Jat History

08-30-2006, 09:19 PM

QUOTE(Ravi Chaudhary @ Aug 30 2006, 08:59 PM)<div class='quotetop'>QUOTE(digvijay @ Aug 30 2006, 11:16 AM)Ravi,
Nandibum cannot answer basic questions.

-Digvijay
[right][snapback]56469[/snapback][/right]


You must slow down

If you wish to participate and learn from a discussion , you must follow the thread scientifically and to its logical conclusion. Not throwup side threads contuniously

1. First we must deal with your misconception that Beveridge's original (1921)translation refers to Rana Sanga as a Rajput. It does not

Dilip Hiro's abridged version( 2006) is the only one that contains that, and we must logically conclude that he fabricated this information.

..................
Ravi Chaudhary
[right][snapback]56484[/snapback][/right]
</div>
Ravi,
Sanga being a Jat is a stupid assertion. I walked into a book store saw a baburnama sitting on the bookshelf looked at the index and posted what was written in it. If you have a problem with this book go talk to the publisher or the author.

I have posted pointed questions for you and others and frankly you all are living in a make believe world that Surajmal was greater / more powerful then Sanga, Chittaur was Jittaur and ...... (list is long).

So it would be fruitful if you start answering questions that were asked in last couple of posts from me.

-Digvijay

08-30-2006, 09:49 PM

QUOTE(digvijay @ Aug 30 2006, 09:19 PM)<div class='quotetop'>QUOTE(Ravi Chaudhary @ Aug 30 2006, 08:59 PM)<div class='quotetop'>QUOTE(digvijay @ Aug 30 2006, 11:16 AM)Ravi,
Nandibum cannot answer basic questions.

-Digvijay
[right][snapback]56469[/snapback][/right]


You must slow down

If you wish to participate and learn from a discussion , you must follow the thread scientifically and to its logical conclusion. Not throwup side threads contuniously

1. First we must deal with your misconception that Beveridge's original (1921)translation refers to Rana Sanga as a Rajput. It does not

Dilip Hiro's abridged version( 2006) is the only one that contains that, and we must logically conclude that he fabricated this information.

..................
Ravi Chaudhary
[right][snapback]56484[/snapback][/right]
</div>
Ravi,
Sanga being a Jat is a stupid assertion. I walked into a book store saw a baburnama sitting on the bookshelf looked at the index and posted what was written in it. If you have a problem with this book go talk to the publisher or the author.

I have posted pointed questions for you and others and frankly you all are living in a make believe world that Surajmal was greater / more powerful then Sanga, Chittaur was Jittaur and ...... (list is long).

So it would be fruitful if you start answering questions that were asked in last couple of posts from me.

-Digvijay
[right][snapback]56485[/snapback][/right]
</div>

Can we start with agreeing that you are relying upon information in your version of the Baburnama, that is fabricated!

Then we can discuss further

Ravi Chaudhary

08-30-2006, 10:01 PM

QUOTE(Ravi Chaudhary @ Aug 30 2006, 09:49 PM)<div class='quotetop'>QUOTE(digvijay @ Aug 30 2006, 09:19 PM)<div class='quotetop'>QUOTE(Ravi Chaudhary @ Aug 30 2006, 08:59 PM)<div class='quotetop'>QUOTE(digvijay @ Aug 30 2006, 11:16 AM)Ravi,
Nandibum cannot answer basic questions.

-Digvijay
[right][snapback]56469[/snapback][/right]


You must slow down

If you wish to participate and learn from a discussion , you must follow the thread scientifically and to its logical conclusion. Not throwup side threads contuniously

1. First we must deal with your misconception that Beveridge's original (1921)translation refers to Rana Sanga as a Rajput. It does not

Dilip Hiro's abridged version( 2006) is the only one that contains that, and we must logically conclude that he fabricated this information.

..................
Ravi Chaudhary
[right][snapback]56484[/snapback][/right]
</div>
Ravi,
Sanga being a Jat is a stupid assertion. I walked into a book store saw a baburnama sitting on the bookshelf looked at the index and posted what was written in it. If you have a problem with this book go talk to the publisher or the author.

I have posted pointed questions for you and others and frankly you all are living in a make believe world that Surajmal was greater / more powerful then Sanga, Chittaur was Jittaur and ...... (list is long).

So it would be fruitful if you start answering questions that were asked in last couple of posts from me.

-Digvijay
[right][snapback]56485[/snapback][/right]
</div>

Can we start with agreeing that you are relying upon information in your version of the Baburnama, that is fabricated!

Then we can discuss further

Ravi Chaudhary
[right][snapback]56489[/snapback][/right]
</div>

Ravi,
As I told you earlier you should take up this matter with the publisher or the author of this book.
-Digvijay

08-30-2006, 10:52 PM

<img src='style_emoticons/<#EMO_DIR#>/argue.gif' border='0' style='vertical-align:middle' alt='argue.gif' /> My Dear Friends,
As u must have realised urself that nothing is going to come out of this main-main-tun-tun. Let us apply this to Independent India:
VP Singh became PM x hardly 1 yr and it would not have been possible without Devi Lal.
Chandrashekhar became PM x about 6 months and that would have been also not possible without Devi Lal.
Charan Singh became PM even much before these 2 'coz of his ingenuity. He was the 1st person in History of Independent India to give the idea of reservations based on economic criterion. I wish it's not too late even now to replace all reservations by this singular important criterion as this can't remain permanent. As soon as, any1 moves up the economic criterion, that's the end of this reservation.

08-31-2006, 12:12 AM

QUOTE(Capt Manmohan Kumar @ Aug 30 2006, 10:52 PM)

Captain Kumar

Thank you for your contribution, and attempts to mollify people.

This is not about mollification or âtu tu men menâ

It is about using fabricated evidence to paint a false picture of History.

We have here a person who has been going hammer and tongs to advance his point of View (POV). We also have few others who have been supporting him or before his arrival indulging in denigrating Jats or treating their history as fiction.

