prashantacmet
New member
great!..now this is real example..looking for such
Research on history of Jat clans
- Thread starter lrburdak
- Start date
great!..now this is real example..looking for such
prashantacmet
New member
Kharb ji,
First, I did not conclude what you explained..I did not say about racial background..I just observed that major gotras are not common...I have a perception based on this observation and will explain later
now regarding what you explained...
- who came from where...it is a tedious job to make sure..dahiyas came from dadhichi..dahiya were dahae and came from central asia..and yous aid they came from rajasthan........so many perception
- sidhu rao was sired by khanda rao Rajput, he married in jat clan and so became jat..I wonder how can you believe in this illegitimate history...and irony is major sidhus/braras believes in this and cling to bhatti jaisalmer......sangwan/sidhu are same gotras?
- basically, my observation in above post gave me a perception, Sikh jatts migrated later from central asia, majority of hindu jats came in earlier wave
narenderkharb
Active member
My answer was basically for a school of thought represented by certain hindu and sikh sections, who out of ignorance try to present it as a case of, two racially different people.
A section of Surajmal Institute Scholars too believe in it as we have participated in seminars held there and are well aware of their views on this issue.
Regarding your views you are both right and wrong.
You are right that Jats came in waves and perceptible difference in culture and traditions is due to different waves .
But you are wrong that Sikh clans came later.To my research most of Haryanvi Jat clas are part of later wave than Punjabi clans who are later to Rajasthani Jat clans.So basically it is a story of individual clan migration than clans living in different areas. Chouhans of UP lakara of Mundaka and gahlawat of haryana despite their eastern presence are later to Sandhu and Khokars of Punjab and salt range of Pakistan.
Different waves have spread like drops of Ink falling in a glass of water ,some strands move very deep some diffuse immediately.
Regarding Sidhu story we know that in Afghanistan Gajani areas Bhattis were known as Jats as Jats of that area are frequently mentioned in their fierce resistance to Arabian invasions and there is no trace of Rajput word for these people in any historical narrations .Rajput is just a later identity thrust upon many Jat clans who favored Brahmanical hinduism which has become standard Hinduism today.
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Hindu Gill Jats
Read on Jatland -
http://www.jatland.com/home/Shish_Ram_Gill
http://www.jatland.com/home/Ram_Dev_Singh_Gill
http://www.jatland.com/home/Shivnath_Singh_Gill
They are freedom fighters from Gill ki Dhani village in Udaipurwati in Jhunjhunu district in Rajasthan.
Read on Jatland -
http://www.jatland.com/home/Shish_Ram_Gill
http://www.jatland.com/home/Ram_Dev_Singh_Gill
http://www.jatland.com/home/Shivnath_Singh_Gill
They are freedom fighters from Gill ki Dhani village in Udaipurwati in Jhunjhunu district in Rajasthan.
prashantacmet
New member
You are right about ignorancy...80% people think that Hindu jat and sikh jat are different community!...irony for jat unity...
more surprising is that I talked with many aroras/khtrai..they say arora khatri are the same community..sikh aroras/khtari and hindu arora/khatri are also same.........talk to any jat/jatt ( 8 out of ten consider them different)..they say we are different..I wonder who created this rift..........a great race who can win the world is completely scattered based on religion and region. How to create the awareness to unite jat......khatri/arora are united, gujjar are united.........par jat..........hushhhhhhhhhh!!!!...hum hindu chaudhary...hum sikh jatt.............and this hindu jat/sikh jat common gotra thing , i alos brought up to teach up some guys who were arguing me on the line
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drrajpalsingh
New member
Jats are Jats whether they are Hindu, Sikh, Buddhist, Bishnoi, Muslim or adore any other religion or faith. You are right that this differentiation has arisen due to ignorance of the fact that community/caste/people is different matter and faith in religion is individual matter.
Need of the hour is unity and this could be brought about by highlighting the common clan history which Shri L R Burdak is posting. Though all his findings may not be hundred per cent correct, there is always scope for improvement. Kudos to Burdak Sahib !
Rajpalji you are very true. A Jat is Jat first and religion comes on second priority.
As we were discussing Gill Jats one of my friend Ramesh Dadhich has made me available a Photo of Shish Ram Gill - Virchakra awardee by Email. I have added to his page on Jatland. May see here -
http://www.jatland.com/home/Shish_Ram_Gill
drssrana2003
New member
There is always a possibility of expressing disagreement with views of other participants without unfairly and indirectly awarding them and their views with terms like 'ignorance'. Also it is possible to avoid involving names of Institutes while showing dis agreement with views any particular participant. This is the least one can hope from seasoned and senior participants. We all know no one has been able to gate crash others, mind. Each has a breat filter.
drrajpalsingh
New member
Friends,This post may be taken as an appeal to all the participants on any discussion and may be taken in the sportsman spirit. Would it not be better that everyone of us concentrates on the posts and avoid commenting [directly or indirectly] on the persons who posts them. Hope the maxim possible posts on this page as ell as others would contine to flw with added enthusiasm .
