Research on history of Jat clans

Dahiya Clan

H A Rose (p.220-221) writes that The Dahiya, is one of the 36 royal Races, whose original home was about the confluence of the Sutlej with the Indus. They are possibly the Dahiae of Alexander.

A faction, opposed to the Ahulana, said to be named after the Dahiya Jats. These two factions are found in Karnal, as well as in Delhi and Rohtak. The Ahulana faction is headed by the Ghatwal or Malak Jats, whose headquarters are Dher-ka-Ahulana in Gohana, and who were, owing to their successful opposition to the Rajputs, the accepted heads of the Jats in these parts. Some one of the emperors called them in to assist him in coercing the Mandahar Rajputs, and thus the old enmity was strengthened. The Dahiya Jats, growing powerful, became jealous of the supremacy of the Ghatwals and joined the Mandahars against them. Thus the country side was divided into two factions; the Gujars and Tagas of the tract, the Jaglan Jats of thapa Naultha, and the Latmar Jats of Rohtak joining the Dahiyas, and the Huda Jats of Rohtak, and most of the Jats of the tract except the Jaglans, joining the Ahulanas. In the Mutiny, disturbances took place in the Rohtak District between these two factions, and the Mandahars of the Nardak ravaged the Ahulanas in the south of the tract. The Dahiya is also called the Jat, and occasionally the Mandahar faction. The Jats and Rajputs seem, independently of these divisions, to consider each other, tribally speaking, as natural enemies. This division runs right through Sonepat and more faintly through Delhi tahsil, and is so firmly rooted in the popular mind that Muhammadans even class themselves with one or the other party. Thus the Muhammadan Gujars of Panohi Gujran call themselves Dahiyas and so do all the neighbouring villages.

The Ahulana tradition traces their origin to Rajasthan. Their ancestor was coming Delhi-wards with his brothers, Mom and Som, in search of a livelihood. They quarrelled on the road and had a deadly fight on the banks of the Ghātā, naddi. Mom and Som, who were on one side, killed their kinsman and came over to Delhi to the king there who received them with favour and gave them lands : to Som the tract across the Ganges where his descendants now live as Rajputs. Mom was sent to Rohtak, and he is now represented by the Jats there as well as in Hansi and Jind. The Rohtak party had their head-quarters at Ahulana in that district, and thence on account of internal quarrels they spread themselves in different directions, some coming into the Delhi district.

The above quote is from [Wiki]A glossary of the Tribes and Castes of the Punjab and North-West Frontier Province By H.A. Rose Vol II[/Wiki].
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Now from the records of Badwa of Burdaks I found following description -

Chaudhari Malu Ram Burdak, Dharani Jakhar, Alan Singh and Veer Bhan got recorded Sarnau village, Sarnau Kot and Sarnau Baori etc with Bard Jag Roop. Thus Sarnau was made Jagirdari of Burdaks under Raja Mahi Pal Tanwar of Delhi in samvat 1032. Burdaks ruled at Sarnau Fort from samvat 1032 to samvat 1315 (975 AD - 1258 AD). At that time Rao Virbhan Chauhan was at Hansi as his capital.

Badashah Nasir-ud-din Mahmud (1246–1266) appointed Mom Raj Dhaka of Ganora village as mansabdar. There was tension between Dhakas and Burdaks. As per records of Bards there were 6 wars between Burdaks and Dhakas. Mom Raj Dhaka attacked Sarnau Fort, Jagir of Burdaks, six times from samvat 1308 (1251 AD) to samvat 1313 (1257 AD). Mom Raj Dhaka could not defeat Burdaks in six direct wars. He started conspiracy how to defeat Burdaks. He got the secret information about Burdaks that they all gather and take bath unarmed at Halani Baori at Sarnau on the amavashya tithi of Ashwin month for performing the annual shradha of their ancestors. On such occasion on amavashya tithi of Ashwin month of samvat 1315 (1258 AD) when all Burdaks gathered to take bath unarmed at Halani Baori at Sarnau, Mom Raj Dhaka attacked them with an army of 25000. All Burdaks were killed. The village and Fort of Sarnau was reduced to ashes.

My question is Who was Mom Raj ? . I request the members to compare the incidences quoted above and with support of other evidences if they have of this period and the area to identify if the Mom of HA Rose and Mom Raj of Burdak Bards is same person ?
 