This posterâs view is based, we find, on fabricated evidence.

This has been pointed out the person. The person is now trying to sidetrack the conversation .

What we have here is a deeper question.

The question is about the fabrication of history, to show certain groups is a positive light and denigrate others.

Certain groups have used these fabrications to advance their cause.

Here we have just shown one case . The case is no different that the California school text books showing Hindus in a poor light or the AIT proponents, showing that Bharat was invaded by Blonde Nordics driving chariots, bring culture and language into the Indian subcontinent from Europe.

And we should deal with it, not allow them to get away with their agenda.

At any rate, please do forgive me, but I will ask to hold your comments until this Digivijay use of fabricated evidence has been dealt with

Very best Regards

Ravi Chaudhary

PS I take it you are an armed forces person.

If you are also a history buff, you may be interested in reading the online book

The TigerTriumps.doc
Complete On Line Book- The Tiger Triumps- 4th, 8th, 10th Indian Div- WWII

It is in the files section of the jathistory group.

Best regards,
.

08-31-2006, 12:42 AM

QUOTE(Ravi Chaudhary @ Aug 31 2006, 12:12 AM)<div class='quotetop'>QUOTE(Capt Manmohan Kumar @ Aug 30 2006, 10:52 PM)

Captain Kumar

Thank you for your contribution, and attempts to mollify people.

This is not about mollification or âtu tu men menâ

It is about using fabricated evidence to paint a false picture of History.

..............

[right][snapback]56501[/snapback][/right]
</div>

Ravi,

False picture of history is being peddled by you and other like minded JATS who call Maharana Sanga and Pratap a Jat. Chittaur is Jittaur in your dreams and you have bunch of school kids perhaps on your website that you can preach to.

Any Hindu and ANY SENSIBLE JAT would not accept your non-sense that Mewar Rajputs are Jats. This is what I call delusion and the sooner you grow out of it the better it would be for you.

Strangely it is not just a section of Jats who are suffering from inferiority complex, there is section of Gujjars also! Both Jats and Gujjars have identical claims: Mewar was jat/gujjar, Pratap was Jat/Gujjar, Prithviraj was Jat/gujjar.....(a long list of stupid claims).........

I wonder what is the source of this complex?

-Digvijay

08-31-2006, 01:25 AM

QUOTE(Capt Manmohan Kumar @ Aug 30 2006, 10:52 PM)<img src='style_emoticons/<#EMO_DIR#>/argue.gif' border='0' style='vertical-align:middle' alt='argue.gif' /> My Dear Friends,
As u must have realised urself that nothing is going to come out of this main-main-tun-tun. Let us apply this to Independent India:
VP Singh became PM x hardly 1 yr and it would not have been possible without Devi Lal.

....
[right][snapback]56493[/snapback][/right]

Captain Kumar,
Devi Lal was actually tricked by Arun Nehru when VP Singh became the PM. Till the swearing in ceremony Devi Lal was under the impression that VP Singh will not be the PM. Devi Lal firmly opposed VP Singh's candidature.

This TU TU MAIN MAIN is necessary because lies like House of Mewar is Jat etc. need to be nipped.

Have you had a chance to read what some people have written about Maharana Pratap on jatland forum? (I posted some quotes a few posts back so if you scroll up you will see them). I wonder what is your opinion on these.

-Digvijay

08-31-2006, 02:00 AM

This thread is now closed.

Bharatvarsh · 01-27-2007, 10:31 PM

QUOTEPromotion of Krishnaism in Periods Of Jat Dominance in Braj: A Glance at Some Sources

Author: Farhat Nasreen

[This paper wasÂ presented at the annual Jat history conference held by the Surajmal Institute.

It was published as part of the book," The Jats: Their Role and Social Contribution to the Socio Economic Life and Polity of North and north West India- Vol 2.

ISBN- 81 88629-52-9
Published by Originals, New Delhi, available from the Surajmal Institute, New Delhi and DK Publishers, Darya Ganj, New Delhi www.dkpd.com]

In the 17th century, the Braj Mandal one of the prominent regions of Jat dominance was an important center of religion and culture in Northern India. The Braj Mandal comprises of the districts of Mathura, Bharatpur and adjacent parts of other districts, including towns of

Aligarh, Agra, HathrasÂ and Alwar. The largest land-owners and the most important cultivators of this region were the Jats. The heaviest concentration of Jat population was in Mathura.

In the 16th-17th Centuries the Braj Mandal saw the growth of two parallel phenomenon. Firstly, it saw the rise of Jats and their assertion in the political and military arena, as a brave and indomitable group who was not ready to bow its head before any authority that it considered oppressive.

Secondly, the Braj region saw a spectacular, iridescent and ingenious cultural and religious energy, which in turn acted as catalyst for the burgeoning of a super charged socio-cultural accretion. This combination of developments was unique for its times and unique even today. In context of the History of Jats and their contribution towards enrichment of the socio-cultural life of India a
study of this period in the mentioned time frame is of great importance.

The Jats themselves were faced with two situations of change in their lives. The first was in their professional life where they were face to face with the challenge of putting off Mughal domination and continue with the scheme of self assertion, which was initiated by Raja Ram; this required a tuff mental set up and a determined attitude to fight back enemies and rivals in the face of death. It was a physical and military challenge.

The other one was a psychological one because in the land of the Jats a great religious revolution had taken place in the form of Brajmaie Krishnaism, inspired by the Bhagavata Parana. Their popular deity was Krishna the perfect, who was the ultimate God of Love, who personified the cause of Humanism in many ways. So together with a die-hard spirit to fight back violence with violence,
the Jats had to adjust themselves to the principles of Krishnaism, which had love as its base. Both as bhaktas ( devotees) and as warriors, the Jats balanced their role very well.

