Jats in Indian epics

vijay said:
Ye Sanskrit hai !

Agni Dev, Som Dev aur Jats jo vedon mein likha hai !

Am i wrong Tewatia Sir ?
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A few dialects of Jats were grammarised/systematised/sanskritised. Sanskrit word itself means systematic. Vedas Sanskrit is different from Panini's. While Aryan may be a fiction but Jat is reality. Throughout in any written or well known history or in any inscription, Aryan word is rarely found. Its we Jats who created vedas/aryans and all those meanings; and its not otherway round. Vaise bhi sruti ke bad lipi to samajh aati hai lekin lipi ke bad shruti samajh nahin aati.
 
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The thread was on the topic "Jats in Indian Epics". Soka was on one extreme to deny the existence of Mahabharta/Ramayana etc. But my opinion is Dhuan utha hai to aag bhi kahin hogi. means if smoke is there fire has has to be somewhere. Ramayana, Mahabharat, Veda, Purana, Gita, Chandragomin, Panini etc. did happen. They kept revised from time to time, so may not be in their original form. They all do mention Jat/Gots in their own ways like Puranas mention Nanda's/Mauryas etc. as Sudra rulers. Alberuni mentions Krishna as low sudra Jut family. However, its upto our investigative efforts with commonsense and little knowledge of history to decifer them from there. Blindly moving with tradional meanings will fetch us nothing new. It will be another modern Ramayana where Rama, the God, conquers Lanka with the help of Bhalu/Bandars/Jatayu (Bear/monkeys/birds) etc. But I feel that they were as human as Rama himself was. As many clans of Jats resemble animals and birds so epics depict them like this.

My opinion of relating Jat with Jat also should not be misunderstood. Also I'm not the first person to do so among Jats. Jat's Got system is still the best and most scientific out breeding system in the world. This system is still practiced in its best sense among all the Jats from Ganges to Indus irrespective of their religions. I was and I'm well aware of the hindi/sanskrit/braj meaning of Jat, one of them is "born". Even if at all this meaning is also applied to Jat then also it should be in the sense of got and his marriage rules. Jats got or Jat's Jat or Jat's Jati is well decided by his birth whatever profession he adopts. In fact Jat's Jat is nothing but his got only.

Various Jats who seperated from Jats or Gots were like Gujars from Badgujar Jats, Heers (Aheer/Yadav) from Heer Jats, Minas from Minhas Jats, Marathi from Maha-Rathi Jats, Odiya from Odrann, Agrawal from Grewal, Mali from Mali/Malhi, Khatri from Khatri, Rode/Arode from Rode, Bannu from Bana etc. etc. While seperating from Jats they seperated on equality as Jats only. Simply because some got was dominant or in power in some region, so other Jats/Gots also came to be known after that got in that particular area. Numerous Jats/Gots originated from Jats/Gots, but never on the basis of profession as Pandit, Kshatriya, Vaisya, Sudra etc. For example Khatri's today are predominantly Businessmen and not predominantly fighters.

Budhism rose for a noble cause. But later corrupt practices sneaked into it. Thats not the fault of Budha. Similarly if corrupt practices sneaked into Jat system elsewhere thats not the fault of Jat/Got.
 
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Bhadrakali goddess - The cosort of Virabhadra

Bhadrakali (IAST: Bhadrakālī, Devanagari: भद्रकाली) , also known as the gentle Kali, is generally an auspicious form of the goddess Kali, and the legend states that she came into being by Devi’s wrath, when Daksha insulted Shiva. It is believed that Bhadrakāli was a local deity, which was assimilated into the mainstream Hinduism, particularly into Shaiva mythology. Sometimes, she assumes terrible aspect, and is represented with three eyes, and four, twelve or eighteen hands. She carries a number of weapons, with flames flowing from her head, and a small tusk protruding from her mouth. She is the consort of Virabhadra. [1]

History

The historian Ram Swarup Joon has given the chronology of Virabhadra, obtained from the records of the Bards of Dholpur, in his book ‘History of the Jats’ (1938, 1967) as under: [2]

In the branch of Puru there was ‘Sanyati’ whose son was Virabhadra. Virabhadra had four sons 1. Pon Bhadra 2. Kalhan bhadra 3. Atisur Bhadra and 4. Jakh Bhadra.

Pon Bhadra is the originator of Punia gotra.

Kalhan Bhadra is the originator of Kalhan gotra.

Atisur Bhadra had Ajanta Jata Shankar and his son Dahi Bhadra in the lineage. Dahi Bhadra is the originator of Dahiya gotra.

Jakh Bhadra is the originator of Jakhar gotra.

According to Ram Swaroop Joon, the descendants of above spread as under:

(a) Pon Bhadra’s descendants Punias to Haryana, Brij, and Gwalior

(b) Kalhan Bhadra’s descendants Kalhans to Kathiawar and Gujrat.

(c) Atisur Bhadra’s descendants to Malwa

(d) Jakh Bhadra’s descendants Jakhars to Punjab and Kashmir

(e) Dahi Bhadra’s descendants Dahiyas to Punjab and Central Asia

Temples of Bhadrakali

It is clear from the above chronology that some descendants of Virabhadra have moved to Malwa and Gujarat. There must be some traces left in these areas. We find The traces of their migration in the form of temples of Bhadrakali in Ahmedabad (Gujarat) and in Malwa near Ratlam. The historian PN Oak has revealed that one densely populated area of Ahmedabad is known as 'Bhadra'. Bhadra is a sanskrat name. This Bhadra area is having a number of mosques. PN Oak has revealed that the Jama-masjid of Bhadra area in Ahmedabad was earlier a temple of Bhadrakali diety, which was converted to masjid. Bhadrakali was the primeval diety of this city. He proved, through number of articles published in 1964-65, that so called Jama-masjid of Ahmedabad (Karnavati or Rajnagar) was the temple of city and royal diety Bhadrakali. [3]

We also find the temple of Bhadrakali at place called Bajna at a distance of 36 km from Ratlam city in Malwa region. This Bhadrakali temple is of the period of Parmara rulers and known as Garhkhankhai mataji. This temple is situated in dense forested area of the valley at the sangam of Karan river and Mahi river. Raja Bhoj had constructed this temple. This place is also recognized as shaktipitha in India. The excavations at this site has produced Shiva in yoga pose, Lakshami, Gajasursanhar, Surya and Nataraja's rare idols. The world famous 'Tripurasundari ma' temple at a distance of 60 km from this place is situated at village Talwara in Banswara district in Rajasthan. An inscription of 1540 AD found here reveals that this temple was constructed prior to the rule of Kanishka. Some people believe it to be constructed before 3rd century AD. There was a very ancient place here known as 'Garhpoli' which is called as Umarai at present. Excavations in 1982 at this place have produced idols of Shiva with Parvati on his thigh. Ganesha and Kartikeya are seated on both sides.[4]

Reference
1.↑ Dictionary of Hindu Lore and Legend (ISBN 0-500-51088-1) by Anna Dallapiccola
2.↑ RS Joon: History of the Jats’ (1938, 1967)
3.↑ PN Oak: Some blunders of Indian Historical Research
4.↑ Amit Nigam: Ratlam ki Tripura sundari, Democratic World, 28 December 2006
 
Why Jat is called Sujat? Why Jat/Sujat is same in rigveda? Because Jat is better born. All are born but Jat is better born according to some fixed marriage rules.
 
Thank you very much!

lrburdak said:
Meaning of gana

The meaning of Gana in Sanskrit is given by Monier Williams's dictionary as "flock, troop, multitude, number, tribe, series, class", adding that it can also be used to refer to a "body of attendants". It also defines Gana as "a company, any assemblage or association of men formed for the attainment of the same aims". [3]

Ganas as Shiva's attendants

The mention of ganas is in the form of attendants of Shiva in the story of creation of Virabhadra and destruction of Daksha in Hindu mythology. One day Daksha made arrangements for a great horse sacrifice, and invited all the gods omitting only Shiva. Shiva's first wife was Sati and daughter of Daksha Prajapati. Sati, being greatly humiliated, went to the banquet and Sati released the inward consuming fire and fell dead at Daksha's feet. Narada bore this news to Shiva. Shiva burned with anger, created Vīrabhadra who bowed at Shiva's feet and asked his will. [4]

Shiva directed Virabhadra: "Lead my army against Daksha and destroy his sacrifice; fear not the Brahmanas, for thou art a portion of my very self". On this direction of Shiva, Virabhadra appeared with Shiva's ganas in the midst of Daksha's assembly like a storm wind and broke the sacrificial vessels, polluted the offerings, insulted the priests and finally cut off Daksha's head, trampled on Indra, broke the staff of Yama, scattered the gods on every side; the he returned to Kailash. [5]