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lrburdak said:
The Bhishma Parva of the Mahabharata, supposed to have been edited around the 4th or 5th century, in one of its verses, mentions the Hunas with the Parasikas and other Mlechha tribes of the northwest including the Yavanas, Chinas, Kambojas, Darunas, Sukritvahas, Kulatthas etc.[ YavanAshcha sa Kamboja Daruna mlechchha jatayah. | Sakahaddruhah Kuntalashcha Hunah Parasikas saha.|| 64 ||] According to Dr V. A. Smith, the verse is reminiscent of the period when the Hunas first came into contact with the Sassanian dynasty of Persia.[Early History of India, p 339, Dr V. A. Smith; See also Early Empire of Central Asia (1939), W. M. McGovern.]
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बुरडक जी ,जिन्न महानुभावों को संस्कृत का भोत बढ़िया ज्ञान हे ,वे इस पुराने ग्रन्थों में किये गए एडिशन की गुत्थी को सुलझा सकते हैं | समय के साथ भाषा में बदलाव आया हे और संस्कृत में लिखे गए गर्न्थों के साथ भी यही हुआ ,जब जिस की जो मर्जी हुई वो जोड़ दिया |हर काल खंड की संस्कृत भी अलग रही हे जिसको संस्कृत के अछे ज्ञाता बाद में किये गए एडिशन को इंगित कर सकते हैं |
 
H A Rose (p.236) writes about Dhariwal (धारीवाल). — The Dhāriwāl, Dhaniwāl or Dhāliwāl, (or, in Karnal, Phor) Jats, for the name is spelt in all three ways, are said to be Bhatti descendants, and to take their name from their place of origin Dharanagar. They say that Akbar married the daughter* of their chief, Mihr Mitha.† They are found chiefly on the Upper Sutlej and in the fertile district to the west, their head-quarters being the north-western corner of the Malwa, or Ludhiana, Ferozepur, and the adjoining parts of Patiala. Mr. Brandreth describes them as splendid cultivators, and the most peaceful and con- tented portion of the population of the tract. Akbar conferred the title of Mian on Mihr Mitha and gave him 120 villages round Dhaula Kangar†† in jāgir. The Dhariwal have undoubtedly been settled in that part from an early period, and the south-east angle of the Moga tahsil is still called the Dhaliwal tappa. Mitha's descendants are still called Mian, but they are said not to have been converted to Islam though for several generations their leaders bore distinctly Muhammadan names. However this may be Mihr Mitha is now their sidh with a shrine at Lallawala in Patiala, and on the 2nd sudi of each month sweetened- bread and milk are offered to it. In Sialkot, however, their sidh is called Bhoi and his seat is said to be at Janer§ Fatta.

The Dhariwal are divided into two groups, Udhi or Odi and Moni or Muni (who alone are said to be followers of Mihr Mitha in Gujranwala) .
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* As her dower 100 ghumaos of land were given her at Kangar and this land was transferred to Delhi and kept as the burial ground of the Mughal emperors !

† Mihr or Mahr, 'chief,' and Mitha, a name unknown to Akbar's historians

†† Dhaula, the ' white ' house or palace. Kangar is in Patiala territory to the south-east of Moga.

§ Janer is described by Cunningham, Arch. Survey Reports XIV, 67—69.

‖II Punjab Customary Law, II, p. 132,

Above para was from Rose Book.

Comments - Now let me comment on the above para:
Author is ignorant about Mahr Mitha's identity. Here Mahr means chief and Mitha is his clan. We find Meetha clan in Jats. Mithe (मीठे) Meethe (मीठे) Mitha (मीठा) Meetha (मीठा) is gotra of Jats found in Rajasthan, Uttar Pradesh, Punjab and Bihar. This way Mitha becomes Gotra originated from Dhariwal.

Mitha's descendants are still called Mian. Mitha and Miyan are both Jat clans. Bhoi and Janer mentioned in the post are also Jat clans.

I have question if Phor is sug-gotra of Dhariwal ?

Members may comment or supplement with some facts.
 
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Names of wives of Akbar are present in Tis hazari records ,none of them was a Jatani ,These false notion are repudiated by Rose himself in the footnote on Dhariwal Clan .
 
lrburdak said:
H A Rose (p.236) writes about Dhariwal (धारीवाल). — The Dhāriwāl, Dhaniwāl or Dhāliwāl, (or, in Karnal, Phor) Jats, for the name is spelt in all three ways, are said to be Bhatti descendants, and to take their name from their place of origin Dharanagar. They say that Akbar married the daughter* of their chief, Mihr Mitha.† They are found chiefly on the Upper Sutlej and in the fertile district to the west, their head-quarters being the north-western corner of the Malwa, or Ludhiana, Ferozepur, and the adjoining parts of Patiala. Mr. Brandreth describes them as splendid cultivators, and the most peaceful and con- tented portion of the population of the tract. Akbar conferred the title of Mian on Mihr Mitha and gave him 120 villages round Dhaula Kangar†† in jāgir. The Dhariwal have undoubtedly been settled in that part from an early period, and the south-east angle of the Moga tahsil is still called the Dhaliwal tappa. Mitha's descendants are still called Mian, but they are said not to have been converted to Islam though for several generations their leaders bore distinctly Muhammadan names. However this may be Mihr Mitha is now their sidh with a shrine at Lallawala in Patiala, and on the 2nd sudi of each month sweetened- bread and milk are offered to it. In Sialkot, however, their sidh is called Bhoi and his seat is said to be at Janer§ Fatta.