They probably drew inspiration for both their roles from Krishna himself. As a warrior the Krishna of Mahabharata inspired them, reference to his Aishwarya form. as the king of Dwarka could strike awe in anyone's heart and as a bhakta they drew inspiration from Brajiya Krishna of the Bhagavata Purana who in Madhuriya form was such a loving deity that, that he presented the perfect role
model of a son, friend and lover. Just as Krishna personified kaleidoscopical spectrums of perfection, allured by his magnetism, the Jats also excelled in every compartment of life, be it war or be it bhakti, contradictory they may seem, but the blending was perfect.

It was between 1685 and 1688 AD that the Jats living to the west of Yamuna began asserting dominance under the leadership of Raja Ram; son of the zammindar of Sinsini. (25 kilometers north west of Bharatpur). He united his own clan with those of Soghars (6 kilometers west of Bharatpur).

Aurangzeb's grandson Bedar Bakht was posted in the northern region of the empire and he enlisted support of Bishan Singh the Raja of Amber and in 1688 appointed him as the military commander at Mathura. After Raja Ram another campaign of resistance of Mughal authorities was begun by Churaman. In 1704, he managed to recover hold on Sinsini and after Aurangzeb's death he was further able to consolidate his position, so much so that Bahadur Shah was obliged to recognize him as the un-official ruler of the area west of Yamuna and Churaman was free to cooperate with the emperor or loot his armies.

Farrukh Siyar (Shah Jahan-II) received him formally inÂ Delhi in 1713. Later Badan Singh became the leader of Jats whoÂ eventually was awarded the title of `Raja' and thus became the first mortal to be acknowledged as the king of Braj, `Braj Raj'. Though he generally preferred to use the more modest title of Thakur. In BadanÂ Singh's life time itself Suraj Mal was given the responsibility of commanding his forces. Later the power was fully transferred to him.Â Maharaja Suraj Mal controlled the territory between Delhi and Agra uptill 1763. Thus for obvious reasons we can safely say that the period of 17th century in the Braj Mandal was one of political turmoil. This led to decentralization and commercialization of power, yet it goes to the credit of the Jat rulers and the dominant Jat political lobbies that, in the area which was the center of this political turmoil and anxiety they maintained such socio-religious conditions that the growth and flourish, of Brajmaie Krishnaism continued unhampered. In the midst of warfare and military activities they protected and nurtured and participated in the cult of the God of love. It is remarkable and note worthy that in periods of Jat dominance Braj Yatra resurfaced with renewed enthusiasm, to be noted is the fact that before this time the report of last major yatra came from Bhakta Maheshwari of Bikaner from the year 1656.

Another instance which shows the efficientÂ compartmentalization of militarism and religiosity in the heart of the Jats comes from the account of Atmaram who reports that while Sawai Jai Singh was engaged in a campaign against Churaman, he bathed in Radha Kund on the full moon of Karttik, went to Mathura in theÂ month of Shravan 1724, where he performed the marriage of his daughter to Abhai Singh on Janamashtami. Later he under took Braj yatra, then visited Soron and on his return from there he visited religious places in Mathura and Vrindavan once again, founded religious establishments there and celebrated Holi. In 1727 he made another visit to Braj, then he offered his weight in gold at Vishram ghat in Mathura. The point to be noted here is that despite the military tension in the region religious activities were continuing in full swing in a conducive atmosphere, and this was possible, because there was a sentimental, emotional and sensitive Krishna bhakta in the heart of the apparently tuff and unrelenting Jats and this bhakta element in the Jat psyche was as strong as the fighter element, which made him a winner all the way.

Here I want to draw attention towards some sources, which wereproduced in the period of Jat political and military dominance inBraj. These sources confirm the maintenance of a delicate balance and paradoxical coexistence of warfare and peaceful or peace giving conditions.

The first work that I have chosen comes from the court ofÂ Raja Suraj Mal; The Sujan Charitra. This was compiled by Sudan, a court poet in the year 1754 at the behest of the Maharaja himself. It primarily comprises of the account of the battles fought by the Maharaja between 1745 and 1754, but in the first part of the last section of this text are mentioned the sacred places of Braj and incidents from the life of Krishna associated with those places. Construction of the sacred geography of Braj by citing places and their association with Krishna Ulas is an essential part of the schemes of Braj Yatra and Ras lila anukarana, the sacred theatre of Braj, both of which were the life line of the medieval Indian Krishnaite revolution. For unknown reason the author has not attempted to present the places in the order in which they are visited in the conventional pilgrimage circuit. It might have been so to avoid restricting the work to an itinerary kind of attempt and instead to present a general account of the sacred character of the land.

The second source is the Tirthananda of Raja Nagridas (1699-1764), the ruler of Rupnagar who spent the last years of his life at Vrindavan. Tirthananda was written at Vrindavan in the year 1753, it describes the places visited and the festivals attended by Nagridas in the Braj Mandal. He describes in detail the celebration of Janamashtami at Nandagaon, births of Radha and Lalita sakhi at Barsana and Karahia respectively. He also mentions great festivity at Radha Kund on the Karttik bath, Divali and Annakut at Goverdhan and Gopa ashtami at Nandagaon. All these festivities are described as being well attended and celebrated with a lot of grandeur. This yet again speaks of the patronization of Krishnaism by the Jats. This point is reinforced by another work of Nagridas himself, Vanjan Prashansa, in which he praises the flora and fauna of Braj and the character of the various castes who reside here.

Next are the Vraj Vastu Vaman and Vraj Gram Vaman of Jagatananda. In the opening verses Jagatananda refers to Vallabha VanshavaU and Vitthal Van Yatra (they arc dated as being composed in 1724), indicating that the work was written after 1724.

The Vraj Vastu Vaman gives a classified enumeration in verse of aÂ large number of deities and sacred sites. The Vraj Gram Vaman is a sequence of verses about some villages, beginning with Gokul and its environs followed by Mathura, Vrindavan, and then various other places at random, including some which have no significance in the current circuit of Braj Yatra. The feel of the text reveals an atmosphere of religious growth and peace, mention of places over and above those in the present itinerary indicates that the Krishnaite revolution reached and flourished down to the grass root level in the period of the Jat Rajas.