We Hindu Jats know all this and consider our self and Sikh Jats same but Sikh Jats due to their Punjabiat they look for opportunity when they think they get benefit being called Panjabi then they immediately start calling them different from Hindu Jat , while in case of Muslim Jats they call themselves to be of same origin as we Hindu Jat . These all difference are created by Punjabi Khatri , Punjabi Khatri has dominated the Punjabi culture tottaly and because of this Sikh Jats feels superior being called them as Punjabi first then Sikh Jats and do not want to associate them with Hindu Jats.
ravindersura
New member
" हमने ये माना मजहब जान हैं इंसान की ,
कुछ इसके दम से कायम शान हैं इंसान की ,
रंगे-क़ौमियत मगर इससे बदल सकता नहीं ,
खून आबाए-रग तन से निकल सकता नहीं "
सोश्ल मीडिया पर कुछ लोग जाटों की एकता से बड़े परेशान हो रखे है | पता नहीं उन्हें हमारी एकता से क्या डर सता रहा हैं ? ये लोग जाटों को धर्म के आधार पर बांटने की पूरी फिराक में हैं | कोई कहता हैं कि मुस्लिम जाट - हिन्दू जाट अलग हैं तो कोई कहता हैं कि सिक्ख जाट और हिन्दू जाट अलग - अलग हैं ! इन लोगों के साथ साथ कुछ बहके हुए जाट भी है जो पहले धर्म बाद में नस्ल को मानते हैं , ऐसे जाट सिर्फ अपने धर्म वाले जाट भाई को श्रेष्ठ व दूसरे को नीचा दिखाने की वाहयात की कोशिश करते रहते हैं | ये लोग चाहे जितनी मर्जी कोशीशे कर लेना हम एक थे , एक है और एक रहेंगे | माना के कुछ पल के लिए बहकाया जा सकता हैं पर कभी बांटा नहीं जा सकता ! खून का रिश्ता सबसे गाढ़ा होता है जो कभी नहीं बंट सकता | यह तस्वीरे दो अलग-अलग पंथो को मानने वाले सांगवान जाटों की हैं , बेशक आस्था अलग-अलग हैं परंतु इससे पूर्वजो का खून हमारी रगो से नहीं निकल सकता |
कुछ इसके दम से कायम शान हैं इंसान की ,
रंगे-क़ौमियत मगर इससे बदल सकता नहीं ,
खून आबाए-रग तन से निकल सकता नहीं "
सोश्ल मीडिया पर कुछ लोग जाटों की एकता से बड़े परेशान हो रखे है | पता नहीं उन्हें हमारी एकता से क्या डर सता रहा हैं ? ये लोग जाटों को धर्म के आधार पर बांटने की पूरी फिराक में हैं | कोई कहता हैं कि मुस्लिम जाट - हिन्दू जाट अलग हैं तो कोई कहता हैं कि सिक्ख जाट और हिन्दू जाट अलग - अलग हैं ! इन लोगों के साथ साथ कुछ बहके हुए जाट भी है जो पहले धर्म बाद में नस्ल को मानते हैं , ऐसे जाट सिर्फ अपने धर्म वाले जाट भाई को श्रेष्ठ व दूसरे को नीचा दिखाने की वाहयात की कोशिश करते रहते हैं | ये लोग चाहे जितनी मर्जी कोशीशे कर लेना हम एक थे , एक है और एक रहेंगे | माना के कुछ पल के लिए बहकाया जा सकता हैं पर कभी बांटा नहीं जा सकता ! खून का रिश्ता सबसे गाढ़ा होता है जो कभी नहीं बंट सकता | यह तस्वीरे दो अलग-अलग पंथो को मानने वाले सांगवान जाटों की हैं , बेशक आस्था अलग-अलग हैं परंतु इससे पूर्वजो का खून हमारी रगो से नहीं निकल सकता |
History of Dara clan
Dara (डारा) Dar (डार) Daara (डारा) Darwal (डारवाल) Dar (दार) is gotra of Jats found in Rajasthan, Uttar Pradesh and Pakistan.
Darah District is in Panjshir Province of Afghanistan.
Darapur or Dārāpur is a village in Jhelum District in the Punjab Province of Pakistan.
Parthian Stations by Isidore of Charax in the 1st century BCE writes - For those who cross the Euphrates, next to Zeugma is the city of Apamia, and then the village of Daeara (Dara). It is 3 schoeni distant from Apamia and the river Euphrates.
Dara is one of Jat clans mentioned by Megasthenes. He mentions them below the deserts: The Dari (Dara), the Surae (Soora), the Maltecorae, Singhae (Singhal), Marohae (Maurya), Rarungae (Rara), Moruni (Mor). These inhabit the hills which in an unbroken chain run parallel to the shores of the ocean. They are free and have no kings, and occupy the mountain heights, whereon they have built many cities
Alexander Cunningham [The Ancient Geography of India,pp.161-163] writes The ruined city near Dārāpur, which has been described by Burnes and Court, is situated on the west bank of the river, 20 miles below Jhelam, and 10 miles above Jalalpur. In their time, the old mound was unoccupied, but about 1832 A.D. the people of Dilawar abandoned their village on a hill to the west, and settled on the site of the ruined city. Before that time, the place was usually called Find, or " the mound," although its true name is said to have been Udamnagar, or Udinagar. The same name is also given by Burnes, but Court, who twice alludes to these ruins, mentions no name, unless he includes them under that of Gagirakhi, the ruins of which he describes as extending along the banks "of the Hydaspes from near Jalalpur to Darapur." According to this account, the ruins would not be less than 6 or 7 miles in length. I think it probable that there has
[p.162]: been some confusion between two different places, which have here been joined together as one continuous extent of ruins. Girjhāk, which I take to be the original of Court's Gagirakhi, is an old ruined fort on the top of the hill to the north of Jalalpur, to which the people assign a fabulous extent ; but it is at least 8 miles from Darapur, and is, besides, separated from it by the deep Kandar ravine, and by the precipitous range of hills at whose west foot Dilawar is situated. Burnes also describes the old city as extending "for three or four miles." But this is certainly an exaggeration, as I was unable to trace the ruins for more than one mile in length by half a mile in breadth. The ruins consist of two large mounds just half a mile apart, with two smaller mounds about midway between them. The south mound on which Dilawar is situated, is about 500 feet square at top, and 1100 or 1200 feet at base, with a height of 50 or 60 feet. The north mound, on which old Darapur stands, is 600 feet square, and from 20 to 30 feet in height. Between these mounds the fields are covered with broken bricks and pottery, and the whole place is said to be the ruins of a single city. The walls of the Dilawar houses are built of the large old bricks dug out of this mound, which are of two sizes, one of 11½ by 8¼ by 3 inches, and the other of only half this thickness. Old coins are found in great numbers in the Dilawar mound, from which the Jalalpur bazar is said to be supplied, just as Pind Dadan is supplied from the ruins of Jobnathnagar. The coins which I obtained belonged to the first Indo-Scythians, the Kabul-Brahmans, the kings of Kashmir, and the Karluki Hazara chiefs, Hasan and his son Muhammad. The site.