The Dhariwal are divided into two groups, Udhi or Odi and Moni or Muni (who alone are said to be followers of Mihr Mitha in Gujranwala) .
...................................................
* As her dower 100 ghumaos of land were given her at Kangar and this land was transferred to Delhi and kept as the burial ground of the Mughal emperors !

† Mihr or Mahr, 'chief,' and Mitha, a name unknown to Akbar's historians

†† Dhaula, the ' white ' house or palace. Kangar is in Patiala territory to the south-east of Moga.

§ Janer is described by Cunningham, Arch. Survey Reports XIV, 67—69.

‖II Punjab Customary Law, II, p. 132,

Above para was from Rose Book.

Comments - Now let me comment on the above para:
Author is ignorant about Mahr Mitha's identity. Here Mahr means chief and Mitha is his clan. We find Meetha clan in Jats. Mithe (मीठे) Meethe (मीठे) Mitha (मीठा) Meetha (मीठा) is gotra of Jats found in Rajasthan, Uttar Pradesh, Punjab and Bihar. This way Mitha becomes Gotra originated from Dhariwal.

Mitha's descendants are still called Mian. Mitha and Miyan are both Jat clans. Bhoi and Janer mentioned in the post are also Jat clans.

I have question if Phor is sug-gotra of Dhariwal ?

Members may comment or supplement with some facts.
Click to expand...

Friend my comments on the issue are:

Since no reference about Mihir Mitha or Mian or the marriage of his daughter with Akbar has come to light so far on the history of the period and through later day historians, who have used the contemporary records, the story seems based on nothing else but heresay. We find a number of references about the origin of several Jat clans which claim their origin for Dharanagar but nothing could be said about the authenticity of the same.

Moreover, the statement: " Akbar conferred the title of Mian on Mihr Mitha and gave him 120 villages round Dhaula Kangar†† in jāgir,'' itself points to the fact that Mihr Mitha was an ordinary person before he got these villages in Jagir. This automatically makes him un-eligible for making some sort of matrimonial alliance with the emperor. This is so because Akbar or any other Mughal never negotiated marriages in ordinary families.

Comment of the learned author in f.n. ** As her dower 100 ghumaos of land were given her at Kangar and this land was transferred to Delhi and kept as the burial ground of the Mughal emperors ! further proves that Mihir Mian never got an inch of land in the Punjab.
Therefore, for origin of the clan Dhariwal &c. we cannot depend on this shallow evidence contained in the pages of Rose's Book.

Thanks
 
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lrburdak said:
Dahiya Clan

H A Rose (p.220-221) writes that The Dahiya, is one of the 36 royal Races, whose original home was about the confluence of the Sutlej with the Indus. They are possibly the Dahiae of Alexander.

A faction, opposed to the Ahulana, said to be named after the Dahiya Jats. These two factions are found in Karnal, as well as in Delhi and Rohtak. The Ahulana faction is headed by the Ghatwal or Malak Jats, whose headquarters are Dher-ka-Ahulana in Gohana, and who were, owing to their successful opposition to the Rajputs, the accepted heads of the Jats in these parts. Some one of the emperors called them in to assist him in coercing the Mandahar Rajputs, and thus the old enmity was strengthened. The Dahiya Jats, growing powerful, became jealous of the supremacy of the Ghatwals and joined the Mandahars against them. Thus the country side was divided into two factions; the Gujars and Tagas of the tract, the Jaglan Jats of thapa Naultha, and the Latmar Jats of Rohtak joining the Dahiyas, and the Huda Jats of Rohtak, and most of the Jats of the tract except the Jaglans, joining the Ahulanas. In the Mutiny, disturbances took place in the Rohtak District between these two factions, and the Mandahars of the Nardak ravaged the Ahulanas in the south of the tract. The Dahiya is also called the Jat, and occasionally the Mandahar faction. The Jats and Rajputs seem, independently of these divisions, to consider each other, tribally speaking, as natural enemies. This division runs right through Sonepat and more faintly through Delhi tahsil, and is so firmly rooted in the popular mind that Muhammadans even class themselves with one or the other party. Thus the Muhammadan Gujars of Panohi Gujran call themselves Dahiyas and so do all the neighbouring villages.

The Ahulana tradition traces their origin to Rajasthan. Their ancestor was coming Delhi-wards with his brothers, Mom and Som, in search of a livelihood. They quarrelled on the road and had a deadly fight on the banks of the Ghātā, naddi. Mom and Som, who were on one side, killed their kinsman and came over to Delhi to the king there who received them with favour and gave them lands : to Som the tract across the Ganges where his descendants now live as Rajputs. Mom was sent to Rohtak, and he is now represented by the Jats there as well as in Hansi and Jind. The Rohtak party had their head-quarters at Ahulana in that district, and thence on account of internal quarrels they spread themselves in different directions, some coming into the Delhi district.