The last source that I have revisited here is the Braj Mandal Kamlakar Bhavna. This work was composed after 1695 because it refers to a circumambulation of Braj by Vallabhji a son of Yadunath in that year; however reference to some other events reveals that it was not composed later than 1733. The colophon refers to the work as a fifty-six petal Braj Yatra (chappan pankhri ki braj yatra), since the places mentioned are assigned to petals of a lotus consisting of three concentric rings of eight, sixteen, and thirty-two petals. Unlike the Yogapitha texts, there is no detailed visionary description and no attempt to make the distribution of the places on the petals correspond to their geographical location. Instead they are listed in the order of the clockwise circumambulation of Braj, the first eight (Mathura to Mukhrai) being assigned to petals of the inner most ring, the next sixteen (places around Goverdhan) to those of the middle ring and the rest (Bilchukund to Thakurani Ghat) to those of the outer ring. The baithak shrines and the presiding sakhis are mentioned together with the list of appropriate dishes to be offered at various places.

The colorful and lively accounts of Braj Mandal and Braj Yatra- the continued and systematic efforts towards the promotion of the notion of pilgrimage to Mathura as a tour of places associated with Krishna, celebration of festivals, elaborate listing of deities, sacred places and shrines, goes to prove that despite the political turmoil and military activity that was going on in the area the local rulers of the region the Jats in this case gave protection and support to the Brajmaie Krishna revolution in their land. They sheltered it from all trials and challenges at whatever cost.

I conclude that the contribution of Jats towards the growth and sustainance of Krishna bhakti and specially Brajmaie Madhuriya Krishna bhakti is great and it reveals an unexplored, beautifully emotional and mysteriously delicate side of the tuff and brave Jats.

Acknowledgement of the contribution of Jats towards promotion of Krishnaism is as inescapable as fate

Bharatvarsh · 01-28-2007, 08:43 PM

QUOTEIndia is the land of great Saints, Gurus( spiritual leaders )that showed the way of spiritual trusts to the rest of the world through simple words and vivid stories. One such soul, Great Guru Shri Satguru Garib Dass Ji took birth at Chhudani, Distt. Jhajjar in Haryana (India) on 1717 A.D. Acharya Shri Garibdasji Maharaj`s father name was Shri.Balramji and mother name was Smt.Saraswati Rani.

Acharya Garib Dass felt, from his childhood, a passionate yearning for the vision of God. In various ways he tasted the bliss of communion with God, sometimes merging himself totally with creator.

Jagat Guru Garib Dass Maharaj adopted Maharaj Kabir Ji as his Guru and thus religious lineage of Garib Dassi Sect is connected with Kabir Ji through Acharya Ramanuj. Acharya Garib Dass Ji had extra ordinary vision right from the birth and people could feel that this boy will lead the world from utter darkness to spiritual enlightenment. He was a deeply religious person concerned about the welfare of ignorant people. He preached that God has many names. So has he numerous qualities and attributes. He did not give up the rich heritage of Indian Philosophy. He gave a fine and hog order Gurbani which laid stress on rightful living, compiled as Guru Granth which has become a beacon of light for the direction less society today.

http://www.bhuriwale.org/s_garibdas.htm
QUOTETo return to my story, while still in Calcutta I made my first contact with another mighty scripture, the Granth Saheb of Sri Garibdas. This Jat saint of Haryana has been the patron saint of my family ever since an ancestor of ours, who was the saint's contemporary, became his votary in the first half of the 18th century. We revere him as the Satguru (true teacher) who was an avatara of the Highest Being. He was totally illiterate but composed and sang some 18000 verses of very sublime poetry which scales the highest spiritual heights. The story goes that my ancestor would not have his first morning sip of water unless he had paid homage to the saint who lived at a distance of 4 miles from our village.

My father was able to acquire a copy of the first printed edition of the Granth Saheb of Sri Garibdas soon after it was published from Baroda. He would frequently read it out to my mother and myself with his own running commentary on the lives of saints and bhaktas as they were mentioned in the sakhis and the ragas. I also sat sometimes turning the pages of this work. I hardly had the mental equipment to understand the mystic messages.

http://voiceofdharma.com/books/hibh/ch1.htm
QUOTESri Garib Das : Haryana's Saint of Humanity/K.C. Gupta.

https://www.vedamsbooks.com/no38417.htm

Bharatvarsh · 01-28-2007, 08:49 PM

QUOTEBhagat Dhanna

Dhanna Bhagat was born in the village of Dhuan Kalan near Deoli city, in the Tonk district Rajasthan, India. He was a Dhaliwal gotra Jat. There is a Gurudwara of Saint Dhanna Bhagat in village Duan Kala. There was a grand 'Gurumat chetna yatra' started from this Gurudwara in 2004 in memory of completion of 400 years of Gurugranth sahib.[1]

Max Arthur Macauliffe fixes AD 1415 as the year of Dhanna's birth, but his name does not appears in the writings of Kabir or Ravidas. The earliest mention of his name is in on of Mira Bai songs that proclaims how Dhanna grew corn without sowing seed.

The Guru Granth Sahib includes three of Dhana's hymns. "Loving devotion," says Dhanna in his sabda in Raga Asa, "is now fixed in my heart and thereby have I found solace and fulfilment. In whose heart is light divine manifested he alone recognizeth the Immaculate One."

He was initiated by Ramananda.

Divine powers of Dhanna Bhagat

There are number of myths about divine powers of Dhanna Bhagat. Once he was ploughing his fields. Large number of sanyasis came to him and demanded food. He gifted all the seed kept for sowing to them and ploughed fields without seeds. The fields produced no food grains but the gourds. When Jagirdar came to collect levy he offered two gourds. The Jagirdar broke the gourds and found that they were full of pearls. There is a proverb:[2]

à¤§à¤¨à¥âà¤¨à¤¾ à¤à¤¾à¤ à¤à¤¾ à¤¹à¤°à¤¿à¤¸à¥à¤ à¤¹à¥à¤¤, Dhanna Jat ka Harison het,

à¤¬à¤¿à¤¨à¤¾ à¤¬à¥à¤ à¤à¥ à¤¨à¤¿à¤ªà¤à¤¾ à¤à¥à¤¤à¥¤ Bina Beej ke Nopaja khet.