The above story of creation of Virabhadra from the Shiva’s lock and destruction of Daksha by Virabhadra and his ganas is mythical and not scientifically possible but has some historical facts in it. Thakur Deshraj has explained that there was a clan of Jats named Shivi who had a republic ruled by democratic system of administration known as ganatantra. Kshudrakas had formed a sangha with Malavas. Shivis formed a sangha with a big federation or sangha known as Jat, which is clear from Paninis shloka in grammar of Astādhyāyī given below. [6]

The historian Ram Swaroop Joon explains that Shiva lived in Gangotri Hills which, due to Shiva's popularity, came to be known as Shiva's Jata. The mountain ranges in that area is now known as Shivaliks. Raja Virabhadra of the Puru dynasty was the ruler of 'Talkhapur' near Haridwar, which also formed part of the area known as 'Shiv ki Jata'. [7]

This is the area around Haridwar. King Bhagiratha brought the Ganga to the plains in this region. According to legend the Ganga flows out from Shiva's Jata. Actually this also means that the Ganga flows out from the area known as 'Shiv ki Jata', the birthplace of the Jat Raja Virabhadra who was a follower and admirer of Shiva. On hearing of Sati's tragedy, Shiva went to the durbar of Virabhadra and pulled at his hair in fury while narrating the story. This infuriated Virabhadra and with his army, are invaded Kankhal and killed Daksha. [8]

Ganas in Sanskrit literature

In Panini's Astādhyāyī

Many books of Sanskrit literature have used ganas and sanghas frequently. The famous Sanskrit scholar Panini of 900 BCE has mentioned in his Sanskrit grammar known as Astādhyāyī in the form of shloka as जट झट संघाते or Jat Jhat Sanghate. This means that the terms 'Jat' and 'democratic federation' are synonymous.[6]

Panini in his grammar used gana as:

संघोद्घौ गण प्रशंसयो Sanghoddhau gana praśansayo

In Narada smriti

Narada smriti mentions as:

आदि शब्दों गण संघादि समूह विपक्षया Ādi śabdon gaṇa sanghadi samūh vipakshayā

It shows that the ganatantra (republic) system of rule was prevalent in India since ancient period.




In Shanti Parva

A detailed analysis has been done about ganas in chapter 107 of Shanti Parva in which Yudhisthira asks Bhisma about the ganas that how ganas increase, how they defend themselves from the dividing-policy of enemies, what are the techniques to conquer enemies and making the ganas friends, how they hide their secret mantras being in majority. The Bhisma’s answers to these questions have been recorded in the form of shlokas (verses) from 16 – 32 in Shanti Parva. [6]

In Vedas

Ganas have been narrated in Vedas in the form of assemblies of warriors as is clear from the following sutras if Rigveda (RV 3-26-6): [6]

व्रातं व्रातं गणम् गणम् Vrātam Vrātam ganam ganam

Gana in brief means an assembly. Ganatantra (republic) means a state run by assemblies.

The representative members of clans were known as ganas and their assembly as sanghas, there chief as ganadhipati or Ganesha and Ganapati.

[edit]Ganas in Buddhist literature
The Buddhist literature Mahabagga mentions that:

गण पूरकोवा भविस्सामीति Gana pūrkovā bhavissāmīti

It indicates that there was an officer who used to see the number of ganas and their koram in the Rajasabha (state assembly).[6]

During Buddhist period, the Buddhist books like 'Pali-pitaka', 'Majjhamnikaya', 'Mahabagga', 'Avadana shataka' have mentioned ganas and sanghas many times. During Buddhas period there were 116 republics or ganasanghas in India.

In Buddhist times, Ganas were assemblies of the Sanghas, early democratic republics known as Gana-rājyas, literally "rule of the assembly", a term paralleling democracy (demo-kratia) or Soviet republic. The term was revived in Bhārata Ganarājya, the official name of the Republic of India.

References

1.↑ Dictionary of Hindu Lore and Legend (ISBN 0-500-51088-1) by Anna L. Dallapiccola
2.↑ 2.0 2.1 Dr Mahendra Singh Arya, Dharmpal Singh Dudi, Kishan Singh Faujdar & Vijendra Singh Narwar: Adhunik Jat Itihasa (The modern history of Jats), Agra 1998
3.↑ Monier-Williams Sanskrit-English Dictionary
4.↑ Sister Nivedita & Ananda K.Coomaraswamy: Myths and Legends of the Hindus and Bhuddhists, Kolkata, 2001 ISBN 81-7505-197-3
5.↑ Sister Nivedita & Ananda K.Coomaraswamy: Myths and Legends of the Hindus and Bhuddhists, Kolkata, 2001 ISBN 81-7505-197-3
6.↑ 6.0 6.1 6.2 6.3 6.4 Thakur Deshraj, Jat Itihas (Hindi), Maharaja Suraj Mal Smarak Shiksha Sansthan, Delhi, 1934, 2nd edition 1992 page 87-88.
7.↑ Ram Swaroop Joon: History of the Jats (1938, 1967)
8.↑ Ram Swaroop Joon: History of the Jats (1938, 1967)
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I like all of your posts: you are very methodical and logic! Thank you!
 
Hathigumpha inscription and Jats

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 faces straight towards the rock Edicts of Asoka at Dhauli situated at a distance of about six miles. Alexander Cunningham published this inscription in 1877 in the Corpus Inscriptionum Indicarrum Vol. I. Sadananda Agrawal has prepared the text in Sanskrit, which has been published in his book Śri Khāravela, 2000, which is presented here:

Text in Sanskrit

Line 1 - •नमो अरहंतानं [।।] णमो सवसिधानं [।।] ऐरेण महाराजेन महामेघवाहनेन चेतराज वस वधनेन पसथ सुभलखलेन चतुरंतलुठन गुणउपेनेत कलिंगाधिपतिना सिरि खारवेलेन

Line 2 - पंदरस वसानि सिरि कड़ार सरीरवता कीड़िता कुमार कीड़िका [।।] ततो लेख रूप गणना ववहार विधि विसारदेन सवविजावदातेन नव वसानि योवराजं पसासितं [।।] संपुणं चतुविसति वसो तदानी वधमान सेसयो वेनाभि विजयो ततिये

Line 3[/B] - कलिंग राजवसे पुरिस युगे महाराजभिसेचनं पापुनाति [।।] अभिसित मतो च पधमेवसे वात विहत गोपुर पाकार निवेसनं पटिसंखारयति कलिंगनगरि खिवीर सितल तड़ाग पाड़ियो च वंधापयति संवुयान पटि संटपनं च

Line 4 - कारयति पनतिसाहि सतसहसेहि पकतियो च रंजयति [।।] दुतिये च वसे अचितयिता सातकनिं पछिमदिसं हय गज नर रध बहुलं दंडं पठापयति [।।] कन्हवेंणां गताय च सेनाय वितासिति असिक नगरं [।।] ततिये पुन वसे

Line 5 - गंधव वेद बुधो दप नत गीत वादित संदसनाहि उसव समाज कारापनाहि च कीड़ापयति नगरिं [।।] तथा चवुथे वसे विजाधराधिवासं अहत पुवं कलिंग पुवराज निवेसितं ..... वितध मकुट स .... निखित छत

Line 6 - भिंगारे हित रतन सापतेये सव रठिक भोजके पादे वंदा पयति [।।]पंचमे च दानी वसे नंदराज तिवस सत ओघाटितं तनसुलिय वाटा पनाडि नगरि पवेस [य] ति ... [।।] अभिसितो च [छठे] वसे राजसेयं संदंसयं तो सवकरण

Line 7 - अनुगह अनेकानि सतसहसानि विसजति पोरं जानपदं [।।] सतमं च वसे पसासतो वजिरघरवति ... स मतुक पद [पुनां] स [कुमार] ...[।।] अठमे च वसे महति सेनाय महत गोरधगिरिं

Line 8 - घाता पयिता राजगहं उपपिड़ापयति [।।] एतिनं च कंम पदान संनादेन सबत सेन वाहने विपमुचितुं मधुरं अपायातो यवनराध ... म1... यछति पलव भार

Line 9 - कपरूखे हय गज रध सह यति सवधरावास परिवेसने ... सव गहणं च कारयितुं बम्हणानं जय परिहार ददाति [।।] अरंहत [पसादाय] नवमे च वसे

Line 10 - [नगरिय कलिंग]² राजनिवासं महाविजय पासादं कारयति अठतिसाय सतसहसेहि [।।] दसमे च वसे दंड संधि साम [मयो] भरधवस पठानं मही जयनं ... कारापयति [।।] एकादसमे च वसे [सतुनं] पायातानं च मणि रतनानि उपलभते [।।]

Line 11 - कलिंग पुवराज निवेसितं पिथुडं गधवनंगलेन कासयति [।।] जनपद भावनं च तेरसवस सत कतं भिदति तमिर देह संघातं [।।] बारसमे च वसे ..... वितासयति उतरापध राजनो [ततो]