[p.163]: therefore, must have been occupied certainly as early as the second century before the Christian era. Its foundation is attributed to Raja Bharati, whose age is not known. I conclude, however, that the dominating position of Dilawar, which commands the passage of the Jhelam at the point where the lower road from the west leaves the hills, just below the mouth of the Bunhar river, must have led to its occupation at a very early period.
Dara (डारा) Dar (डार) Daara (डारा) Darwal (डारवाल) Dar (दार) is gotra of Jats found in Rajasthan, Uttar Pradesh and Pakistan.
Darah District is in Panjshir Province of Afghanistan.
Darapur or Dārāpur is a village in Jhelum District in the Punjab Province of Pakistan.
Parthian Stations by Isidore of Charax in the 1st century BCE writes - For those who cross the Euphrates, next to Zeugma is the city of Apamia, and then the village of Daeara (Dara). It is 3 schoeni distant from Apamia and the river Euphrates.
Dara is one of Jat clans mentioned by Megasthenes. He mentions them below the deserts: The Dari (Dara), the Surae (Soora), the Maltecorae, Singhae (Singhal), Marohae (Maurya), Rarungae (Rara), Moruni (Mor). These inhabit the hills which in an unbroken chain run parallel to the shores of the ocean. They are free and have no kings, and occupy the mountain heights, whereon they have built many cities
Alexander Cunningham [The Ancient Geography of India,pp.161-163] writes The ruined city near Dārāpur, which has been described by Burnes and Court, is situated on the west bank of the river, 20 miles below Jhelam, and 10 miles above Jalalpur. In their time, the old mound was unoccupied, but about 1832 A.D. the people of Dilawar abandoned their village on a hill to the west, and settled on the site of the ruined city. Before that time, the place was usually called Find, or " the mound," although its true name is said to have been Udamnagar, or Udinagar. The same name is also given by Burnes, but Court, who twice alludes to these ruins, mentions no name, unless he includes them under that of Gagirakhi, the ruins of which he describes as extending along the banks "of the Hydaspes from near Jalalpur to Darapur." According to this account, the ruins would not be less than 6 or 7 miles in length. I think it probable that there has
[p.162]: been some confusion between two different places, which have here been joined together as one continuous extent of ruins. Girjhāk, which I take to be the original of Court's Gagirakhi, is an old ruined fort on the top of the hill to the north of Jalalpur, to which the people assign a fabulous extent ; but it is at least 8 miles from Darapur, and is, besides, separated from it by the deep Kandar ravine, and by the precipitous range of hills at whose west foot Dilawar is situated. Burnes also describes the old city as extending "for three or four miles." But this is certainly an exaggeration, as I was unable to trace the ruins for more than one mile in length by half a mile in breadth. The ruins consist of two large mounds just half a mile apart, with two smaller mounds about midway between them. The south mound on which Dilawar is situated, is about 500 feet square at top, and 1100 or 1200 feet at base, with a height of 50 or 60 feet. The north mound, on which old Darapur stands, is 600 feet square, and from 20 to 30 feet in height. Between these mounds the fields are covered with broken bricks and pottery, and the whole place is said to be the ruins of a single city. The walls of the Dilawar houses are built of the large old bricks dug out of this mound, which are of two sizes, one of 11½ by 8¼ by 3 inches, and the other of only half this thickness. Old coins are found in great numbers in the Dilawar mound, from which the Jalalpur bazar is said to be supplied, just as Pind Dadan is supplied from the ruins of Jobnathnagar. The coins which I obtained belonged to the first Indo-Scythians, the Kabul-Brahmans, the kings of Kashmir, and the Karluki Hazara chiefs, Hasan and his son Muhammad. The site.
[p.163]: therefore, must have been occupied certainly as early as the second century before the Christian era. Its foundation is attributed to Raja Bharati, whose age is not known. I conclude, however, that the dominating position of Dilawar, which commands the passage of the Jhelam at the point where the lower road from the west leaves the hills, just below the mouth of the Bunhar river, must have led to its occupation at a very early period.
prashantacmet
New member
Every community of punjab is jealous of Punjabi jatts!....they have get them isolated from other religion jats also...but Punjabi jatts are so dominant, still they don't need any assistance....that'swhy they feel better alone....and past responsible for this goodness was "green revolution", otherwise Punjab was one of the poor and indebted state before...jamidaar mara zaa raha tha karz main........chaudary choturam ne inhe jagaya tha.......... but after green revolution Punjabi jatts have already seen their best in sport, wealth, power, agriculture, army, education etc......they are on decline now
time of Haryana jats (whatever is the effect, chahe kille bechan ka hi ho)...most rural krorepatis....shining in all sports - wrestling, boxing., tennis, kabaddi..etc..haryanavi jat girls boys are rising..they simply are best now..........going steady in education and agriculture too.....this is the era of Haryana jats..undoubtedly..,,,,,,,,,rustic, tough, strong....pujabiyat of Bollywood is being replaced by harayana...people like to see harayanavi language in movies now........
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History of Moga clan
Moga (मोगा) gotra Jats live in Rajasthan and Madhya Pradesh.