The above quote is from A glossary of the Tribes and Castes of the Punjab and North-West Frontier Province By H.A. Rose Vol II.
*****************************************
Now from the records of Badwa of Burdaks I found following description -

Chaudhari Malu Ram Burdak, Dharani Jakhar, Alan Singh and Veer Bhan got recorded Sarnau village, Sarnau Kot and Sarnau Baori etc with Bard Jag Roop. Thus Sarnau was made Jagirdari of Burdaks under Raja Mahi Pal Tanwar of Delhi in samvat 1032. Burdaks ruled at Sarnau Fort from samvat 1032 to samvat 1315 (975 AD - 1258 AD). At that time Rao Virbhan Chauhan was at Hansi as his capital.

Badashah Nasir-ud-din Mahmud (1246–1266) appointed Mom Raj Dhaka of Ganora village as mansabdar. There was tension between Dhakas and Burdaks. As per records of Bards there were 6 wars between Burdaks and Dhakas. Mom Raj Dhaka attacked Sarnau Fort, Jagir of Burdaks, six times from samvat 1308 (1251 AD) to samvat 1313 (1257 AD). Mom Raj Dhaka could not defeat Burdaks in six direct wars. He started conspiracy how to defeat Burdaks. He got the secret information about Burdaks that they all gather and take bath unarmed at Halani Baori at Sarnau on the amavashya tithi of Ashwin month for performing the annual shradha of their ancestors. On such occasion on amavashya tithi of Ashwin month of samvat 1315 (1258 AD) when all Burdaks gathered to take bath unarmed at Halani Baori at Sarnau, Mom Raj Dhaka attacked them with an army of 25000. All Burdaks were killed. The village and Fort of Sarnau was reduced to ashes.

My question is Who was Mom Raj ? . I request the members to compare the incidences quoted above and with support of other evidences if they have of this period and the area to identify if the Mom of HA Rose and Mom Raj of Burdak Bards is same person ?
Click to expand...

Even the title of the topic 'Dahiya clan' is misnomer. After going through the text quoted by Rose one cannot but be bewildered as one fails to understand what Mr. Rose is up to by posting this jumbled version of wrongly titled as History of Dahiya clan. Is there a single line worth to be called their historical connection with that follows.

Second, in the absence of any authentic source either to support or to reject as to the presence of MOM Ahulana and MOMRAJ Dhaka nothing can be said with certainty on the issue.

Thanks.
 
lrburdak said:
Akbar's marriage fact rejected by all. Agreed. What about Mitha name and Gotra in Jats, Any connection ?
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Friend,

When the story about the Mihir Mitha alia Mian already stands rejected as agreed by you then how we can connect him to the gotra of the Jats. He might be found somewhere else on the pages of misty history of our community!! For, just coincidental occurrence of one name cannot lead one to draw such hasty conclusion that 'yes' he was the man who founded such and such Jat clan. This needs deeper investigation and weightier evidence.

Thanks.
 
lrburdak said:
Jat Rajput Marriages
In the ruling families intercaste marriages were very common and it still continues. It is not objectionable also. Maharaja Suraj Mal had many queens of different castes. It used to be political strategy at that time for better control. I quote here Thakur Deshraj who writes about Dalal Vansh :
दलाल राज-वंश - जाट इतिहास:ठाकुर देशराज,पृष्ठ-575:

इस गोत्र का नाम दलाल कैसे पड़ा, इस सम्बन्ध में मि. कुक अपनी ‘टाइव्स एण्ड कास्टस ऑफ दी नार्थ वेस्टर्न प्रॉविन्सेज एण्ड अवध’ नामक पुस्तक में लिखते हैं - देसवाल, दलाल और मान जाट निकट सम्बधित कहे जाते हैं, क्योंकि यह रोहतक के निलौठी गांव के धन्नाराय के वंशज हैं और एक बड़गूजर राजपूत स्त्री के रज से उत्पन्न हैं जिसके दल्ले, देसवाल और मान नाम के तीन लड़के थे। उन्होंने दलाल, देसवाल और मान नाम के तीन गोत्र अपने नाम के कायम किये ।

जाट इतिहास:ठाकुर देशराज,पृष्ठ-577 पर फिर लिखते हैं कि - राव फतहसिंह ने जहां एक बड़ी रियासत छोड़ी, वहां उनके खजाने में भी लाखों रुपया एकत्रित था। राव बहादुरसिंह ने अपने पिता की भांति रियासत को बढ़ाना ही उचित समझा और 6 गांव खरीदकर रियासत में शामिल कर लिये। राव बहादुरसिंहजी ने एक राजपूत बाला से भी शादी की थी। जाट-विदुषी के पेट से उनके यहां लक्ष्मणसिंह और गुलाबसिंह नाम के दो पुत्र और राजपूत-बाला के पेट से बमरावसिंह पैदा हुए थे।