Line 12 - मागधानं च विपुल भयं जनेतो हथसं गंगाय पाययति [।।] मागधं च राजान बहसतिमितं पादे वंदापयति [।।] नंदराज नीतं कालिंगजिन संनिवेसं [कलिंग] [राज] गह रतन परिहारे हि अंग मगध वसुं च नयति [।।]

Line 13 - ...तुं जठर लखिल गोपुरानि सिहरानि निवेसयति सत विसिकनं परिहारे हि [।।] अभुत मछरियं च हथीनाव तं परिहर [उपलभते] हय हथी रतन मानिकं [।।] पंडराजा एदानि अनेकानि मुत मनिरतनानि आहारापयति इध सतस [हसानि]

Line 14 - [दखिणापथ]³ वासिनो वसीकरोति [।।] तेरसमे च वसे सुपवत कुमारी पवते अरहते (हि) पखिन संसितहि कायनिसीदियाय (...)4 राजभितिनं चिनवतानं वासासितानं पूजानुरत उवासग (खा) रवेल सिरिना जीवदेह सायिका परिखाता [।।]

Line 15 - सकत समण सुविहितानं च सवदिसानं यतिनं तपस इसिनं संघायनं अरहत निसीदिया समीपे पभारे वराकर समुथापिताहि अनेक योजनाहि ताहि पनतिसाहि सतसहसेहि सिलाहि सिहपथ रानि स [भिलासेहि]

Line 16 - पटलिक चतरे च वेड्डरिय गभे थंभे पटिथापयति पानतरिय सतसहसेहि [।।] मुरियकाल वोछिनं च चोयठि अंग संतिकं तुरियं उपादयति [।।] खेमराजा स वधराजा 5 स भिखुराजा स धमराजा पसं तो सुनं तो अनुभवंतो कलणानि

Line 17 -... गुण विसेस कुसलो सव पासंड पूजको सवदेवायतन संकार कारको अपतिहत चक वाहन बलो चकधरो गुतचको पवत चको राजसि वसुकुल विनिसितो महाविजयो राजा खारवेल सिरि [।।]••

Notes
• In the left hand margin of the first five lines are engraved two symbols : the vaddhamangala at the top and the Swastika below.

1. Sten Konow : डिमित , Jayaswal : डिमिट and Barun : सबध, out of three letters, now the middle one (म) is only visible . So in no way it can be made out as Dimita.
2. The reading is doubtful.
3. Cannot be made out. However, Dr. Sahu Suggested this word.
4. Dr. Sahu reads : यापञापकेहि. But this also seems to be incorrect.
5. Dr. Sahu reads : बढराजा. It does not seem to be correct.

•• Here is a symbol : “ Tree within railing” .
 
Hathigumpha inscription and Jats

Translation in English of Hathigumpha inscription

Line 1-2 - Salutation to Arhats, salutation to all Siddhas. Ārya Mahāmeghavāhana Mahārājā Śrī Khāravela, the overlord of Kalinga, who heightens the glory of the dynasty of Cetaraja , who possesses many auspicious sign, and is gifted with qualities spreading over four quarters, and who has handsome brown complexion, played the childhood games for fifteen years.

Line 2-3 - Thereafter, being proficient in writing (लेख) coinage (रूप), arithmetic (गणना) law (Vyavahāra ) and procedure (विधि) and skilled in all arts, he ruled as the crown prince for nine years. After completion his twenty-fourth year and with the ripening of the age of minority, (he) as glorious as Vainya was crowned king in the third generation of the royal dynasty of kalinga1*.

Line 3-4 - In the very first year of his coronation ( His Majesty) caused to be repaired the gate, rampart and structures of the fort of Kalinga Nagari, which had been damaged by storm, and caused to be built flight of steps for the cool tanks and laid all gardens at the cost of thirty five hundred thousand (coins) and thus pleased all his subjects.

Line 4-5 - In the second year, without caring for Sātakarnī [His Majesty] sent to the west a large army consisting of horse, elephant, infantry and chariot, and struck terror to Asikanagara with that troop that marched upto the river Kanhavemnā*2.

Thereafter, in the third year, well versed in the Gāndharva Veda, (His Majesty) made [ Kalinga] Nagri play, as it were by arranging festivals and convivial gatherings, and organising performances of acrobatics, dance, as well as vocal and instrumental music.

Line 5-6 - Then in the fourth year, (His Majesty] .... the Vidyadhara tract, that had been established by the former kings of Kalinga and had never been crossed before3.

The Rathika and Bhojaka chiefs with their crown cast off, their umbrella and royal insignia thrown aside, and their Jewellery and wealth confiscated, were, made to pay obeisance at the feet [ of His Majesty].

Line 6-7 - And in the fifth year, [His Majesty] caused the aqueducts that had been excavated by king Nanda three hundred years before , to flow into [Kalinga] Nagri through Tanasuli.

Further, in the sixth year of his coronation (his Majesty) in order to display the regal wealth, remitted all taxes, cesses and benevolences for the urban and rural population, to the extent of many hundred thousands (of coins).

Line 7-8 - And in the seventh year of his reign [the Queen] of Vajiraghara, blessed with a son attained motherhood.

Then in the eighth year, having destroyed the strong (fort) of Gorathariri, with a mighty army [ His Majesty] oppressed Rājagrha.

Line 8-9 - Getting the tidings of all these achievements, the Yavanaraja4 who retreated to Mathura for the rescue of his army encamped there [ Surrendered]

The sage Kharavela, with the Kalpa tree burdened with foliage and with the horses, elephants and chariots......... distributed (gifts) to all houses and inns and with a view to making gifts universal gave away the spoils of victory to the Brahmanas.

Line 9-10 - And in the ninth year [His Majesty] caused to be built [in Kalinga Nagari] the Great Victory palace the royal residence at the cost of thirty eight hundred thousand (coins). Then in the tenth year, [His Majesty] the embodiment of politics, diplomacy and peace, caused [ the army] to march through Bharatavarsa5 for conquest.

Line 10-11 - And in the eleventh year [His majesty] secured jewels and precious stones from the retreating [ enemies] [His Majesty] caused to be cultivated pithunda, founded by former kings of Kalinga, with ploughs drawn by asses. Also [ His Majesty] shattered the territorial confederacy of the Tamil states having populous villages, that was existing since thirteen hundred years.

Line 11-12 - And in the twelfth year, [ His Majesty] terrorised the king of Uttarapatha by an army of hundred thousand, after that [ His Majesty] generated great fear among the people of Magadha while making the elephants and horses drink in the Ganges, [ His Majesty] made Bahasatimita, the King of Magadha, obeisance at his feet. [ His Majesty] then brought back the image of Kalinga Jina with its thrown and endowment that had been taken away by king Nanda and the jewels plundered by him (King Nanda) from the Kalinga royal palace, along with the treasures of Anga and Magadha.

Line 13 - [His Majesty] brought to submission the people of ... And in the thirteenth year upasaka Sri Kharavela a devoted worshipper of those, who used to cloth themselves in fine cloth, enjoy royal endowment and take to rainy season, retreat, excavated in the Kumari hill, where the wheel of victory had been well turned6, dwelling cells for resting of the bodies of the .... Arhats who had renounced their sustenance.

Line 14 - [His Majesty] caused to erect towers with strong and beautiful gateways at the cost of two thousand coins. [His Majesty] obtained horses, elephants and jewels losing strange and wonderful elephants and ships. The King of Pandya caused to be brought here ( capital Kalinga Nagri) various pearls, jewels and precious stones hundred thousand in number.

Line 15-16 - [As desired by] the Queen of Simhapatha, [ His Majesty] built an edifice in front of and close to the dwellings of the Arhats with thirty five hundred thousand stone slabs, raised from the best quarries and brought form a distance of many yojanas for the convenience of the honoured Sramanas and for the yatis, Tapasa, Rsis and Samghiyanas, who hailed from all directions and also set up on the pink coloured floor, pillars bedecked with emerald at a cost of one hundred and five thousand (coins)

[His Majesty] revived the Tauryatrika7 included in sixty four branches of art that had been suspended during the time of the Mauryas.

Line 16-17 - [ Thus reigns] the king of bliss, the King of prosperity the Bhiksu King and King of Dhamma, [ His Majesty] the mighty conqueror Rajarsi Sri Kharavela, the descendent of Vasu 8, the embodiment of specific qualities, the worshipper of all religious order, the repairer of all shrines of gods, he possessor of invincible armies, the upholder of law , the protector of law, and the executor of law, having seen heard and felt all that is good.