Origin - Moga clan originated from Raja Moga of Taxila. Raja Moga also founded Mong, a town of Mandi Bahauddin District in the Punjab province of Pakistan.
History
Alexander Cunningham [The Ancient Geography of India, pp.177-179] writes that The position of Mong is 6 miles to the east of Jalalpur, and the same distance to the south of Dilawar. The name is usually pronounced Mong, or Mung
[p.178]: but it is written without the nasal, and is said to have been founded by Raja Moga, or Muga. He is also called Raja Sankhar, which I take to mean king of the Sakas, or Sakae. His brother Rama founded Rampur, or Ramnagar, the modern Rasul, which is 6 miles to the north-east of Mong, and exactly opposite Dilawar. His sister's son, named Kamkamarath, was Raja of Girjak or Jalalpur. The old ruined mound on which Mong is situated, is 600 feet long by 400 feet broad and 50 feet high, and is visible for many miles on all sides. It contains 975 houses built of large old bricks and 5000 inhabitants, who are chiefly Jats. The old wells are very numerous, their exact number, according to my informant, being 175.
I have already stated that I take Mong to be the site of Nikaea, the city which Alexander built on the scene of his battle with Porus. The evidence on this point is, I think, as complete as could be wished ; but I have still to explain how the name of Nikaea could have been changed to Mong. The tradition that the town was founded by Raja Moga is strongly corroborated by the fact that Maharaja Moga is mentioned in Mr. Roberts's Taxila inscription. Now, Moga is the same name as Moa, and the coins of Moa, or Mauas are still found in Mong. But the commonest Greek monogram on these coins forms the letters NIK, which I take to be the abbreviation of Nikaea, the place of mintage. If this inference be correct, as I believe it is, then Nikaea must have been the principal mint-city of the great king Moga, and therefore a place of considerable importance. As the town of Mong is traditionally attributed to Raja Moga as the founder, we may reasonably conclude that he must
[p.179]: have rebuilt or increased the place under the new name of Moga-grama, which, in the spoken dialects, would be shortened to Mogaon and Mong. Coins of all the Indo-Scythian princes are found at Mong in, considerable numbers, and I see no reason to doubt that the place is as old as the time of Alexander. The copper coins of the Nameless Indo-Scythian king especially are found in such numbers at Mong that they are now commonly known in the neighbourhood as Monga-sahis.
Taxila copper-plate or Maues (Moga) inscription
The Taxila copper-plate, also called the Moga inscription or the Patika copper-plate is a notable archaeological artifact found in the area of Taxila, Gandhara, in modern Pakistan. It is now in the collection of the British Museum, Collected by: A A Roberts, Transferred from: Royal Asiatic Society. [British Museum Collection]
Description
The copper plate is dated to a period between the 1st century BCE and the 1st century CE. It bears an imprecise date: the 5th day of the Macedonian month of Panemos, in the year 78 of king Moga. It is thought it may be related to the establishment of a Maues era, which would give a date around 6 CE.
The copper plate is written in the Kharoshthi script (a script derived from Aramaic). It relates the dedication of a relic of the Buddha Shakyamuni (Pali: śakamuni, literally "Master of the Shakas") to a Buddhist monastery by the Indo-Scythian (Pali: "śaka") ruler Patika Kusulaka, son of Liaka Kusulaka, satrap of Chukhsa, near Taxila.
The inscription is significant in that it documents the fact that Indo-Scythians practiced the Buddhist faith. It is also famous for mentioning Patika Kusulaka, who also appears as a "Great Satrap" in the Mathura lion capital inscription.
Text of the inscription
Original text of the Taxila copper plate inscription
1 [samva]tsaraye athasatatimae 20 20 20 10 4 4 maharayasa mahamtasa mogasa pa[ne]masa masasa divase pamcame 4 1 etaye purvaye kshaha[ra]ta[sa]
2 [cukh]sa ca kshatrapasa liako kusuluko nama tasa [pu]tro pati[ko] takhaśilaye nagare utarena pracu deśo kshema nama atra
3 (*de)she patiko apratithavita bhagavata śakamunisa shariram (*pra)tithaveti [samgha]ramam ca sarvabudhana puyae mata-pitaram puyayamt(*o)
4 [kshatra]pasa saputradarasa ayu-bala-vardhi[e] bhratara sarva ca [nyatiga-bamdha]vasa ca puyayamto maha-danapati patikasa jauvanyae
5 rohinimitrenya ya ima[mi] samgharame navakamika
Reverse:
Patikasa kshatrapa Liaka
English translation
In the seventy-eighth, 78, year of the Great King, the Great Moga, on the fifth, 5, day of the month Ancient Macedonian Calendar (Panemos), on this first, of the Kshaharata
and Kshatrapa of Chukhsa - Liaka Kusuluka by name - his son Patika - in the town of Takshasila, to the north, the eastern region, Kshema by name
In this place Patika establishes a (formerly not) established relic of the Lord Shakyamuni and a sangharama (through Rohinimitra who is the overseer of work of this sangharama)
For the worship of all Buddhas, worshipping his mother and father, for the increase of the life and power of the Kshatrapa, together with his son and wife, worshipping all his brothers and his blood-relations and kinsmen.
At the jauva-order of the great gift-lord Patika
To Patika the Kshatrapa Liaka
Note - You may see it on Jatland at - http://www.jatland.com/home/Moga
Moga (मोगा) gotra Jats live in Rajasthan and Madhya Pradesh.
Origin - Moga clan originated from Raja Moga of Taxila. Raja Moga also founded Mong, a town of Mandi Bahauddin District in the Punjab province of Pakistan.