यह उदहारण जाट राजा का राजपूत स्त्री से शादी करने का है परन्तु हरयाणा के जाट गोत्रों में यह पाया जा रहा है कि फलां राजपूत राजा ने फलां गोत्र की जाट स्त्री से शादी की और फलां-फलां गोत्र विकसित हुआ. यह तथ्य शुद्ध रूप से गलत है. कोई भो जाट गोत्र स्त्री की लाईन से शुरू नहीं होता है सभी गोत्र पुरुष की लाईन से ही बनते हैं. कई स्थानों पर ठाकुर देश राज ने इस तरह के वर्णन का खंडन किया है.
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In those days inter caste and intra caste marriages were common and the Jats followed the dictum:

JAT KE AIYE JATANI KAHALAI .

This meant the married woman's caste merged with her husband's caste and there remained no distinction between the offsprings borne out of wedlock of the Jatnis irrespective of their earlier caste.

The bogey raised on the base of his being the son of a Jat consort of Maharaja Suraj Mal by the supporters of Prince Nahar Singh was stoutly opposed by the Majlis-i=Kaum [Council of the Elders] of the Bharatpur and Maharaja Jawahar Singh, whose mother was not from the Jat community, chosen to succeed because he was the eldest son and thus natural successor of the late king.

This incident shows that inspite of being male dominated the Jat community has been extending wholesome respect and assigning to them a place of honour and dignity. Therefore, the bardic description or narrations allegedly showing that the off springs of so and so Jat or Jatni gave rise to new clans is an absurd idea and must be disdainfully rejected because this is based on the figment of imagination of the Bards.
 
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lrburdak said:
Narendraji, Can you name all the wives of Akbar with their past ancestry lineage ?
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Names of wives of Akbar along with their original and new names(after marriage) their background was present on Jatt world site under the thread Akbari and Darbari Jats .A majority of them were from Rajput states .Ironically old Jatt world portal is closed and we are not able to search same thread .I will try to find it from other sources.
 
narenderkharb said:
Names of wives of Akbar along with their original and new names(after marriage) their background was present on Jatt world site under the thread Akbari and Darbari Jats .A majority of them were from Rajput states .Ironically old Jatt world portal is closed and we are not able to search same thread .I will try to find it from other sources.
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Friend,

No purpose would be served by carrying out the research on the topic of wives of Akbar. Kindly enlighten us on other aspects of Jat History because everyone knows that no Jat ever entered into matrimonial alliance with the Mughals.

Thanks
 
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lrburdak said:
Narendraji, Can you name all the wives of Akbar with their past ancestry lineage ?
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[QUOTE

Friend,

None can do so as full records are not accessible to ascertain their number leave aside their past lineage.

Since Akbar had a very handsome number of ladies in his splendid HAREM, to the best of my knowledge and belief, no historian has enlisted the names of his consorts and other ladies so far.

Yes, noted historian, Dr. Dashrath Sharma has shown through his research on Mughal-Rajput matrimonial alliances that no Mughal prince ever went to parental house of the brides. The brides were sent to the capital where they were taken as wives through rituals and ceremonies observed by the Mughal ruling house. Moreover, No daughter of any Mughal ruler contacted matrimonial alliance with any of the Rajput Princes in the annals of their history.

Even regarding Mughal-Rajput marriages issue, there persists a controversy on the issue of the relation of Jodhabai with Akbar. She has been shown as wife of Akbar from Amber [ later Jaipur] state in some Hindi pictures whereas historians on the basis of records kept at Rajasthan State Archives, Bikaner say that she was daughter of Mota Raja Udai Singh of Jodhpur and married with Akbar's son and successor Jahangir.

Then, I would politely raise a pertinent question: what this issue of the marriages of Akbar has to do with the topic of the thread under reference i.e Research on the History of Jat Clans.

Thanks
 
That’s because Akbar (the great) prohibited marriage of Mughal princesses with anybody on the planet with firman. Mughal-Rajput matrimonial relation was one way traffic

DrRajpalSingh said:
[QUOTE

.... No daughter of any Mughal ruler contacted matrimonial alliance with any of the Rajput Princes in the annals of their history....
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DrRajpalSingh said:
Even the title of the topic 'Dahiya clan' is misnomer. After going through the text quoted by Rose one cannot but be bewildered as one fails to understand what Mr. Rose is up to by posting this jumbled version of wrongly titled as History of Dahiya clan. Is there a single line worth to be called their historical connection with that follows.

Second, in the absence of any authentic source either to support or to reject as to the presence of MOM Ahulana and MOMRAJ Dhaka nothing can be said with certainty on the issue.