Notes

1. Lekhah, Rupa, Ganana, vavahara & vidhi have been elaborate in the subsequent chapter of this book.
2. “ Dr. Sahu and other scholars identity with river Krisna, which does not seem to hold good.
3. Of course the meaning of this sentence is not fully clear and requires elaboration.
4. The name of this king is not Visible (Pl. see text)
5. North India.
6. Refers to Mahavira’s preaching on the crest of the Udyagiri hill.
7. Performance of dance, song and concert.
8. Scholars identifies Vasu with well known Cedi King, which in not convincing.
 
Hathigumpha inscription and Jats (Contd)

Masikanagara or Asikanagara

It is revealed from Line-4 of the Hathigumpha inscription that Kharavela in the second year of his reign despatched a strong force comprising cavalry, elephantry, infantry and chariotry to the western quarter without caring for or bothering about Sātakarnī, and Asikanagara was frightened on its reaching the river Kanhavemṇā. Some scholars prefer to read Masikanagara instead of Asikanagara and locate it in the coastal region of Andhra Pradesh. According to Sadananda Agrawal it is not well-supported. Kanhavemṇā is commonly equated with the river Krishna coastal flowing in Andhra Pradesh. However, Krishna lies much to the south of Kalinga, and not west as averred in the epigraph (पछिमदिसं). But there is another stream flowing to the west of Kalinga in Vidarbha and known locally at present as Kanhan which flows about 17 km northwest of Nagpur and joins the river Vena (Wainganga), and it is the combined flow of these two streams that is spoken as Kanhavemṇā in our records.

The recent find of a sealing belonging to the Asikajanapada in course of intensive archaeological excavations at Adam (Nagpur district) has solved also the problem of locating Asikanagara whose king or and people became frightful at the arrival of Kharavela's army at Kanhavemṇā. In view of the evidence of a highly prosperous city unearthed at Adam, Prof AM Shastri is of the opinion that Adam itself represents the Asikanagara of Hathigumpha inscription. It is worth noting in the present context that a terracota sealing having a legend, has been discovered from Adam, situated on the right bank of the river Wainganga, which reads Asakajanapadasa (असकजनपदस).

Other minor inscriptions

Besides Hathigumpha inscription of Kharavela there are some other minor Brahmi inscriptions in the twin hillocks of Udayagiri and Khandagiri, which were deciphered earlier by Prof RD Banergy during 1915-16 (Epigraphic Indica-XIII) and BM Baraua (Indian Historical Quarterly-XIV). Sadananda Agrawal has given further clarifications about them. Those seem to be related with Jats are as under:

Manchapuri cave inscription 'B' (Lower storey), of which, text in Sanskrit is - कुमारो वडुखस लेणं

Traslation - [This is]] the cave of Prince Vadukha. Note:- On palaeographic ground Prof Banergy considers this inscription to be a little earlier than the inscription of king Kudepasiri. According to Sadananda Agrawal, Badukha seems to be the son or brother of Kudepasiri.

Tatowāgumphā inscription (Cave No -1) - The record is incised over one of the entrances to the inner chamber. The Text reads in Sanscrit as पादमुलिकस कुसुमस लेणं x [।।]

Translation: The cave of Kusuma, the padamulika. Notes:- There is a syllable after the word lenam, which may be read as ni or phi,. padamulika literaly means, one who serves at the feet [of king].

Here Kusuma seems to be related with Kaswan clan of Jats.

According to Kishori Lal Faujdar, An article about Raja Kharavela in Orissa mentions about the rule of Kaswan in 2nd century of Vikram samvat. It has been mentioned in ‘Hathi Gumpha and three other inscriptions’ (page 24) in Sanskrit as under:

कुसवानाम् क्षत्रियानां च सहाय्यतावतां प्राप्त मसिक नगरम्

Kusawānāṃ kshatriyānāṃ ca Sahāyyatāvatāṃ prāpt masika nagaraṃ.

This translates that the city of 'Masik' was obtained with the help of 'Kuswa' Kshatriyas. It should now read as Asikanagar as made clear above.

Reference

* Sadananda Agrawal: Śrī Khāravela, Published by Sri Digambar Jain Samaj, Cuttack, 2000.
* Kishori Lal Faujdar: Jat Samaj Monthly Magazine, Agra, January/February (2001) page-6.
************************************
Note - I visited Bhubaneswar recently and could see places connected with Asoka and Kharavela. Asoka inscriptions are at Dhauligiri and Kharavela inscriptions are at Udayagiri and Khandagiri caves. Since Jat historians mention both these rulers as Jats so I have provided above informations on Jatland for our members. This is also on Jatlan Wiki at

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

One thing seems possible that Kharavela is probably Kharav Jat, which needs further research. Kasawan is certainly related with Kharavela. Asikanagar seems to be related with Asiagh or Siyak Jats. A strong intervention of Jat historians is needed to search exact origin of Kharavela. It is possible that Siyaks were at Asikanagara and they moved from here after their fall to Jangladesh as is recorded by Thakur Deshraj how they came to Jangladesh.
 
Kharvel was king of Kharav Jat clan

Kharvel was king of Kharav Jat clan

Kharvel or Khāravela(खारवेल) is a gotra of Jats in India. It is derived from Raja Khāravela ( खारवेल), who was a Jat king. [Dharmpal Singh Dudi]


Kharavela (IAST: Khāravela, Devanagari: खारवेल) was the king of Kalinga, in Orissa state of India. He was responsible for the propagation of Jainism in East India. He led many successful campaigns against Magadha, Anga and what is today Tamil Nadu. He restored the power of Kalinga after it had been devastated in a war with Maurya King Ashoka. He was the third king of the Mahameghavahana dynasty. The main source of information about Kharavela is his famous seventeen line Hathigumpha inscription in a cave in Udayagiri hill near Bhubaneswar in Orissa.

Origin

Exact origin of Kharavela is not yet known to the historians. Some historians have tried to speculate the origin of Kharavela. Suniti Kumar Chatterji is of the opinion that Kharavela belonged to Dravidian stock. But how he came to the conclusion has not been explained. It would be better to take Kharavela as the prakrit form of Sanskrit word Ksharavela (Devanagari:क्षारवेल). It is significant to note here that the letter Khā (Devanagari:खा) in the Hathigumpha inscription invariably stands for kshā (Devanagari:क्षा) So, Khāra (Devanagari:खार) has to be taken as Kshāra (Devanagari:क्षार) meaning saltish and Vela means wave or shore. The word Khāra(Devanagari:खार) is still in vogue in many a northwestern Indian language in the sense “Saltish”, and the second component, vela, is also reminiscent of the word vela meaning wave or shore. [Sadananda Agrawal: Śrī Khāravela, Published by Sri Digambar Jain Samaj, Cuttack, 2000] Khāra (Devanagari:खार) word of Hindi indicates its linkages with northwest India. In northwest India, we find mention of Khārvel as a clan originated from samrat Kharavela, in the list of Jat clans given by Jat historians. Similarly in Jat history books Ail (ऐल) has been mentioned as habitation of Aryans in northwest and Air (ऐर) as a Jat clan originated from Nagavanshi ruler named Airawat. [Dharmpal Singh Dudi: Adhunik Jat Itihas] It needs more research to find the exact origin of Kharavela.

Dynasty of Kharavela

In the first line of Hathigumpha inscription Kharavela styles himself as IAST-Aireṇa Mahārājena Mahāmeghavāhana Cetarāja vasa Vadhanena xxx Kalimgādhipatinā Siri Khāravelan (Devanagari:ऐरेण महाराजेन महामेघवाहनेन चेतराज वस वधनेन पसथ सुभलखलेन चतुरंतलुठन गुणउपेनेत कलिंगाधिपतिना सिरि खारवेलेन) While the earliest scholar Prinsep and R L Mitra take the word Aira as the name of the king of Kalinga eulogised in the inscription, other few scholars are inclined to take the word as dynastic name and connected the ancestry of Kharavela with the puranic Aila belonging to the lunar Kshatriya dynasty. Bhagwan Lal Indraji is the first scholar to assert that the King whose activities are glorified in the inscription in named Kharavela.

It is a significant to note here that there is also no direct evidence in Hathigumpha inscription to show that Kharavela belongs to Cedi Dynasty. The only meaning conveyed by this expression is that Kharavela was the son of Cetarāja (Devanagari:चेतराज). [Sadananda Agrawal: Śrī Khāravela, Published by Sri Digambar Jain Samaj, Cuttack, 2000] There is a small crack in the stone above the letter ta (त) giving the impression of medial i. this crack misled some eminent scholars like R.D. Banerji and D.C. Sircar to decipher the word as Ceti (Devanagari:चेति) and this conjectural reading led the renowned scholars to hold the view that Kharavela belongs to Cedi dynasty. But in no way this can be accepted. It is pertinent to note in this context that a small inscription is found engraved in the Mancapuri Cave where King Kudepasiri (one of the successor of Kharavela) styled him self as Aira Maharaja Kalingadhipati Mahameghavahana (Devanagari:ऐरे महाराजा कलिंगाधिपतिना महामेघवाहन).