Meaning - Dhanna Jat had so much love with God that fields produce foodgrain without seeds.

The Jagirdar was influenced by the divine powers of Dhanna Bhagat and constructed a pond that was named âMoti Talabâ. After independence of India this pond was converted into Moti Nagar Dam. People of Rajasthan while cultivating fields sing the folk songs about Dhanna Bhagat.

http://en.wikipedia.org/wiki/Bhagat_Dhanna

Bharatvarsh · 01-28-2007, 09:23 PM

QUOTEThe flight of JatwÃ¡n and his*
Death in Battle.

"When the honoured month of RamazÃ¡n, 588 H., the season of mercy and
pardon, arrived, fresh intelligence was received at the auspicious
Court, that the accursed JatwÃ¡n, having admitted the pride of Satan
into his brain, and placed the cup of chieftainship and obstinacy
upon his head, had raised his hand in fight against Nusratu-d dÃn,
the Commander, under the fort of HÃ¡nsÃ, with an army animated by one
spirit."

Digressions upon spears, the heat of the season, night, the new moon,
morning, and the sun.âKutbu-d dÃn mounted his horse, and "marched
during one night twelve parasangs." "The accursed JatwÃ¡n, when he
heard the news of the arrival of the victorious armies, felt himself
compelled to depart from under the fort," and fled. "The soldiers of
IslÃ¡m came up to the army of Hind on the borders of BÃ¡gar; and
although JatwÃ¡n saw there was no chance of successful opposition in
battle, yet as he saw destruction impending on him from the throat of
the dragon, and the road for flight was blocked up, and the standards
of the State and royal victory were unfurled, yielding to the
necessity of the case, and not at his own option," he preÂpared for
fight, and "the noise of the hautbois and shells conÂfounded the
world, the thunder of the drums ascended to heaven, and the blast of
the brazen clarions resembled the sounding trump (of resurrection.)"

The armies attacked each other "like two hills of steel, and the
field of battle became tulip-dyed with the blood of the warÂriors."â
Poetical digression on swords, daggers, spears, and maces. âThe
HindÃºs were completely defeated, and their leader slain. "JatwÃ¡n, who
was the essence of vice and turbulence, and the rod of infidelity and
perverseness, the friend of grief, and the con-panion of shame, had
his standards of God-plurality and ensigns of perdition lowered by
the hand of power;" "and the dust of the field of battle was
commingled with the blood of that God-abandoned wretch, and the whole
couutry was washed from the filth of his idolatry."âPraise of Kutbu-d
dÃn's justice, encourageÂment of the learned, and his civil
administration. Mention of the booty taken by the MusulmÃ¡ns.âHe
marched to HÃ¡nsÃ, "and encamped there a few days, in order to repair
the fort, and after that returned towards KohrÃ¡m, which acquired
fresh beauty from his blessed feet."

"The intelligence of this happy victory and these important incidents
was divulged over the face of the world, and the noise of it spread
to the countries of Hind and Sind, far and near, and proclamations
announcing the victory of the chiefs of the State, and the defeat of
the enemies of the kingdom were written and despatched to the capital
of Ghazna, (may the Almighty preserve it in wealth and prosperity!)"
and in them was added "that the foundation of all this success was
the lofty courage and pure faith of his Majesty."

http://erga.packhum.org/persian/pf?file=80201012&ct=51

Bharatvarsh · 01-28-2007, 09:29 PM

QUOTERole of Raja RamÂ in the formation of (Bharatpur State (1682-1688)

Dr. Vir Singh

Director, Maharaja Surajmal Centre for Research and Publication, C-4, Janakpuri, New Delhi - 58,

The Jats are a dominant agriculturist community operate in the North and North-Western parts of the Indian sub-continent, which on account of their natural and human resources and their strategic location played a crucial role in the political fortune of the region. Economically, this area was one where economy as a whole had developed and reached a fairly high level during the pre-colonial period.[1]

Similarly the impact of the growth of peasant movement in the 17 - 18th Century in particular their militarization in the region had implications far beyond the region itself. The period from 1682 - 1688 is very important from the point of militarization of peasant movement. During this period peasant uprising merged with Zamindar revolt under the leadership of Raja Ram Sinsinwar. During the interval of 15 years between the death of Gokul, and the open war declared against the Mughal Government by Raja Ram Jat in 1685 A.D. the whole of the Sarkar's of Agra and Mathura had become strewn with Jat garhis and naglas (fortified block-houses). These mighty mud forts of Sinsini, Sogar, Sonkh, Abair, Khair and Jawar were the archetypes of far-famed Bharatpur and Deeg, Hathras and Mursan. Taking advantage of the Emperor's departure for the south, Raja Ram roused the Jat to a fresh struggle for independence against the Mughal empire. He boasted of one hundred thousand matchlocks of the Sinsinwar Jats. Though prone to quarrel among themselves in times of peace, the Jats could readily combine against a common enemy, and so the revolt spread like wild fire in a wild tract between Delhi and Dholpur with a depth of about sixty miles on either side of the Jamuna[2]'. Non-Jat zamindars and fanners also joined armed rebellion of Jats against Mughal authorities in the Brij region. This front became so strong that even after the accidental death of its leader Raja Ram in 1688 it didn't submit to imperialists.