Thanks.
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राजपाल जी अहुलाना और बुरडक गोत्र के इतिहास में मुझे कुछ समानता और नजर आ रही है.

[Wiki]Ahulana[/Wiki]:

कुतुबुद्दीन ने सं० 1267 वि० के आसपास दिपालपुर हांसी के पास गठवाले जाटों से युद्ध किया । बहुत घमासान युद्ध हुआ । बहुत थोड़े होने के कारण गठवाला वीर योद्धा हार गए । गठवाला जाट वान योद्धा वीरगति को प्राप्त हुआ । फिर गठवाला वीरों ने रोहतक मंडल में गोहाना के पास अपने पूर्वज हुलराम के स्थान पर हुलोणा ग्राम बसाया । [ निहालसिंह आर्य:सर्वखाप पंचायत का राष्ट्रीय पराक्रम, 1980 ]

गोहाना तहसील (सोनीपत जिले में) में गोहाना से तीन मील पश्चिम में गठवाला गौत के जाटों का प्रमुख गांव आहूलाणा है । गठवालों के हरयाणा प्रदेश में 360 गांव हैं । कई पीढ़ियों से इनकी चौधर आहूलाणा में चली आती है । अपने प्रमुख को ये लोग "दादा" की उपाधि से विभूषित करते हैं । इस वंश के प्रमुखों ने कभी कलानौर की नवाबी के विरुद्ध युद्ध जीता था ।

[Wiki]Burdak Gotra Ka Itihas[/Wiki]

चौधरी मालूराम बुरड़क, धरणी जाखड, कंवर आलणसिंह और वीरभाण ने कारी गांव से आकर सरणाऊ कोट (बुरड़क की राजधानी) की बसावट करी और सरणाऊ में गढ़-किला की स्थापना करी . गढ़ की नींव लगवाई. अगुणा दरवाजा रखा. गढ़ में जनाना और मरदाना महल बनाये. गढ़ में बारा-दरी बैठक बनायी. गढ और गांव का चौतरफा परकोटा बनाया. आगे अलग दरवाजा बनाया. चारों तरफ़ खाई और खाई के चारों तरफ़ धूल-कोट बनाया.

संवत 1032 (975 ई.) में दिल्ली के राजा महीपाल तंवर से 84 गांव ईजारे पर लिये और हुकुम तासीर प्राप्त की. 6 महिने का दीवानी और फौजदारी अधिकार प्राप्त किया. काठ, कोरडा, घोडी, नगर, निशान एवं जागीरदारी के पूरे अधिकार प्राप्त हुए. गाँव में हालूराम जी के नाम पर हालानी बावड़ी बनाई.

सरणाऊ कोट गढ़ में एक पक्का कुवा चिनाया. दूसरा कुवा सरनाउ गांव के बीच गुवाड़ में चिनाया. ये दोनों कुये फ़ागण बदी फ़ुलरिया दूज संवत 1035 (979 A D) में कराये.

चौधरी मालूरामजी बुरड़क, धरणीजी जाखड,चौधरी आलणसिंहजी तथा वीरभाणजी हरिद्वार, केदरनाथ, द्वारकाजी, गंगासागर, कुंभ आदि का स्नान कर तीन साल की यात्रा से सरनाउ आये. वापस आकर पंच-कुण्डीय यज्ञ करवाया. 51 मण घी की आहुति कराई. 51 गायें और 700 मण अनाज ब्राह्मणों को दान किया. गांव कारी के पंडित गिरधर गोपाल द्वारा यज्ञ सम्पन्न किया गया. पंडित गिरधर गोपाल की बेटी राधा को धर्मं परणाई और पीपल परणाई. चौधरी हालूराम के समय दिल्ली के रावराजा महिपाल के समय ये काम संवत 1042 (985 ई.) में कराये.

मैंने बडवा के वर्णन के अनुसार जगह को पहचाना और उसका विकीमैपिया पर चित्र यहाँ दिया जा रहा है. इस स्थान पर बड़ के वृक्ष जो बडवा ने उल्लेख किये हैं देखे जा सकते हैं. हालानी बावडी भी खंडहर रूप में पानी के बीच दिखाई दे रही है. पश्चिम की तरफ नदी है और धूल कोट अभी भी देखा जा सकता है. पूर्व की तरफ समतल ढलान है. सन 985 ई. और 2012 ई. में आये अंतर की तुलना की जा सकती है.

http://wikimapia.org/20363146/Sarnau-Fort

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निवेदन यहाँ चौधरी हालूराम जी दोनों के इतिहास में उल्लेखित हैं. और यह निश्चय ही जाट इतिहास के महत्व पूर्ण व्यक्ति प्रतीत होते है. राजपाल जी आपसे निवेदन है कि इतिहास की पैनी नजर डालिए और अगर कुछ अभिलेख आहुलाना के प्राप्त कर सकते हैं तो दोनों के इतिहास को जोड़ने में मदद मिलेगी. जाट इतिहास में यहाँ कड़ियाँ जुडती हुई लग रही हैं. मेरे अन्य प्रबुद्ध मित्रों से भी निवेदन है कि हांसी और अहुलाना के इतिहास की गहराई का पता लगावें.
 