The King Sada has also been styled himself as Maharaja Kalinga Mahisika Adhipati Mahameghavahana. Both Kudepasiri and Sada, happen to be the successors of Kharavela, have never been stated in their respective inscription to be belonging to Cedi dysasty. It is significant that the word Aira has not been prefixed with the name of Sada. The Vahana ending dynastic (and personal) names were quite popular during the few centuries preceding. The meaning of Mahameghavahana is the great one riding on clouds. Dr. Sahu takes Maha as the prefix of Megha and opines: “ Mahameghavahana literary means one whose vehicle is great cloud”.

In line 17 of the Hathigumpha inscription Kharavela claims to have been descended from Rajarsi Vasu Kula. King Vasu recorded in Hathigumpha inscription can not be taken as Cedi king. It is pertinent to note in the context that in Mahabharata, Meghavahana as a dynastic name is found mentioned (Sabha Parva, XIV, 13) while the same epic preserves detailed accounts regarding the activities of Cedi dynasty. Cedi and Meghavahana have been flourished as two distinct dynasties since the early times, so both the dynasties should not be equated. [Sadananda Agrawal: Śrī Khāravela, Published by Sri Digambar Jain Samaj, Cuttack, 2000] We have already stated earlier that Cetaraja was the father of Kharavela and it seems probable that he was the immediate predecessor of Kharavela, belonging to be the second king in the Mahameghavahana line in Kalinga. The line-7 of the Hathigumpha inscription indicates that the Queen of Vajiraghara (Chief Queen of Kharavela ?) gave birth to a son. Another inscription in the lower storey of the same caves informs us that it had been executed by the Aira Maharaja Kalingadhipati Mahameghavahana Kudepasiri. In this cave another inscription is incised which reveals the name of Kumara Badukha. It is to be noted here that Kumara Badukha has not assumed any royal title. However, it is difficult to be sure of the relationship between Kharavela and Kudepasir. As no available record speaks any thing more about prince Badukha, he stands an obscure figures, in history but seems to be the son or brother Kudepasiri.

Mahiska country denoted the modern coastal Andhra (Guntur – Krishna region) which was apparently added to the Mahameghavahana kingdom at least during the reign of Maharaja Sada.

The sada rule came to an end during end first century / early second century A.D. [Sadananda Agrawal: Śrī Khāravela, Published by Sri Digambar Jain Samaj, Cuttack, 2000]

Clan of Kharavela

As pointed out earlier it needs more research to find the exact origin of Kharavela. I got a chance to visit Udayagiri and Khandagiri caves near Bhubaneswar on 15-2-2007 and saw Hathigumha inscription personally. The main source of information about Kharavela is his famous seventeen line Hathigumpha inscription in a cave in Udayagiri hill near Bhubaneswar in Orissa.

To arrive at some conclusion we have to find the origin of words mentioned in Hathigupha inscription. From the very first line we find that

Aireṇa Mahārājena Mahāmeghavāhana Cetarāja vasa Vadhanena xxx Kalimgādhipatinā Siri Khāravelan

Khāra word of Hindi indicates its linkages with northwest India. It means the origin of this clan is from Salt-range area situated in Sindh, which is considered to be the original home of Jats by historians. [Dr S.Jabir Raza, The Jats - Their Role and Contribution to the Socio-Economic Life and Polity of North and North West India. Vol I, 2004, Ed Dr Vir Singh]

We agree with scholars who are inclined to take the word’ ‘El’ or ‘Ail’ as dynastic name and connected with the ancestry of Kharavela with the puranic Aila belonging to the lunar Kshatriya dynasty. Chetraja was his father as proved above. It is very important to note the significance of word Mahāmeghavāhana. I did an analysis of Jat gotras in Muzffarnagar district in Uttar Pradesh and found that Kharav gotra Jats live in village called Meghakheri.

Meghakheri (मेघाखेड़ी) is a village in Sadar tehsil of Muzaffarnagar district in Uttar Pradesh. It is very ancient village. Population of the village is about 3000. It is mainly a village of Kharav Jats. Out of total population 50 percent are Kharav gotra Jats. Other Jats are Malik only four families. [Interview dated 21-4-2007 with Shri Rishipal Singh, Bachan Singh Colony, Muzaffarnagar (UP). Mob-9412110179] Thus we can conclude that Kharavela was a king of Kharav Jat clan originated from village Meghakheri and got the title of Mahāmeghavāhana on this basis.
 
Other Jat clans associated with Kharavela

Other Jat clans associated with Kharavela

If Kharavela was Jat then there must be other Jat clans to assist him. Now we find from Hathigumpha inscription some clues about other Jat clans also.

Asiagh and Kaswan Jats

It is revealed from Line-4 of the Hathigumpha inscription that Kharavela in the second year of his reign dispatched a strong force comprising cavalry, elephantry, infantry and chariotry to the western quarter without caring for or bothering about Sātakarnī, and Asikanagara was frightened on its reaching the river Kanhavemṇā. Some scholars prefer to read Masikanagara instead of Asikanagara and locate it in the coastal region of Andhra Pradesh.

An article about Raja Kharavela in Orissa mentions about the rule of Kaswan in 2nd century of Vikram samvat. It has been mentioned in ‘Hathi Gumpha and three other inscriptions’ (page 24) in Sanskrit as under:

Sanskrit - कुसवानाम् क्षत्रियानां च सहाय्यतावतां प्राप्त मसिक नगरम्
IAST - “Kusawānāṃ kshatriyānāṃ ca Sahāyyatāvatāṃ prāpt masika nagaraṃ”.

This translates that the city of 'Masiknagara' was obtained with the help of 'Kuswan' Kshatriyas [Kishori Lal Faujdar:Jat Samaj Monthly Magazine, Agra, January/February (2001) page-6]

According to Sadananda Agrawal interpretation of the city as Masikanagara is not well-supported. Kanhavemṇā is commonly equated with the river Krishna coastal flowing in Andhra Pradesh. However, Krishna lies much to the south of Kalinga, and not west as averred in the epigraph (Devanagari: पछिमदिसं). But there is another stream flowing to the west of Kalinga in Vidarbha and known locally at present as Kanhan which flows about 17 km northwest of Nagpur and joins the river Vena (Wainganga), and it is the combined flow of these two streams that is spoken as Kanhavemṇā in our records. [Sadananda Agrawal: Śrī Khāravela, Published by Sri Digambar Jain Samaj, Cuttack, 2000]

The recent find of a sealing belonging to the Asikajanapada in course of intensive archaeological excavations at Adam (Nagpur district) has solved also the problem of locating Asikanagara whose king or and people became frightful at the arrival of Kharavela's army at Kanhavemṇā. In view of the evidence of a highly prosperous city unearthed at Adam, Prof AM Shastri is of the opinion that Adam itself represents the Asikanagara of Hathigumpha inscription. It is worth noting in the present context that a terracotta sealing having a legend, has been discovered from Adam, situated on the right bank of the river Wainganga, which reads Asakajanapadasa (Devanagari: असकजनपदस). [Sadananda Agrawal: Śrī Khāravela, Published by Sri Digambar Jain Samaj, Cuttack, 2000]

The township of Asikanagara to the west of Nagpur indicates the township of Asiagh or Siyak jats. This is also supported by Thakur Deshraj that Asiagh Jats moved from Asigarh in Malwa to Rajasthan. This must have been migration to Rajasthan of these people when their rule came to an end. After this period their rule is recorded in Jangladesh by the Historians James Tod and Thakur Deshraj.

From the above description we can interpret that Kaswan Jat was a chieftain who helped Kharavela in his war expedition. Kaswan Jats must also have moved along with Kharavela to Kalinga. It is also confirmed from following inscription:

X- Tatowāgumphā inscription (Cave No -1)

The record of this inscription is incised over one of the entrances to the inner chamber. The Text reads in Sanscrit as

पादमुलिकस कुसुमस लेणं x [।।] (IAST: pādamulikas kusumas lenam x)

Translation: The cave of Kusuma, the padamulika.

Notes:- There is a syllable after the word lenam, which may be read as ni or phi,. padamulika literally means, one who serves at the feet [of king].

According to Kishori Lal Faujdar, Here Kusuma seems to be related with Kaswan clan of Jats. He refers an article ‘Hathi Gumpha and three other inscriptions’ (page 24) in Devanagari as under[3]:

कुसवानाम् क्षत्रियानां च सहाय्यतावतां प्राप्त मसिक नगरम्
IAST - Kusawānāṃ kshatriyānāṃ ca Sahāyyatāvatāṃ prāpt masika nagaraṃ.

Translation:- This translates that the city of 'Masikanagara ' was obtained with the help of 'Kuswan' Kshatriyas.