History
Alexander Cunningham [The Ancient Geography of India, pp.177-179] writes that The position of Mong is 6 miles to the east of Jalalpur, and the same distance to the south of Dilawar. The name is usually pronounced Mong, or Mung
[p.178]: but it is written without the nasal, and is said to have been founded by Raja Moga, or Muga. He is also called Raja Sankhar, which I take to mean king of the Sakas, or Sakae. His brother Rama founded Rampur, or Ramnagar, the modern Rasul, which is 6 miles to the north-east of Mong, and exactly opposite Dilawar. His sister's son, named Kamkamarath, was Raja of Girjak or Jalalpur. The old ruined mound on which Mong is situated, is 600 feet long by 400 feet broad and 50 feet high, and is visible for many miles on all sides. It contains 975 houses built of large old bricks and 5000 inhabitants, who are chiefly Jats. The old wells are very numerous, their exact number, according to my informant, being 175.
I have already stated that I take Mong to be the site of Nikaea, the city which Alexander built on the scene of his battle with Porus. The evidence on this point is, I think, as complete as could be wished ; but I have still to explain how the name of Nikaea could have been changed to Mong. The tradition that the town was founded by Raja Moga is strongly corroborated by the fact that Maharaja Moga is mentioned in Mr. Roberts's Taxila inscription. Now, Moga is the same name as Moa, and the coins of Moa, or Mauas are still found in Mong. But the commonest Greek monogram on these coins forms the letters NIK, which I take to be the abbreviation of Nikaea, the place of mintage. If this inference be correct, as I believe it is, then Nikaea must have been the principal mint-city of the great king Moga, and therefore a place of considerable importance. As the town of Mong is traditionally attributed to Raja Moga as the founder, we may reasonably conclude that he must
[p.179]: have rebuilt or increased the place under the new name of Moga-grama, which, in the spoken dialects, would be shortened to Mogaon and Mong. Coins of all the Indo-Scythian princes are found at Mong in, considerable numbers, and I see no reason to doubt that the place is as old as the time of Alexander. The copper coins of the Nameless Indo-Scythian king especially are found in such numbers at Mong that they are now commonly known in the neighbourhood as Monga-sahis.
Taxila copper-plate or Maues (Moga) inscription
The Taxila copper-plate, also called the Moga inscription or the Patika copper-plate is a notable archaeological artifact found in the area of Taxila, Gandhara, in modern Pakistan. It is now in the collection of the British Museum, Collected by: A A Roberts, Transferred from: Royal Asiatic Society. [British Museum Collection]
Description
The copper plate is dated to a period between the 1st century BCE and the 1st century CE. It bears an imprecise date: the 5th day of the Macedonian month of Panemos, in the year 78 of king Moga. It is thought it may be related to the establishment of a Maues era, which would give a date around 6 CE.
The copper plate is written in the Kharoshthi script (a script derived from Aramaic). It relates the dedication of a relic of the Buddha Shakyamuni (Pali: śakamuni, literally "Master of the Shakas") to a Buddhist monastery by the Indo-Scythian (Pali: "śaka") ruler Patika Kusulaka, son of Liaka Kusulaka, satrap of Chukhsa, near Taxila.
The inscription is significant in that it documents the fact that Indo-Scythians practiced the Buddhist faith. It is also famous for mentioning Patika Kusulaka, who also appears as a "Great Satrap" in the Mathura lion capital inscription.
Text of the inscription
Original text of the Taxila copper plate inscription
1 [samva]tsaraye athasatatimae 20 20 20 10 4 4 maharayasa mahamtasa mogasa pa[ne]masa masasa divase pamcame 4 1 etaye purvaye kshaha[ra]ta[sa]
2 [cukh]sa ca kshatrapasa liako kusuluko nama tasa [pu]tro pati[ko] takhaśilaye nagare utarena pracu deśo kshema nama atra
3 (*de)she patiko apratithavita bhagavata śakamunisa shariram (*pra)tithaveti [samgha]ramam ca sarvabudhana puyae mata-pitaram puyayamt(*o)
4 [kshatra]pasa saputradarasa ayu-bala-vardhi[e] bhratara sarva ca [nyatiga-bamdha]vasa ca puyayamto maha-danapati patikasa jauvanyae
5 rohinimitrenya ya ima[mi] samgharame navakamika
Reverse:
Patikasa kshatrapa Liaka
English translation
In the seventy-eighth, 78, year of the Great King, the Great Moga, on the fifth, 5, day of the month Ancient Macedonian Calendar (Panemos), on this first, of the Kshaharata
and Kshatrapa of Chukhsa - Liaka Kusuluka by name - his son Patika - in the town of Takshasila, to the north, the eastern region, Kshema by name
In this place Patika establishes a (formerly not) established relic of the Lord Shakyamuni and a sangharama (through Rohinimitra who is the overseer of work of this sangharama)
For the worship of all Buddhas, worshipping his mother and father, for the increase of the life and power of the Kshatrapa, together with his son and wife, worshipping all his brothers and his blood-relations and kinsmen.
At the jauva-order of the great gift-lord Patika
To Patika the Kshatrapa Liaka
Note - You may see it on Jatland at - http://www.jatland.com/home/Moga
Dr. Sahab here are the names of villages:-
[h=1][/h]1-Chandena Koli(Nagal, Saharanpur, UP)
2-Suhangni(Nagal, Saharanpur, UP)
3-Peerad(Nagal, Saharanpur, UP)
4-Aamki Dipchandpur(Nagal, Saharanpur, UP)
5-Halwana (Chutmalpur, Saharanpur,UP)
6-Amboli(Nagal, Saharanpur, UP)
7-Sakhan Khurd(Deoband, Saharanpur, UP)
8-Brahampur ( Chutmalpur, Saharanpur,UP)
9-Kamalpur (Chutmalpur, Saharanpur,UP)
10-Nagal (Nagal, Saharanpur,UP)
11- Manoharpur (Deoband, Saharanpur, UP)
12- Makarba( Deoband, Saharanpur, UP)
13-Jamalpur Kalan(Haridwar, Uttarakhand)
14-Gadowali(Haridwar, Uttarakhand)
15-Rohalki Dayalpur(Roorkee, Uttarakhand)
16-Abha (Nanota, Saharanpur, UP)
17- Khanpur (Bhagwanpur, Uttarakhand)
18- Nagli- (Nagal, Sharanpur, UP)
Origin of Dhaka clan
Alexander Cunningham [The Ancient Geography of India, p.179] writes about The Sangala of Alexander, which has long ago been recognized in the Sakala of the Brahmans and the Sāgal of the Buddhists.