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हर्ष शिलालेख 961-973 ई. में बुरडक

अब हम बुरडक गोत्र का चौहान से सम्बन्ध बताने वाले हर्ष शिलालेख 961-973 ई. का अवलोकन करें . यह शिलालेख राजस्थान में सीकर शहर से 7 किमी दूरी पर हर्ष के पहाड़ पर शिव के मंदिर में पाया गया था. चौहान वंशावली का यह अत्यंत महत्वपूर्ण शिला लेख है.

बुरडक बडवा के बही में शिवबद्री के नाम का मंदिर बनाने का उल्लेख है. यथा - "जीणमाता के नाम पर 104 पेडी की बावडी बनाई और बाग लगाया. गढ की गोलाई 1515 गज करायी. शिवबद्री केदारनाथ, आशापुरी माता तथा हनुमान के तीन मन्दिर बनाये. पूजा ब्राह्मण रूघराज ने की. मंदिर खर्च के लिए 152 बीघा जमीन डोली छोड़ी. अमावास, ग्यारस और पूनम का पक्का पेटिया बांधा. यह काम पौष बदी 7 संवत 1033 (977 AD) में किया"

श्री भवानीसिंह राव की बही के अनुसार हर्ष और जीण भाई-बहिन थे. जीणमाता कुलदेवी संवत 990 (933 AD) में प्रकट हुयी. हर्ष की वंशावली की पुष्टी चौहानों के हर्ष शिलालेख से होती है. संवत 961 का हर्ष शिलालेख श्लोक 27 में लिखता है कि इनके कुल देवता श्री हर्ष इन्हीं के कुल-क्रम में पैदा हुए. (श्री हर्षकुलदेवोस्या स्तस्मात् दिव्य कुल क्रम: ॥ २७)

हर्ष मंदिर राजस्थान में कला की दृष्टि से बहुत उन्नत श्रेणी का है. यह मंदिर अरावली की पहाड़ियों पर 3000 फीट की ऊंचाई पर गर्वपूरक खड़ा है. मंदिर आज भग्न अवस्था में श्रीहीन हो चुका है पर जो कुछ बचा है वह इसकी महानता और उत्कृष्टता स्थापित करने में समर्थ है. यहाँ वि.स. 1030 (973 ई.) का 48 पंक्ति का चौहानों का शिलालेख चौहान वंशावली इस देवालय के निर्माण, अलंकरण, साधनों आदि की विस्तृत जानकारी देता है. इस शिलालेख और शिव मंदिर के बारे में हिन्दी में जानकारी जाटलैंड पर इस लिंक पर देखें. [Wiki]Harsha Mandir[/Wiki]

बुरडक गोत्र के बडवा श्री भवानीसिंह राव की बही में सरणाऊ कोट गढ़ के निर्माण की अवधि संवत 1032 (975 ई.) बतायी गयी है. चौहानों के इतिहास की निश्चित तिथि संवत 1030 (973 AD) के हर्ष शिलालेख से प्राप्त होती है. हर्ष शिलालेख गूवक प्रथम से इस वंश की वंशावली देता है. चौहानों के राज्य का जब विस्तार हुआ तो उन्होंने अपना केन्द्रीय स्थान हर्ष को बनाया. गूवक पहला शासक था जिसने हर्ष को संभवतः राजधानी या उपराजधानी बनाया. गूवक का बनाया शिव मंदिर यहाँ अब भी विद्यमान है. चौहान शैव थे और हर्षदेव उनके कुल देवता थे.

हर्ष शिलालेख वर्ष 973 की लाइन 34 -39 में उन गाँवों के नाम आये हैं जिन्हें विभिन्न शासकों या उनके सरदारों ने अपने नियंत्रित क्षेत्र से हर्षदेव को चढ़ाये. उन पंक्तियों को लिख रहा हूँ जिनमें बुरडक अथवा बड़क का उल्लेख है.