Burdak Jats

There is one small inscription in Udayagiri caves about Prince Vaḍukha, which has not yet been interpreted by the historians. Had the historians knowledge about Jat clans it would have been easy to interpret it. The inscription details are as under.

III-Manchapuri cave inscription 'B' (Lower storey)'

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)

Translation - [This is] the cave of Prince Vaḍukha.

Note:- On palaeographic ground Prof Banergy considers this inscription to be a little earlier than the inscription of king Kudepasiri. According to Sadananda Agrawal, Prince Badukha stands an obscure figure in history, but Badukha seems to be the son or brother of Kudepasiri. Here Badukha is the prakrat form of Barduk or Burdak, which is again a Jat clan of northwest India.

Chalka Jats

IV- Inscriptions in the sarpagumpha (Over the door way)

This inscription consisting of one line, is incised over the doorway of the sarpagumpha. The text in Devanagari script is as under:

चूलकमस कोठाजेया च (IAST: chūlakamas koţhājeyā cha)

Translation - The chamber and veranda/or side chamber of hūlakama. Note:- However Dr. Sahu interpreted Ajeya being united by a Sandhi qualifying Koṭha there by denoting invincible. But he ignored the conjunction ca (Devanagari: च) which follows Koṭha(Devanagari:कोठा) and Jeya (Devanagari:जेया).

VI- Haridas cave inscription

This inscription contains one line has been incised over one of the three entrances to the main chamber of the cave from the veranda. The text in Devanagari script is as under:

चूलकमस पसातो कोठाजेया च (IAST: chūlakamas pasāto koţhājeyā cha)

Translation :- The chamber and veranda (or side chamber) are the gift of chūlakama.

Note- Historians are unable to interpret it but infact it was the cave of Chalka or Chilka clan Jats.

Queen of Kharavela was Lal Jat

I- Mancapuri cave inscription (Upper storey)

This inscription is engraved on the raised space between the second and third doorways of the cave. The text in Devanagari script is as under:

L.1- अरहंत पसादाय कलिंगानं समनानं लेनं कारितं राजिनो ललाकस
L.2- हथिसिहस पपोतस धुतुना कलिंग चकवतिनो सिरिखारवेलस
L.3- अगमहिसिना कारितं

Translation - By the blessings of Arhats the chief queen of Kharavela, the Cakravarti monarch of Kalinga, the great grand-daughter of Hathisiha (Hasti Simha) and the daughter of Lalāka or Lalārka caused to be excavated the cave for the sramanas of Kalinga.

The Line of Hathigumpha inscription mentions that in the seventh year of his reign [the Queen] of Vajiraghara was blessed with a son attained motherhood. Sometime before his coronation the prince very probably married chief queen as per presence was essentially required in anointation ceremony. The chief queen, whose record has been engraved in the upper storey of Mancapuri Cave, was the great-grand daughter of Hastisimha and the daughter of king Lalaka or Lalarka. It is to be pointed out here that nothing is known abouth Hastisimha and Lalarka from any other source.

Note:- It is to be noted here that historians do not have any idea about queen of Kharavela. Infact she was daughter of Lalaka or Lala gotra Jats found in Muzaffarnagar in Uttar Pradesh. Lal (लल) gotra Jats live in Muzaffarnagar district in Badhai Kala, Barwala, Chunsa, Fahimpur, Lisad, Moghpur, Muzaffarnagar villages.
 
Nagavansh Jat clans

Nagavansh is one of the category of kshatriyas. Chandravanshi King Ayu had a king named Elakha in nineth generation, whose son was Nagas, from whom started Nagavansh. Prajapati Daksha's daughter was Sarma, who was wife of Suryavanshi king Kashyapa, who gave birth to son of Naga clan from whom started the Nagavansh. [1]

History of Nagas

Nagas people spread throughout India during the period of the epic Mahabharata. The demi-god tribe called Suparnas (in which Garuda belonged) were arch-rivals of the Nagas. However, the Nagas near Kashmir seems to be the original abode of all of them. Places like Anantnag attests this theory.

1. Naga Ananta was the first among all the Naga kings.
2. The second Naga chief Vasuki had the kingdom near Kailasa (hence the connection of Vasuki with lord Siva).
3. The third chief Takshaka, in Takshasila both not far from Anantnag.
4. The kingdoms of other Nagas like Karkotaka and Airavata (near river Iravati (Ravi, one among the five rivers of Punjab) were also not far away.

Nagas had kingdoms in Nagaland and Andhra Pradesh. Arjuna's wife Ulupi was from one of such Naga kingdom (in Gangetic Plain) Arjuna's another wife Chitrangada who also was known to Ulupi was from Manipuri (location uncertain). She was probably from a Dravidian tribe. There are now many Naga worshiping places in South India, especially in Andhra Pradesh and Kerala.

Naga race was almost exterminated by Janamejaya, the Kuru king in Arjuna's line, who conducted the massacre of Nagas at Takshasila. This massacre was stopped by Astika, a Brahmin whose mother was a Naga (Vasuki's sister Jaratkaru).

According to a story in Matsya Puran, quoted in chapter X of a book India of the Dark Ages the Nagas ruled for 100 years as renegades (this because they were Buddhist). Later, it is said they purified themselves with water of the Ganga, performed ten Asvamedha Yagyas and were thus accepted, into the folds of Vaishnavism.

Nāgas in Hindu religion

A festival of Nāga panchami is celebrated in Hindus to pay respect to Nāgas. The five Nāgas worshiped on Nāga panchami are Ananta, Vāsuki, Taxak, Karkotaka and Pingala. According to a Puranic myth Brahma’s son Kashyapa had four wives. Kashyapa’s first wife gave birth to Devas, second to Garudas, third to Nāgas and fourth to Daityas. (Dainik Jagran, 25 July 2006). The third wife of Kashpa was called Kadroo, who gave birth to Nāgas. So Nāgas are also known as Kadroojā. They were the rulers of Pātāl-Loka. There is a Sanskrit shloka to remember important nine Nāgas as under: (Dainik Bhaskar 30 July 2006)

अनन्तं वासुकिं शेषं पद्मनाभं च कम्बलम् । Anantam Vāsukim Shesham Padmanābham cha Kambalam


शंखपालं धार्तराष्ट्रं तक्षकं कालियं तथा ।। Shankhapālam Dhārtarāshtram Taxakam Kāliyam tathā

एतानि नवनामानि च महात्मनाम् । Etāni navanāmāni cha mahātmanām

Nagavanshi kings in Mahabharata

Mahabharata counts following more Naga clans – Ahi, Shivatra, (Khet) Ashit, Serbhak, Sevridha, Astin, Kantat, Spaj, Anat, Kulik, Shankhapāl, Darvī, Achāswa, Ajgar, Āligī, Vilagī, Orīvisha, Karikrat, Kasṇīnla, Tirashcha Raji, Naimarat, Prīdākū, Prīdāmī, Rajju, Lohitāhī, Ratharvī, Vāhas, Serbhā.

The Nagavanshi kings had a symbol of Naga or serpent on their coins and flags. The coins of Nagavanshi rulers are still found at village Āhār in Bulandshar district in Uttar Pradesh. These coins depict symbols of Nagas on them. There is mention of Nagas in Mahabharata in a story in which Duryodan poisoned Bhima to kill and threw into Ganga River. When he was foating inriver he reached village Āhār where the Nagavanshi rulers took him out from Ganga River and gave treatment to cure. After treatment he was sent to Hastinapur.

Note:- Study of Nagavansh is important to reconstruct the History of Jats as many Jat clans find origins in nagavansha.

Reference - 1.↑ Bhaleram Beniwal: Jāton kā Ādikālīn Itihāsa, Jaypal Agencies, Agra 2005 (Page 25)
 
Naga is clan of Jats

According to historian RS Joon, The facts are, however, different about Nagavansha. This dynasty belonged to Madrak Jat gotra of Yadav Vansh and was devotees of Shiva. They had a number of ruling dynasties such as Takshak Nag, Bachak Nag, Kilkil Nag, Karkotaka, Kaliramna etc all of which are Jat gotras. Mathura, Padmavati and Kantipur were capitals of Naga dynasty. Nagas of Padmavati were called Taank, which is also a Jat gotra, and are found in 24 villages near Sonipat.

In chapter 29 of "India of the Dark Ages" the ancestor of Tanks is mentioned as Raja Gajvkatra. In chapter 42 of the same book it is mentioned that Malla Jat Republic extended from Eastern Punjab to the Ganga and Yodhya republic extended into Rajasthan. Nagpur belonged to the Nagas. Nagar Brahmins also originated from there.

The Pauranic prejudice in the story is understandable. The Jats who followed Buddhism were considered renegades and those who adopted Vaishnavism became staunch Hindus.