Alexander Cunningham[The Ancient Geography of India, p.180] further writes that In the time of Hwen Thsang She-kie-lo, or Sakala, was in ruins, and the chief town of the district was Tse-kia, or Chekia, which may also be read as Dhaka or Taka.
It is also likely that the clan may get name from Dhak tree. Alexander Cunningham[The Ancient Geography of India, p.184-185] mentions that On leaving Sakala, the Chinese pilgrim Xuanzang travelled eastward into a forest of Po-lo-she trees, where his party encountered fifty brigands, who robbed them of their clothes. M. Julien, has properly rendered Hwen Thsang Po-lo-she by Palasa, the Butea frondosa, or Dhak tree.
Dhaka is also the name of capital of Bangladesh. It is named after Dhakeshwari i.e. the goddess of Dhakas. According to Dr Naval Viyogi In a period of third century AD many hoards of Taka coins have been recovered from Nagpur region, which were introduced by the Taka 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. [Bulletin of the Deccan Research Institute, Vol I (1939-40) p.192]
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.[Dr Naval Viyogi: Nagas – The Ancient Rulers of India, pp-22,25,156]
The Brahmanical accounts of Sakala have been collected from the Mahabharata by Professor Lassen in his ' Pentapotamia Indica.' (pp. 73, 74) According to that poem, Sakala, the capital of the Madras, who are also called Jartikas and Bahikas, was situated on the Apaga rivulet to the west of the Iravati, or Ravi river. It was approached from the east side by pleasant paths through the Pilu forest,
" Sami-pilu kariranām vaneshu sukhavartmasu." (शमी पीलु करीराणां वनेषु सुखवर्त्मसु) (VIII.30.24)
Alexander Cunningham[The Ancient Geography of India, pp.185-186] mentions that The country is still well known as Madrades, or the district of the Madras, which is said by some to extend from the Bias to the Jhelam, but by others only to the Chenab. Regarding the Apaga rivulet, I believe that it may be recognized in the Ayak Nadi, a small stream which has its rise in the Jammu hills to the north-east of Syalkot. After passing Syalkot the Ayak runs westerly near Sodhra, where in the rainy season it throws off its superfluous water in the Chenab. It then turns to the south-south-west past Banka and Nandanwa to Bhutala, and continues this same course till within a few miles of Asarur. There it divides into two branches, which, after passing to the east and west of Asarur, rejoin at 2½ miles to the south of Sangalawala Tiba. Its course is marked in the revenue survey maps for 15 miles to the south-west of Sangala, where it is called the Nananwa canal. An intelligent man of Asarur informed me that he had seen the bed of the Nananwa 20 kos to the south-west, and that he had always heard that it fell into the Ravi a long way off. This, then, must be Arrian's "small rivulet" near which Alexander pitched his camp, at 100 stadia, or 11½ miles, to the east of the Akesines, below its junction with the Hydaspes.[' Anabasis,' vi. 6.] At that time, therefore, the water of the Ayak must have flowed for a long distance below Sangala, and most probably fell into the Ravi, as stated by my informant. Near Asarur and Sangala, the Ayak is now quite dry at all seasons ; but there must have been water in it at Dhakawala only 24 miles above Asarur, even so late as the reign of Shah Jahan, when his son Dara Shekoh drew a canal from that place to his hunting seat at Shekohpura, which is also called the Ayak, or Jhilri canal.
Alexander Cunningham has identified Sakala of Mahabharata with Sangalawala Tiba of present and Apaga River of Mahabharata with the Ayak Nala of present times. Thus we find a clear historical continuity from Mahabharata period to the to Historical times.
Alexander Cunningham [The Ancient Geography of India, p.179] writes about The Sangala of Alexander, which has long ago been recognized in the Sakala of the Brahmans and the Sāgal of the Buddhists.
Alexander Cunningham[The Ancient Geography of India, p.180] further writes that In the time of Hwen Thsang She-kie-lo, or Sakala, was in ruins, and the chief town of the district was Tse-kia, or Chekia, which may also be read as Dhaka or Taka.
It is also likely that the clan may get name from Dhak tree. Alexander Cunningham[The Ancient Geography of India, p.184-185] mentions that On leaving Sakala, the Chinese pilgrim Xuanzang travelled eastward into a forest of Po-lo-she trees, where his party encountered fifty brigands, who robbed them of their clothes. M. Julien, has properly rendered Hwen Thsang Po-lo-she by Palasa, the Butea frondosa, or Dhak tree.
