Dr C.D. Naik, Bharhut Stoopa Gatha (Hindi), Ed. Ramnarayan Singh Rana, Satna, 2007, p. 25
11. ↑ Abha Singh, Bharhut Stoopa Gatha (Hindi), Ed. Ramnarayan Singh Rana, Satna, 2007, p. 119
12. ↑ Dr Bhagwandas Safadia, Bharhut Stoopa Gatha (Hindi), Ed. Ramnarayan Singh Rana, Satna, 2007, p. 89
13. ↑ Dr Bhagwandas Safadia, Bharhut Stoopa Gatha (Hindi), Ed. Ramnarayan Singh Rana, Satna, 2007, p. 88
14. ↑ Dr Hemlata Acharya, Bharhut Stoopa Gatha (Hindi), Ed. Ramnarayan Singh Rana, Satna, 2007, p. 84
15. ↑ K D Bajpai, Indian Numismatic studies, p. 16
16. ↑ K D Bajpai, Indian Numismatic studies, Ch 5, Pl I,4
17. ↑ Neeraj Jain, Bharhut Stoopa Gatha (Hindi), Ed. Ramnarayan Singh Rana, Satna, 2007, p. 51-52
18. ↑ Neeraj Jain, Bharhut Stoopa Gatha (Hindi), Ed. Ramnarayan Singh Rana, Satna, 2007, p. 52-53
19. ↑ Alexander Cunningham, The Stupa of Bharhut : A Buddhist Monument Ornamented with Numerous Sculptures Illustrative of Buddhist Legend and History in the Third Century B.C. Reprint. First published in 1879, London. 1998
20. ↑ Encyclopedia Britanica
21. ↑ 21.0 21.1 Sarvastivada pg 38-39
22. ↑ (Shramanas) Ashokavadana, 133, trans. John Strong.
23. ↑ Akira Hirakawa, Paul Groner, "A History of Indian Buddhism: From Sakyamuni to Early Mahayana", Motilal Banarsidass Publ., 1996, ISBN 8120809556 pg 223
24. ↑
25. ↑ Ashok Kumar Anand, "Buddhism in India", 1996, Gyan Books, ISBN 8121205069 pg 91-93
26. ↑ Ramsail Garg, Bharhut Stoopa Gatha (Hindi), Ed. Ramnarayan Singh Rana, Satna, 2007, p. 107
27. ↑ Neeraj Jain, Bharhut Stoopa Gatha (Hindi), Ed. Ramnarayan Singh Rana, Satna, 2007, pp. 54-55
28. ↑ Bharhut Stoopa Gatha (Hindi), Ed. Ramnarayan Singh Rana, Satna, 2007, p.17
29. ↑ Hukum Singh Panwar(Pauria), The Jats - Their Origin, Antiquity & Migrations, 1993 Publisher - Manthan Publications, Rohtak, Haryana, ISBN 81-85235-22-8, p. 150-151
30. ↑ Yoginder Pal Shastri, op. cit., p. 468
31. ↑ Amichand Sharma, Jat Varna mimansa, v.s. 1967
32. ↑ Dr Mahendra Singh Arya, Dharmpal Singh Dudee, Kishan Singh Faujdar & Vijendra Singh Narwar: Ādhunik Jat Itihasa (The modern history of Jats), Agra 1998 p.258
33. ↑ Harihar Prasad Tewari, Bharhut Stoopa Gatha (Hindi), Ed. Ramnarayan Singh Rana, Satna, 2007, pp. 130
34. ↑ Harihar Prasad Tewari, Bharhut Stoopa Gatha (Hindi), Ed. Ramnarayan Singh Rana, Satna, 2007, pp. 130
35. ↑ Harihar Prasad Tewari, Bharhut Stoopa Gatha (Hindi), Ed. Ramnarayan Singh Rana, Satna, 2007, pp. 130
36. ↑ Bharhut Stoopa Gatha (Hindi), Ed. Ramnarayan Singh Rana, Satna, 2007, p. 8
37. ↑ Prof. Dr Kanhaiya Lal Agarwal, Bharhut Stoopa Gatha (Hindi), Ed. Ramnarayan Singh Rana, Satna, 2007, p. 76
38. ↑ Prof. Dr Kanhaiya Lal Agarwal, Bharhut Stoopa Gatha (Hindi), Ed. Ramnarayan Singh Rana, Satna, 2007, p. 77
39. ↑ Pragendra Pratap Singh, Bharhut Stoopa Gatha (Hindi), Ed. Ramnarayan Singh Rana, Satna, 2007, p. 72
40. ↑ Pragendra Pratap Singh, Bharhut Stoopa Gatha (Hindi), Ed. Ramnarayan Singh Rana, Satna, 2007, p. 72
41. ↑ A.L. Batham, The Wonders that was India, 1967, p. 47
42. ↑ Pragendra Pratap Singh, Bharhut Stoopa Gatha (Hindi), Ed. Ramnarayan Singh Rana, Satna, 2007, p. 72
43. ↑ A.L. Batham, The Wonders that was India, 1967, p. 47
44. ↑ A.L. Batham, The Wonders that was India, 1967, p. 47
45. ↑ Dr Mahendra Singh Arya, Dharmpal Singh Dudee, Kishan Singh Faujdar & Vijendra Singh Narwar: Ādhunik Jat Itihasa (The modern history of Jats), Agra 1998 p.246

Further reading

* Alexander Cunningham, The Stupas of Bharhut, 1876

* Benimadhav Barua, BARHUT (PART 1,2,3), 1926

* S C Kala: Bharhut Vedika

* T.W. Rhys Davids, The Buddhist India, 1971

* Bharhut Stoopa Gatha (Hindi), Ed. Ramnarayan Singh Rana, Satna, 2007
*************************************
Note:- I had visited Bharhut Stupa site on 8 October 2007 and researched the relevant literature to produce this article. This is also available on Jatland Wiki with photographs at URL -
http://www.jatland.com/home/Bharhut

 

[anrtish]

visited allahabad recently. surprised to see asoka fort there, right at sangam. ganga water was bit bluish and yamuna water was bit dirtish/sandish/matmaila. I was not allowed to see samudraguptas pillar inscription over there. who says that Jat never had the knowledge of history. Samudragupta's pillar inscription is inscribed on the Asokas one. by hook n cruk I jumped across the wires in that park. all the clan names mentioned by samudragupta are that of Jats only. the one that bafflled me was that of prarjoon. but it was perhaps Brar-Joon.

 

[anrtish]

samudraguptas pillar inscription does tell that Asoka too was Jat like him. long back he created a fort over there. That great Jat Asoka did know all the nodal points in the half globe of the world.

 

[anrtish]

whether James Princep in 1837 deciphired first Asokas pillar n its languages, appeals to me all false and balls. Asoka pillar was long back deciphired by Samudragupta as his own Jats brothers pillar. Hence he chose to write further commendments on that. Even later Firuz Tughlak was no less a literary person/Jat. From Ambala he braught that Pillar of Asoka to Delhi.

 

[lrburdak]

Samudragupta mentions Jat clans on Allahabad pillar inscription namely - Kak, Atwal, Kharb, Salkalan, potalia, Moond,

Can somebody add more Jat clans.