L-34:समनंतरमत्रावलिख्यते
महाराजाधिराजश्रीसिंहराज: स्वभोगैरनद्ध यूकद्दादशके
सिंहप्रौष्ठं
तथा पट्टबड़क विषये चैकलककृशानूकुपोरुसरा कोह विषये

L-37:वाप्त पट्टबड़क विषयोदर्ककथनं कृत्वा संख्यानस्वहस्तांकितशास

नौ गृहीत उदके पाटकद्दयपल्लिकाग्रामौ भक्तया वितेरतु:

यहाँ बुरडक गाँवों का उल्लेख करने वाले शब्द की संधि है : चैकलककृशानूकुपोरुसरा= च+ एकलक+कृशानूकुप+ऊरुसर

इन गाँवों की पहचान निम्नानुसार की गयी हैं -

सिंहप्रौष्ठ = सिंहासन (तहसील सीकर) - सिंहराज द्वारा स्वभोग राज्य में से,

एकलक = (?) - सिंह-राजा द्वारा, पट्ट-बड़क विषये में से

कृशानु कूप = (?) - सिंह-राजा द्वारा, पट्ट-बड़क विषये में से

उरुसर = रेवासा - सिंह-राजा द्वारा,पट्ट-बड़क विषये में से

इस प्रकार बुरडक अथवा बड़क विषय अर्थात परगना से तीन गाँव शिव मंदिर को दिए गए थे. इनमें से एकलक और कृशानु कूप गाँवों की पहचान अभी भी नहीं हो सकी है. उरूसर की पहचान रेवासा गाँव के रूप में हुई है जिसका बाद में शेखावतों के इतिहास में भी महत्व पूर्ण स्थान रहा है. इनके अलावा अनेक और गाँवों का भी उल्लेख है जिनमें से बहुत से गांवों की पहचान की जा सकी है. ऊपर की लिंक में यह देखा जा सकता है.

उपर्युक्त वर्णित के अलावा हर्ष मंदिर की मूर्तियाँ स्थानीय देवालयों में बिखरी पड़ी हैं. इनमें से कुछ हर्ष पर्वत के नीचे भैंरूजी के मंदिर में, कुछ देवनारायण मंदिर में, शिवालय में तथा कुछ देवजी के मंदिर में हैं. भैंरूजी के मंदिर में एक लाल शिला फलक है जिसकी चौड़ाई 34" तथा ऊंचाई 49" है. यह पद्मासनस्थ बडूक भैरव हैं.

सन 1835 में सार्जेंट डीन ने एशियाटिक सोसाईटी में इस शिला लेख के बारे में पेपर छापा था (See: [Wiki]Harsha Inscription[/Wiki]) परन्तु उसके बाद में इतिहास की कड़ियों को जोड़ने के लिए वांछित अनुसन्धान नहीं हुआ. आवश्यकता है इतिहास की इन खोई हुई कड़ियों को जोड़ने की.

अगर आप पूरे शिलालेख को देखें तो निम्न कुछ महत्वपूर्ण शब्द हैं
L-1 में...वरदं
L-6 में....सिं[धु]

L-12 में .... गूवकाख्यप्रथितनरपतिश्चाहमाना..... नागवलोक

L-15 में .... नाग... अनंत ... शूर

L-28 में .... जट

L-30 में .... उरुक... नाग

ये सब शिव, नाग, चौहान और जाट तथा जाट गोत्रों की तरफ संकेत करते है. कहीं राजपूत नहीं लिखा है. इससे साफ होता है की जाट उस समय नागवंशी हैं और चौहान संघ का उदय इसमें से हो रहा है.
 
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Burdak Ji,

Interesting post!

It would be useful link if you could provide a copy of the paper under reference published in Asiatic Society 1835. Perhaps it could provide some clues/links leading to identification of the villages and other relevant issues.

Thanks
 
We have this information on Jatland Wiki click at [Wiki]Harsha Inscription[/Wiki]
Jatland has added all later research also.

Original paper Reference - Journal of the Asiatic Society of Bengal, Volume 4 By Asiatic Society of Bengal, pp.367-385 link - http://books.google.co.in/books?id=nK4IAAAAQAAJ&pg=PA370&lpg=PA370#v=onepage&q&f=false

Another online Reference - The Asiatic Journal and Monthly Register for British and Foreign India, China & Australia, 1936, pp.167-171: Link is http://books.google.co.in/books?id=sysYAAAAYAAJ&pg=PA167&lpg=#v=onepage&q&f=false It writes at [Page-167] of The Journal of the Asiatic Society of Bengal contains a notice of the temple, called Seo Byjnauth

It corresponds with शिवबद्री of the Badwa.
 
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राजपाल जी एक बात और बताना चाहूँगा कि हमारा जडूला (बच्चे के पहले बाल) जीणमाता और हर्ष के भैरूं पर उतारा जाता है. शादी के बाद धोक देने भी यहीं पर आते हैं. मुझे लगता है कि पंजाब में जिसे जठेरा कहा जाता है और हरयाणा में भैंयाँ कहा जाता है वह यही रूप है. यहाँ पर हर्ष और जीणमाता को एक हजार से ऊपर वर्ष होने से शायद देवत्व का रूप ले लिया है. अब जाट ही नहीं सभी जातियों के लोग यहाँ जडूला के लिए आते हैं.
 
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