Abul Fazl points out that 'the peasant masses of Agra province are notorious through out the vast country of Hindustan for rebelliousness, bravery and courage '. Irfan Habib observes that Agra - Mathura region on both sides of Yamuna figures constantly as the scene of military operations against the rebellious peasantry (in 1563, 1623, 1634, 1645, 1650, 1656 i.e. in the reigns of Akbar and Shahjahan. In these operations thousands were slaughtered and their women, children and animals beyond computation were seized and a great booty acquired by the victorious troops. Manucci assumes them to be the partisans of the same cause as of those whom Akbar had oppressed. He says that the 'villagers took their revenge upon Akbar by desecrating his tomb at Agra,[3] Raja Ram also took revenge upon Shahjahan by pillaging the villages assigned for the maintenance of Taj Mahal. In the reign of Aurangzeb the inhuman acts of Murshid Quli Khan (Faujdar of Mathura), Abdul Nabi (Governor of Mathura) and brutal massacre in Tilpat by Hasan Ali Khan were fresh in the memory of the Jats. Raja Ram wanted to take revenge of the blood of Gokula (at Tilpat in 1670), Brij Raj and his son Bhao Singh (while defending Sinsini in 1682). Last two were elder brother of his father and Raja Ram's cousin respectively. After their martyrdom Raja Ram was elected leader of Sinsinwars in 1682. After four years preparations he declared open war against the cruel government. He took revenge upon Aurangzeb by blocking the route from Delhi to Agra for any kind of support sent to Deccan expedition.

Let us have a look at the position and social structure of the Jats in Braj region.

In Agra-Mathura region the Jats were the dominant landholders known as zamindars.[4]. Satish Chandra observes "the social background to the rise of the Jat movement in the Agra-Mathura region was not very dissimilar to that of the Marathas . Like the Marathas, the Jats formed the dominant cultivating caste of the area. They constituted the "settled and more respectable hereditary cultivators", viz. the khudkashta. They also filled the hereditary posts of village headmen and muqaddams. Like the Marathas, these successful, settled and hereditary Jat cultivators wanted to raise themselves up in the social and economic scale by acquiring zamindari rights.[5 ]

Historians agree that ''the sources of revenue and the dependence on zamindars for administration was so much in the Mughal Empire that it was impossible to avoid the conflict of personal interests between the empire and the zamindars."[6] Thus the main threat to law and order came from the zamindars who refused to pay the revenue and to be subjugated by force[7]. Harshness by the local faujdar of Mathura provided the necessary spark of rebellion to the Jats.[8] The most successful revolts of the Marathas and the Jats, were led by the zamindars. The fact assumes particular importance when we consider the historical results of these revolts[9].

The contemporary writer Wendel observes that the peasants of Agra-Mathura region wanted to, take up with ardour the occasion to shake off the yoke of dominance and be as much at its own disposition and as independent as possible.âthere exists nonetheless some kind of universal penchant for independence, which is every where observed causing those of lowly station to desire to live exempt from the authority which Providence has placed above them."[10] U.N. Sharma also supports this evidence that Jat zamindars and peasants united themselves for the sake of independence. All other castes also joined these revolutionaries in Braj speaking area.

The ancient history of the Jats is preserved in their progressive traditional values of brotherhood, equality, independence, republican spirit, self-governance and democratic way of life.[12]. Such Jats can not bear over centralized despotic regime for long.

These traits have been inculcated in the Jats through their democratic clan system. In this system head of a family, head of a patti/thok, head of a village and head of a clan are linked together. In this process every Jat village is a unit, cluster of clan villages i.e. Pal/Khap is its greater unit and the union of khaps is called sarv-khap. The Jats living on both sides of Yamuna had a strong sense of clan brotherhood, which culminated in a khap [13]. This kinship was the binding force between the Jat Zamindar and the peasants. It is the answer to Wendel's observation that these zamindars are much more loved and even respected by their peasants than ever had been the prince.[14] Though clan zamindars had their own political and economic goals - followed social, cultural and democratic life style of their clans. These clan zamindars could understand the problems of their peasant brethren whose support was indispensable for them for defence as well as in the flight at the time of aimed conflict with the imperial power. Therefore local zamindars were more considerate and sympathetic to their peasants than the outsider imperial officials who were interested mainly in an immediate increase in assessment.[15] Support of a clan had helped the zamindars individually to protect their zamindaris, as already explained, but the unity of the clans (sarv khap) played a vital role in sustaining the prolonged and widespread Jat movement even after the death of their able leader Raja Ram.

It is explicit that the union of khaps was a binding force of the Jats. Had the caste been the binding force, the Rajputs would have succeeded in overthrowing the Mughal authority first. They had more zamindaris and had more resources.[16] But there was no unity in their clans. Kachwahas wanted to grab the zamindaris of other castes as well as other Rajput clans. Therefore other zamindars and peasants were not supporting them. In the Ajmer-Ranthambor region also there was open hostility between the Rajput zamindars and the peasants of various intermediate castes. The plundering activities of Pratap Singh Naruka and others in the Malpura and Chatsu regions were a constant source ofÂ terror for peasants[17].

The Jats are a race of warrior agriculturists. Besides traditional tribal values, as explained above, adventurous disposition and martial character of the Jats have helped them to carry the Jat movement to its logical end. Not many agricultural communities possessed obstinate courage, indomitable spirit, heroic valour and the unity of Jat clans which were needed to transform a deep resentment into a military resistance[18]. Satish Chandra rightly observes peasant resistance to the process of centralization of authority was a continuous feature under Mughal rule, and was often put down by ruthless severity. The new feature we find in Aurangzeb's time is greater spirit of defiance and resistance[19]Â and the Jats of Agra-Mathura region were the front-runners in this direction.