Naga gotra (clan) of Jats are dtill found in Nagaur and Sikar districts of Rajasthan and Khargone district of Madhya Pradesh. The villages inhabited by Naga Jats in Sikar district are - Dujod, Kanwarpura, Rampura, Sikar. In Madhya Pradesh Naga Jats are found in Indore, MHOW, Ratlam, Harda, Ujjain, Khandwa, Dewas, Shajapur, Pachor, Gwalior, Tarana, Jabalpur, Katni, Narsinghpur, Badwah and Khargone.

Genealogy of Nāga kshatriyas

The list of rulers in the genealogy of Nāga kshatriyas, as provided by Kishori Lal Faujdar, is as under:

Shesha, Vāsuki, Arāwati, Taxak, Karkotak, Dhananjay, Kāliya, Manināth, Āyūraṇa (Pauniya), Pinjarak, Alāwat, Vāman, Nīl, Anīl, Kalmāsha, Shabal, Āryak, Ugrak Kalash, Pok, Sumand, Dīghamukh, Nimal Pindak, Shankh, Bāl Shiv, Vishtāvak, Imeguh, Nahush, Pingal, Bahya Varṇa, Hastipad, Mundar, Pindak, Karal, Ashwatar, Kālīshak, Pahal, Tūn Danvartak, Shankhamukh, Kushmāndak, semak, Chindārak, Karvīr, Pushpadand, Vilvak, Pāndhūr, Mūshakād, Shankhasirā, Pūrṇāmadra, Haridrak, Aparājit, Jotik, Pannag, Srāvah, Kauravya, Dhritarashtra, Shankhapind, Virjā, Suvahu, Shālipind, Haritpind, Pithrak, Sumukh, Koṇaya Dashan, Kuthar, Kunjar, Prabhākar, Kusad, Halak, Kumudāksha, Tittar, Mahāsarp, Kadanm, Bahumūlak, Karkar, Kundaudar, Mahodar.

Nagavanshi Jat clans

Some Jat clans developed their Vansha according to their system of worship such as Devas and Nāgas. In Devas the worshippers of Indra were known as Aindra, worshippers of Varun as Vārun, worshippers of Mitra as Maitreya or Mitrā, worshippers of Shiva as Shivi or Shaivya, worshippers of Marut as Mārut, worshippers of Gandharva as Gāndharva, worshippers of Shesha as Sheshma, worshippers of Karka as Karkotaka, worshippers of Nāga as Nāgā or Nāgil.

Jat clans of Nagavanshi or Nāgas were originated from Kashyapa. The Nāgvanshis acquired the status of Devas due to their excellent qualities, behavior and actions. Purānas mention Nāgas along with devas. Purānas mention of many Nāga Kingdoms. In ancient times Nāgas were the rulers of entire India. During their peak period of rule they had sent armies to other countries also conquered them. In many places Indian Nāgas have been mentioned as ruling dynasties such as Tāk, Taxak, Tānak, Tushta etc. Apart from these there were many branches of Nāgas such as Karkotaka Vanshi, Shesha Vanshi, Vāsuki Vanshi, Ahi Vanshi, Manibhadra Vanshi etc. These branches further developed as sub branches such as Sind Vansh, Kushan Vansh, Vaish Vansh and Saindhav Vansh etc.

List of the nagavansh Jat clans

Dharmpal Singh Dudee[2], Mansukh Ranwa [3] and Dr Naval Viyogi [4] provide informations about Nagavansh. A list of Jat gotras found in Nagavansh is given below:

Ābūdā, Āchashw, Ahi, Air, Airāwat, Āligī, Aparājit, Āpt, Ārtimān, Āryak, Asit, Aulak, Avalak, Avyay, Ayāhaṭ, Bāmal, Bānā, Barojwār, Bāsaṭh, Baulyā, Beniwāl, Bhakar, Bhākhar, Bhāṃmū, Bharaṃgur, Bhārshiv, Bheṃroṃ, Bhinchar, Bīhal, Bīlwān, Birālā, Dahiya, Dhaka, Dhaulyā, Deū, Devatra, Gorā, Imeguh, Kājal, Kālā, Kalash, Kāle Rāwat, Kālī, Kālī Ramaṇ, Kālī Ramatā, Kālī Rāwate, Kālī Rāye, Kālīḍhaman, Kālīshak, Kālīy, Kalmāsh, Kalwaria, Kalwāriyā, Kalyā, Kalya, Kalyāṇ, Kamal, Kanwal, Kariyā, Karkar, Karkoṭak, Karvīr, Kharwal, Khokhar, Khoṇḍal, Konḍāl, Kothār, Kulak, Kulakiyā, Kulār, Kullar, Kuṃḍodar, Kumuḍ, Kunḍal, Kunjar, Kushmānḍak, Kuṭhar, Legā, Lochag, Matwā, Mātwe, Muḍwāḍiyā, Mundel, Nāg, Nāgā, Nāgar, Nāgauriyā, Nīl, Odasī, Olā, Paḍwāl, Pāgwaṭ, Pāhal, Pāl, Paṃḍahārī, Pāṇḍar, Pāṇḍul, Pandul, Panjā, Pānn, Parsāne, Paṭhur, Pauḍiyā, Pehalāyaṇ, Piṃḍale, Podān, Pūchale, Punia, Rāhal, Roj, Roja , Rotra, Sagsail, Saharan, Sāmotā, Samrā, Sāngū, Sawaū, Sewdā, Sheshāno, Sheshmā, Shwitra, Shyaukand, Sihāg, Siraswār, Sitarwār, Siwāyach, Sumrā, Sūtalā, Takhar, Takshak, Ṭāṃk, Tankor, Tetarwl, Tītarwāl, Tokas, Toran, Udwal, Ugrak, Vaharwāl, Vais, Varik, Varṇwāl, Vasath, Vaurāṇ, Vāvan, Vīhan, Vodiyā, Yolyā,

References

1. ↑ Bhaleram Beniwal: Jāton kā Ādikālīn Itihāsa, Jaypal Agencies, Agra 2005 (Page 25)
2. ↑ Dr Mahendra Singh Arya, Dharmpal Singh Dudee, Kishan Singh Faujdar & Vijendra Singh Narwar: Ādhunik Jat Itihasa (The modern history of Jats), Agra 1998
3. ↑ Mansukh Ranwa:Kshatriya Shiromani Vir Tejaji, Page 9
4. ↑ Dr Naval Viyogi: Nagas – The Ancient Rulers of India, Their Origins and History (The History of the Indigenous people of India Vol. 2), Published by Originals (an imprint of Low Price Publications), Delhi, 2002, ISBN 81-7536-287-1
 
Origin of Dhaka

According to Dr Naval Viyogi [1] In a period of third century AD many hoards of Taka coins have been recovered from Chutia Nagpur region,[2] which were introduced by the Taka Nagas or Takshak Nagas of North-West. Linguists have informed that these Taka people reached and ruled in the region of Dhaka of Bangla Desh, since the word ' Dhaka' is a linguistic (Pali) variation of Taka. [3] In the second act of Sanskrit play mrcchakatika a dialect has been used by author, known as Takki. Taki, Takka or Dhakka is the Prakrit dialect which has been called by Pischal language of East Bengal spoken around Dhaka, but there is another interpretation too, since word 'Ta' has been changed to 'Dha' due to the tendency of change from Sanskrit to Pali or Prakrit as cited above, hence the original word is Taka from which Dhaka has been derived.[4][5]

References

1. ↑ Dr Naval Viyogi: Nagas – The Ancient Rulers of India, Their Origins and History (The History of the Indigenous people of India Vol. 2), Published by Originals (an imprint of Low Price Publications), Delhi, 2002, ISBN 81-7536-287-1
2. ↑ Gupta Chandra Shekhar "Foreign Denomination of early Indian Coins" VIJ (1978) Vol 16 Part 1-2 pp 92-93
3. ↑ Bulletin of the Deccan Research Institute, Vol I (1939-40) p.192
4. ↑ Mehendale M.A. "Takki or Dhakki" , Bulletin of the Deccan College research Institute Vol I (1939-40) p.189-92
5. ↑ Dr Naval Viyogi: Nagas – The Ancient Rulers of India, Their Origins and History (The History of the Indigenous people of India Vol. 2), Published by Originals (an imprint of Low Price Publications), Delhi, 2002, ISBN 81-7536-287-1. pp-22,25,156
 
Burdakji

All bhalu-bandars (Jambwant-hanuman etc.) in Ramayana, including Rama were Jats. Please try to concentrate on animal avtars. say out of 10 avtars many were animals like matsyavtar (machhar jats etc.). Almost all animal named kings and dynasties in epics/history like Bakasur in Mahabharta who was killed by Bhima. Similarly morasur(mor jats) and narasur(nahra jats) who were killed by Krishna were jats only. Most of the Jat clans are named after common flaura and fauna of Eurasia. And hence all great dynasties like Naga, Vanar, More, Kak (Kakran Jats) etc. were Jats.