Dhaka is also the name of capital of Bangladesh. It is named after Dhakeshwari i.e. the goddess of Dhakas. According to Dr Naval Viyogi In a period of third century AD many hoards of Taka coins have been recovered from Nagpur region, which were introduced by the Taka 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. [Bulletin of the Deccan Research Institute, Vol I (1939-40) p.192]
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.[Dr Naval Viyogi: Nagas – The Ancient Rulers of India, pp-22,25,156]
The Brahmanical accounts of Sakala have been collected from the Mahabharata by Professor Lassen in his ' Pentapotamia Indica.' (pp. 73, 74) According to that poem, Sakala, the capital of the Madras, who are also called Jartikas and Bahikas, was situated on the Apaga rivulet to the west of the Iravati, or Ravi river. It was approached from the east side by pleasant paths through the Pilu forest,
" Sami-pilu kariranām vaneshu sukhavartmasu." (शमी पीलु करीराणां वनेषु सुखवर्त्मसु) (VIII.30.24)
Alexander Cunningham[The Ancient Geography of India, pp.185-186] mentions that The country is still well known as Madrades, or the district of the Madras, which is said by some to extend from the Bias to the Jhelam, but by others only to the Chenab. Regarding the Apaga rivulet, I believe that it may be recognized in the Ayak Nadi, a small stream which has its rise in the Jammu hills to the north-east of Syalkot. After passing Syalkot the Ayak runs westerly near Sodhra, where in the rainy season it throws off its superfluous water in the Chenab. It then turns to the south-south-west past Banka and Nandanwa to Bhutala, and continues this same course till within a few miles of Asarur. There it divides into two branches, which, after passing to the east and west of Asarur, rejoin at 2½ miles to the south of Sangalawala Tiba. Its course is marked in the revenue survey maps for 15 miles to the south-west of Sangala, where it is called the Nananwa canal. An intelligent man of Asarur informed me that he had seen the bed of the Nananwa 20 kos to the south-west, and that he had always heard that it fell into the Ravi a long way off. This, then, must be Arrian's "small rivulet" near which Alexander pitched his camp, at 100 stadia, or 11½ miles, to the east of the Akesines, below its junction with the Hydaspes.[' Anabasis,' vi. 6.] At that time, therefore, the water of the Ayak must have flowed for a long distance below Sangala, and most probably fell into the Ravi, as stated by my informant. Near Asarur and Sangala, the Ayak is now quite dry at all seasons ; but there must have been water in it at Dhakawala only 24 miles above Asarur, even so late as the reign of Shah Jahan, when his son Dara Shekoh drew a canal from that place to his hunting seat at Shekohpura, which is also called the Ayak, or Jhilri canal.
Alexander Cunningham has identified Sakala of Mahabharata with Sangalawala Tiba of present and Apaga River of Mahabharata with the Ayak Nala of present times. Thus we find a clear historical continuity from Mahabharata period to the to Historical times.
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Some more facts by Cunningham about Mund clan
Megasthenes has mentioned a tribe named Monedes. See http://www.jatland.com/home/Jat_clans_as_described_by_Megasthenes
8. After these, but more inland - Are the Monedes and Suari . In those country is Mount Maleus; The river Jomanes flows through the Palibothri into the Ganges between the towns Methora (Mathura) and Carisobora (Krishnapura).
Alexander Cunningham [The Ancient Geography of India, pp.179-183] writes about Visit of Sangala by Xuanzang in 630 & 633 AD. He writes that The Sangala of Alexander has long ago been recognized in the Sakala of the Brahmans and the Sāgal of the Buddhists. He has identified Sakala with Sanglawala Tiba, which is a small rocky hill forming two sides of a triangle, with the open side towards the south-east. On the cast and south sides the approach to the hill is covered by a large swamp, half a mile in length, and nearly a quarter of a mile in breadth, which dries up annually in the summer, but during the seasonal rains has a general depth of about 3 feet. In the time of Alexander this must have been a fine sheet of water, which has been gradually lessened in depth by the annual washings of silt from the hill above. On the north-eastern side of the hill there are the remains of two large buildings, from which I obtained old bricks of the enormous size of 17½ by 11 by 3 inches. Close by there is an old well which was lately cleared out by some of the wandering tribes. On the north-western side, 1000 feet distant, there is a low ridge of rock called Munda-ka-pura from 26 to 30 feet in height, and about 500 feet in length, which has formerly been covered with brick buildings. At 1¾ mile to the south, there is another ridge of three small hills, called Arna and little Sangala.
From the finding of Munda-ka-pura near Sangala we can infer that Mund people lived there. Their range of distribution seems to be from Sangala to Mathura in that period.
Megasthenes has mentioned a tribe named Monedes. See http://www.jatland.com/home/Jat_clans_as_described_by_Megasthenes
8. After these, but more inland - Are the Monedes and Suari . In those country is Mount Maleus; The river Jomanes flows through the Palibothri into the Ganges between the towns Methora (Mathura) and Carisobora (Krishnapura).
Alexander Cunningham [The Ancient Geography of India, pp.179-183] writes about Visit of Sangala by Xuanzang in 630 & 633 AD. He writes that The Sangala of Alexander has long ago been recognized in the Sakala of the Brahmans and the Sāgal of the Buddhists. He has identified Sakala with Sanglawala Tiba, which is a small rocky hill forming two sides of a triangle, with the open side towards the south-east. On the cast and south sides the approach to the hill is covered by a large swamp, half a mile in length, and nearly a quarter of a mile in breadth, which dries up annually in the summer, but during the seasonal rains has a general depth of about 3 feet. In the time of Alexander this must have been a fine sheet of water, which has been gradually lessened in depth by the annual washings of silt from the hill above. On the north-eastern side of the hill there are the remains of two large buildings, from which I obtained old bricks of the enormous size of 17½ by 11 by 3 inches. Close by there is an old well which was lately cleared out by some of the wandering tribes. On the north-western side, 1000 feet distant, there is a low ridge of rock called Munda-ka-pura from 26 to 30 feet in height, and about 500 feet in length, which has formerly been covered with brick buildings. At 1¾ mile to the south, there is another ridge of three small hills, called Arna and little Sangala.