Having thus prepared himself, Raja Rain and Ram Chehra practically blocked all highways that passed through Agra with the sole intention of giving maximum financial and martial setback to the Mughal empire in Wendel's words:

To lay the foundations for the future admirable glory of their descendants[20] Raja Ram and Ram Chehra, for their part, knew well to profit from this circumstance (Deccan Expedition). The frequent qafilas, which came from the north of the empire to join the Emperor's army, the continual marches of small detachments, the passage of all manner of persons and equipment from one end of the main route to the other, Delhi to Agra, provided for plundering. From the gates of Shahjahanabad (Delhi) to the Chambel river, their trespass was feared: no security at all for the small qafilas, if there were not sufficient armed men for their defence. The umaras, the convoys of the Emperor himself and of other chiefs whom the Emperor had summoned to join him: none was spared. Most often the baggage and booty at the rear was attacked, dispersed and robbed before one could hasten there?[21]Â Â Because this was a time when it was moreÂ thanÂ ever necessary that the route remain open for Emperor's expedition into the Deccan [22]

Early in 168S Raja Ram attacked another general Mir Ibrahim of Hyderabad entitled. Mahbat Khan (Subedar designate to Punjab), who on his way to Lahore, had encamped near Sikandra. In the encounter with Mahbat Khan, Raja Ram lost his 40 men while 190 of the Khan's soldiers were either killed or wounded.

Raja Rain had tried to ransack Akbar's mausoleum at Sikandra, but fauzdar Mir Abul Fazal foiled his first attempt in 1685. Raja Ram reappeared at Sikandra on 27lh February 168S and plundered articles o{' gold and silver, carpets and lamps etc. from Akbar's tomb. He destroyed what he could not carry. Dragging out the bones of Akbar the Jats flung them angrily into theÂ fire and burntÂ them.Â Raja Ram lighted his camp-fire in the garden of Itimaduddaula.Â The Custodian of the tomb, Mir Ahmad was a silent spectator and the NaibÂ of Khan-i-Jahan, Mohammad Baqa titled Muzaffar Khan dared not come out of the Agra fort. Some Jats captured the local Mughal officers at Palwal and ravaged the environs of Khurja[23]. Thus Raja Ram had reduced the Mughal authority to a shadow outside the fortwalls of Agra..

Incompetent, ineffective and selfish officers who were looking after the affairs in the north were afraid of the formidable Jats and a few were in collusion with them. Fazal Khan, a Mughal officer at Agra , secretly informed the Jats about the royal treasure, which he was escorting to river Chambal. He also supplied them ammunitions for the purpose. The scheme was executed as planned. It is evident that corrupt local Mughal officers and soldiers were in collusion with the Jats for sharing the booty grabbed by them. Wendel also testifies that the Government of Agra in self-interest wanted that Bidar Bakht should not take measures to subdue Raja Ram quickly and completely. By the luck of the Prince, the existing feud between Chauhan and Shekhawat Rajputs of Baghtheria in Mewat had erupted into an open war.[24] Shekhawats sought the help of Murtaza Khan, the Faujdar of Mewat, Prince Bidar Bakht, Khan-i-Jahan, his son Sipahdar Khan, Rao Anirudh Singh of Bundi and Maharao Kishor Singh of Kota. Desperate Chauhans appealed to Raja Ram for help against these formidable forces. After inflicting crushing defeat on the Chiefs of Bundi and Kota in the vanguard, Raja Ram led a fierce charge against the Mughals in the centre. In the mean time, Sipahdar Khan's expert musketeer ambushing in a tree fired at his chest. He fell down from the horse and died immediately on Wednesday, 4th July 1688 - 15th Ramzan 1099 A.H. His head was severed from his body and publicly exposed first in Agra and later on presented to Aurangzeb in the Deccan.[25] Thus gallant Raja Ram got envious martyrdom while helping the Chauhans against the imperial and allied forces. This incident of exposing the heads of Raja Ram and Ram Chehra on public places for giving a lesson (ibrat) to the Jats did not bear fruits. Their sacrifice kindled in Jats the flame of independence from the cruel government.

It is to be noted here that the measure of success Raja Ram achieved during his lifetime and the legacy that he passed on to succeeding generations proved fatal to the interests of the Mughal Empire. On the other hand his activities boosted the morale of the Jats and his steps proved beneficial for them and gradually contributed to the success of Jat movement in carving out their own principality. Though their guiding star Raja Ram was killed, the defence in the shape of tons and disciplined troops was intact. The fortune that he amassed proved to be of immediate and definite help to his successors. They were united and determined to fulfill the dream ofÂ liberation of Brij Bhumi cherished by their farsighted leader.

Though Father Wendel has not given any account of several operations after the death of Raja Ram during 1688 - 1695,' his observations about this period are comprehensive and significant for-understanding the social system of the Jats:

"'For, while one had indeed cut one of two branches from this wild stem, born to cast shadow and obscurity on the monarchy, the root had been unscathed, to, as itÂ were, grow stronger and higher shortly thereafter, as we will seeÂ Â Â Â Â Churaman ...with other lesser known of the same race, clearly showed the inhabitants of Agra and its surrounding territory that this hydra had more than one head to be severed, and this infamous species was already too extended and rooted to hope that it would fail because of a single branch which had been cut away.[26].

These observations in symbolic language have gone unnoticed by the scholars. "Wild Stem" symbolizes "Jat Peasant Movement" which arose to weaken the Mughal Empire. It could not be suppressed by "Cutting One or two branches". - by killing one or two Zamindar leaders i.e., Raja Ram and Ram Chehra of the Sinsinwar and the Sogaria Clans. The Jat movement spread into the whole of Agra region upto Chambal and Doab in Mathura and Aligarh Districts. Aurangzeb repeatedly ordered the "general massacre" and "extirpation" of the Jats and to destroy their strongholds. But Wendel says that the Jats are "hydra, which had more than one head to be severed". According to a Greek myth,Â many heads of hydra grew again when cut off; this figurative language means things hard to extirpate[27] As the head of
one of their leaders is severed, another leader took command in succession.

For Example;
Â Â Sinsinwar clan:Â Â Â Â Â Â Â Â Â Raja Ram -> Bhajja Singh -> Jorawar Singh -> Fat eh Singh.

Sogaria clanÂ Â :Â Â Â Â Ram Chehra -> Rustam Sogaria -} Khem Karan Sogaria.