regards
 
The animal Totemism among aboriginal tribes

In the form of languages the remains of aboriginal tribes and castes are still in each and every corner of India. The Munda languages in North East and Dravidian languages in South are spoken till to-day their main mark of identification in aboriginal tribes was the tradition of totemism : on the other hand there was tradition of Gotras in Aryan tribes and castes. [1]


Totem can be defined as follows: if some casters or tribes or a group of families living together accept animal or a plant as their totem, it is called the totem of that caste or tribe viz Monkey, bear, fish, serpent, dear, eagle, tortoise, pea-cock, duck and many plants etc. [2]


Acharya Chhitiji Mohan Sen [3] has defined the totem tradition: “From the most ancient time, in different countries, nations or tribes, a particular mark or insignia (animal, bird or plant) known as totem was in practice: that insignia was a subject of great respect and full faith for each and every member of the tribe or Nation. [4]


According to Majumdar the killing of certain animals or eating them is tabooed in some clans. Some tribes bear sign thereof. The totem animal, when it dies is ceremonially mourned and buried as a member of the clan concerned. The assumptions, with regard to totemism, are that totem organization is universal. J.F. Maclenon was the first to understand the significance of totemism as a primitive social institution.

According to Majumdar [5], as per ethnographic Survey of India, the Santhals have more than 100 totemistic clans. Hos have more than 50, Mundas 64 and Bhils 24, many castes in Orissa, the Kurmi, the Kumhar, the Bhumia, who have advanced in culture in recent years are named after the serpent, pumpkin, jackal and other totems. The Katkaris of Bombay, the Gond tribes of M.P. and of Rajasthan also have clan names after the fauna and flora of their habitat. It is clear that all these castes and tribes were sometimes, organized into totem system. But now owing to spreading of education and civilization, above system has also lost its grounds. [6]

Serpent Totem and Naga race

It is crystal clear from the above description, that Nagas were also tribes which, had serpent as their totem. They worshiped serpents and consider them to be their protector deities. They also used to wear artificial hoods of cobra on their heads. [7]


They were in origin indigenous Kshatriyas. They ruled all over India during history and pre-historic time. Some of the Naga Kings and families can be enumerated as under: Ahivritra, Ashwasena, Takshaka, Gonanda, Lohara, Karkota of North; Brahamadutta of Kashi, Sishunaga and Nanda of Magadha, of North east; Nagas of Padmavati (Bharsiva), Vidisa, Eran, Mathura, Ahichchhattra, Kausambi, Malava, Chakrakot, Bhogwati, in Central India; Andhra or Satvahanas (235 BC -225 AD) Chuttus, Chalukya, Pallava, Kadamba, Chhindaka, Chera, Chola of South India etc. Most of the above Naga families ruled between 500 BC and 500 AD and some of them onward up to the Mughal period. [8]

The Harappan Civilization and cult of Naga Worship

The Indus Valley Civilization which is the most ancient civilization of India, was spread up in North-West: Harappa, Mohenjodaro , Chanhudaro and Lothal were its most important towns. The founders of Indus valley civilization were Mediterraneans or Dravidians and Australoids, [9] where as, round headed Alpines, appeared, in mature age of this culture. [10] In excavation of these towns, in addition to Burnished Red ware, a very high number of seals and seal impressions have also been found out. Among the seals so found out on one seal, there is a figure of chief deity with buffalo head, on its both sides, are two other man deities and behind each of them is a serpent in standing posture. On another seal, there is a serpent, in standing posture, behind the bull, which is fighting with a mighty man. [11] On another third seal, there is a serpent resting his head on a Wooden bench or seat, which is protecting a tree deity. [12]

The presence of serpents on all the above three seals, establishes that the serpent was their (Harappans) protector deity and symbol of authority of rule. We can draw the following conclusion from the above detail:

1. The tradition of serpent worship or totemisim was prevalent in Indus Valley Civilization
2. The scene depicted on the seal no.-2, shows its relation with the myths of Bobylonia, which proves origin of this tradition on Western Asia.

This fact finding is further corroborated by seal, No.4 This figure is incised on a cylinder seal recovered form Babylonia (Lajards culte de Mithra). This proves the origin of tradition of tree and serpent worship in Babylonia, from where later on it was transferred to Indus Valley. [13]


Description of Nagas or Serpents in Vedas

The Rigveda

In Rigvedic account there is mention of Naga (Serpent ) race, Naga kings and Naga warriors.

There is description [14] of serpent deity “Ahivritra” in the verses of this sacred book “Ahi” is synonym of serpent . The word “ Ahi Budhna (the serpent of base of a mountain ) has come twelve times in the Rigveda. [15]


According to Oldenberg water is a form of serpent and according to Macdonell [Keith A.B. “The Religion and Philosophy of the Vedas and Upnishadas, p.193], they (Serpents) are the forms of Ahivritra, who is thought to be heavenly, it is conclusive that ahi-Budhna who is thought to be heavenly it is conclusive that Ahi Budhna of Rigveda was a serpent deity who was worshipped. [16]


The Description of Vritra also has come repeatedly in Ragveda. [17] He was deadly enemy of Indra, and he ultimately was killed by the later, he also has been called by the names like Dasyu, Dasa, Asura and Ahi in Rigveda, the word “Ahi” had also come for serpent. It means Ahi was a serpent. The greatest Ahi of Vedic poet was Vritra sarpa (Vritra serpent) which could block waters (Rivers) [Keith A.B. “The Religion and Philosophy of the Vedas and Upnishadas, p.193] In Atharva-ved and later Brahmanical literature there is also mention of “ Ahi” Along with Vritra. [18] Ahi is a title of Naga Kings and as well as serpent. In support of this view there are enormous evidence in sanskrit scripture such as in Amarkosha (First kanda) in the list of serpents there is mention of “Ahi” . In Hindi dictionary of Nalanda the meaning of “Ahi” is serpent and Vritrasur. In the sanskrit Hindi dictionary of Apte, the meaning of “Ahi” is serpent “ boa.” In Rigveda ( VII-50-1 to 3) “Ahi” has been stated to be a dangerous serpent . In Uttar Pradesh the cultural center of mediaeval period was Ahichchhattra (centre of Naga rule) which was situated in the district of Barrielly. This was the capital of ancient Naga kings. [19]


This is quite clear that “Ahi” as described in Rigveda, was a serpent or Naga race, whose king was Vritra or Ahivritra.

The Atharva-Veda

Dr Bhagwatsharan Upadhyay, the famous scholar of ancient history and culture, has noted [Bharatiya Samaj Ka Etihasik Vishleshan, p.44] some hymns of Atharva-Veda (V-13-6 to 10), which have reference of Assyrian Naga kings Aligi and Viligi. This proves that Naga worship and totemism tradition came to India from Assyria. [20]

References

1. ↑ Dr Naval Viyogi: Nagas the Ancient Rulers of India, p.226
2. ↑ Dr Naval Viyogi: Nagas the Ancient Rulers of India, p.226
3. ↑ Bharat mien jati bhed, pp.111-12
4. ↑ Dr Naval Viyogi: Nagas the Ancient Rulers of India, p.227
5. ↑ Majumdar D.N. pp346-47
6. ↑ Dr Naval Viyogi: Nagas the Ancient Rulers of India, p.227
7. ↑ Dr Naval Viyogi: Nagas the Ancient Rulers of India, p.227
8. ↑ Dr Naval Viyogi: Nagas the Ancient Rulers of India, p.228
9. ↑ Whealer R.E.M., “A.I.” Vol III Bulletin of Archaeological Survey of India (January,1947); Bose N.K. and others “Human Skeleton from Harappa” ASIC (1963) pp.58-59
10. ↑ Sarkar S.S., “Aboriginal Races of India”, pp.143-45
11. ↑ Sastri Kedarnath, New lights on the Indus Civilization” Vol I p.35
12. ↑ Dr Naval Viyogi: Nagas the Ancient Rulers of India, p.228
13. ↑ Dr Naval Viyogi: Nagas the Ancient Rulers of India, p.229
14 ↑ Keith A.B. “The Religion and Philosophy of the Vedas and Upnishadas, p.193
15. ↑ Dr Naval Viyogi: Nagas the Ancient Rulers of India, p.229
16. ↑ Dr Naval Viyogi: Nagas the Ancient Rulers of India, p.230
17. ↑ R.V.II-11-5;II-20-7 and V-32-8
18. ↑ Mishra D.P. “Studies in the Proto-History of India” p.87
19. ↑ Dr Naval Viyogi: Nagas the Ancient Rulers of India, p.230
20. ↑ Dr Naval Viyogi: Nagas the Ancient Rulers of India, p.230
 
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