From the finding of Munda-ka-pura near Sangala we can infer that Mund people lived there. Their range of distribution seems to be from Sangala to Mathura in that period.
Salar clan history
Salar (सालार) is a gotra of Jats in Uttar Pradesh and Pakistan.
They are said to be originated from Mahabharata tribe Shalva (शाल्व).
Alexander Cunningham [The Ancient Geography of India, pp.191-193] mentions Asarur as the probable position of Hwen Thsang's Tse-kia (Taka), which was the capital of the Panjab in A.D. 633. At the time of Hwen Thsang's visit there were ten monasteries, but very few Buddhists, and the mass of the people worshipped the Brahmanical gods. To the north-east of the town at 10 li, or nearly 2 miles, there was a stupa of Asoka, 200 feet in height, which marked the spot where Buddha had halted, and which was said to contain a large quantity of his relics. This stupa may be identified with the little mound of Sālār, near Thata Syadon, just two miles to the north of Asarur.
Asarur is situated about 2 miles to the south of the high-road between Lahor and Pindi Bhatiyan, being 45 miles from the former, and 24 from the latter place.It is 19 miles distant from Sangala by the road.
We have continuity in history from Mahabharata to date.
Salar (सालार) is a gotra of Jats in Uttar Pradesh and Pakistan.
They are said to be originated from Mahabharata tribe Shalva (शाल्व).
Alexander Cunningham [The Ancient Geography of India, pp.191-193] mentions Asarur as the probable position of Hwen Thsang's Tse-kia (Taka), which was the capital of the Panjab in A.D. 633. At the time of Hwen Thsang's visit there were ten monasteries, but very few Buddhists, and the mass of the people worshipped the Brahmanical gods. To the north-east of the town at 10 li, or nearly 2 miles, there was a stupa of Asoka, 200 feet in height, which marked the spot where Buddha had halted, and which was said to contain a large quantity of his relics. This stupa may be identified with the little mound of Sālār, near Thata Syadon, just two miles to the north of Asarur.
Asarur is situated about 2 miles to the south of the high-road between Lahor and Pindi Bhatiyan, being 45 miles from the former, and 24 from the latter place.It is 19 miles distant from Sangala by the road.
We have continuity in history from Mahabharata to date.
History of Chachar Jat clan
Chachad (चाचड़) Chachar (चाचड़) is gotra of Jats in Pakistan.
H.A. Rose [A glossary of the Tribes and Castes of the Punjab and North-West Frontier Province By H.A. Rose Vol II/C, p.145] writes that Chachar (चाचड़) are found in Shahpur and Multan, classed as Jats in the latter District. In Bahawalpur the Chachars claim Mughal origin and they produce tables tracing their descent from Timur whom they connect with Abbās, cousin of Husain, son of Ali. But tradition says that the Surar, Subhago, Silro and Chāchaṛ tribes were once slaves of Raja Bungā Rai, Raja of Amrkot, and that Jam Jhakhar redeemed them, and there is a saying :
Surāṛ, Subhāgo, Sīlṛo, chauthi Chāchaṛiā,
Anda hā Jām Jhakhaṛe hā bāhnān Bunga Ra.
Meaning-"Surar, Subhago (or Subhaga), Silro (or Silra), (these three) and a fourth tribe, the Chachar were the slaves of Bunga Rai ; it was Jam Jhakhar who brought them," (effecting their emancipation from Bunga Rai).
Chachran or Chachran Sharif (Urdu: چاچڑان شریف) is a city in Tehsil Khanpur of the Rahim Yar Khan District, in the Punjab province of Pakistan. This city is situated at the east bank of Indus River and is the last northern town of District Rahim Yar Khan. After it the territory of District Rajan Pur begins; Mithankot, another historic town is directly across the river Indus on its west bank.
City gets name after Chachar Jat clan. Mostly the people of Chachar tribe used to live and are living here and due it, its name has become known as Chachran Sharif.
Chachad (चाचड़) Chachar (चाचड़) is gotra of Jats in Pakistan.
H.A. Rose [A glossary of the Tribes and Castes of the Punjab and North-West Frontier Province By H.A. Rose Vol II/C, p.145] writes that Chachar (चाचड़) are found in Shahpur and Multan, classed as Jats in the latter District. In Bahawalpur the Chachars claim Mughal origin and they produce tables tracing their descent from Timur whom they connect with Abbās, cousin of Husain, son of Ali. But tradition says that the Surar, Subhago, Silro and Chāchaṛ tribes were once slaves of Raja Bungā Rai, Raja of Amrkot, and that Jam Jhakhar redeemed them, and there is a saying :
Surāṛ, Subhāgo, Sīlṛo, chauthi Chāchaṛiā,
Anda hā Jām Jhakhaṛe hā bāhnān Bunga Ra.
Meaning-"Surar, Subhago (or Subhaga), Silro (or Silra), (these three) and a fourth tribe, the Chachar were the slaves of Bunga Rai ; it was Jam Jhakhar who brought them," (effecting their emancipation from Bunga Rai).
Chachran or Chachran Sharif (Urdu: چاچڑان شریف) is a city in Tehsil Khanpur of the Rahim Yar Khan District, in the Punjab province of Pakistan. This city is situated at the east bank of Indus River and is the last northern town of District Rahim Yar Khan. After it the territory of District Rajan Pur begins; Mithankot, another historic town is directly across the river Indus on its west bank.
City gets name after Chachar Jat clan. Mostly the people of Chachar tribe used to live and are living here and due it, its name has become known as Chachran Sharif.
To be of the lineage of Abbās, cousin of Husain, son of Ali they have to be yDNA haplogroup J1-P58>>L862>>L858>>L859, else they have no male bloodline from them, just fake claims, which most likely is the case, get tested and know the truth, no need to live in fantasy.
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