Other lesser known leaders of the Jat clans followed suit. In spite of brutal massacre o( thousands of peasantsÂ in seven year operations the imperialists were not successfulÂ in beheading all Jat Leaders (hydra) i.e., to extirpate the Jats from the Agra region.

To substantiate Wendel's observation we pick up the thread of events. Recognizing the gravity of Jat menace Aurangzeb sent Khan-i-Jahan Kokaltash Zafar Jang on 3ru May 1686 to suppress the Jats. But the commander could not subdue Raja Ram[28] Then Prince Azam's elder son, Bidar Bakht was sent in December 1687 to assume the supreme command in the Jat war assisted by Khan-i-Jahan.[29] The mounting of Prince Bidar Bakht's expedition against the Jats might be taken to mark the ascendance of the incipient Jat power [30].Â Ram Singh died on April 10, 1688 at Kohat, (his only son Kishan Singh had already died in Deccan on AprilÂ 10, 1682), then hisÂ 16 years old grandson Bishan Singh endeavored through Nawab Amir Khan, Subedar of Kabul, his Regent-mother (Chauhani Mata) and his vakil to procure from the Emperor his patrimony. He gave an undertaking to crush the Jats in six months and lo capture their main stronghold Sinsini[32]. Aurangzeb very shrewdly bestowed upon the Rajput Prince Bishan Singh the title of Raja, the ` tika'Â of Amber and Mansab of 2000/2000 do aspah, thirty lakhs dam in inam, Khillat (dress) and elephant, on May 24, 1688 (22 Rajab, Regnal year)32 , transferred him from Kohat to Mathura and posted him under Bidar Bakht. He was appointed later the Faujdar of Mathura and was granted the zamindari of Sinsini and other Jat Mahals. He was also promised further promotion and grant if he succeeded in "general massacre'1 and "extirpation of Jat-i~ Badzat.[33]. Bishan Singh though appointed in the lifetime of Raja Ram delayed operations even after his death on 4th July 1688. Several letters were sent to Bishan Singh to subjugate the Jats. At last Bishan Singh joined the imperial camp at Mathura in the month of August 1688 with 10,000 cavalry and 20,000 infantry.[34] The death of Raja Ram on 4th July 1688 greatly eased the difficult task of the Mughals. They began their operations one month later in August 1688 on joining Bishan Singh at Mathura.Â Raja Ram dead, however, like Caesar of Shakespeare, became more powerful than Raja Ram alive, because the impact of his policies and contributions lingered on much after his death.

On the basis of what has been said above, it may be safely concluded that Raja Ram assumed the leadership of the Sinsinwar clan in 1682. He also consolidated the other Jat clans and established socio-political cohesion among them and made efforts to gain control over the Braj region. Wendel has rightly remarked that Raja Ram was the 'founder of the great fortune and power of the Jats'35 He gave new direction and thrust which paved the way for the Jats political formation. His contributions in this direction may be summed up as follows:

(1)Â Raja Ram succeeded in forging a joint front of the Jats. He had deeper penetration into the individualistic and clan consciousness temperament of the Jats. He allied with the Sogarias, Bayana-Roopbasias and Khuntal, Bhagore, and Sikhwar etc. He also befriended the Jats of Ranthambhor. Thus Raja Ram became a great rallying point and the Jats were united under his leadership.

(ii)Â Â Â For strong defence Raja Ram built mudforts surrounded by huge mud ramparts in dense prickly jungles. These fortsÂ served as basis for operation and refuge as also places for dumping the booty.

(iii)Â Â Â He highlighted the efficacy of dhar (guerrilla) tactics, which ensured him maximum benefits with minimum risk.

(iv) The Jats with their sturdy physique, manly habits and the experience of dhar had the making of the best infantry in them, if only they could be properly armed, trained and led. Raja Ram transformed these warrior agriculturist Jats into trained and disciplined troops and equipped them with lire-arms. The induction of theÂ banduk (gun) posed a new challenge to the invincibility of Mughal cavalry. '' Thus the Jats developed tough resistance and striking power under the leadership of Raja Ram.

References & Notes

1.Â Â Â Â Â Â Satish Chandra,Â The 18th Century in India: It's economy and the role of the Marathas, the Jats, the
Sikhs and the Afghans, 30.

2.Â Â Â Â Â Â K.R. Qanungo, History of the House of Diggi, 62-63.

3.Â Â Â Â Â Â Irfan Habit), The Agrarian System of Mughal India, 390-391, f'.ns. 2-11.

4.Â Â Â Abul Fazl, Ain-i-Akbari, Vol. II (1949 ed.) 190-206; Wendel's Memoirs on the Jat Power (Eng.). 6-7; Irfan Habib, The Agrarian System of Mughal India (1999 ed.), 391.

5.Â Â Â Satish Chandra, The 18: Century in India: Its Economy and the Role of the Marat has, the Jats, the Sikh
and the Afghan, 30- 31; also U.N. Sharma, Jaton Ka Navin Itihas, I, 126.

6.Â Â Â Â Â Â Nurul Hassan, Zamindar article in Madhyakaleen Bharat, Irfan Habib ed., 54; Also see Bernier, Travels
in Mughal Empire, 225-26; Manucci, Storia, Vol. II, 405,424,431-434,462; Wendel's Memoirs on the
Jat Power (engÂ 9-10; J.N. Sarkar, Aurangzeb. Vol. V. 452-453; Satish Chandra, Parities and Politics,
Preface, XX-XXI; Irfan Habib, The Agrarian System of Mughal India, 386.

7.Â Â Â Irfan Habib, The Agrarian System of Mughal India ,(1999 ed.) 385-386.

8.Â Â Â Â Â Â Wendel's Memoirs on the Jat Power (Eng.), 10; Satish Chandra, The IS1' Century in India, 31.

9.Â Â Â Â Â Â Irfan Habib, The Agrarian System of Mughal India, 389.

10.Â Â Â Wendel's Memoirs on the lit Power (Eng.), 11-12.

1!. U.N. Shanna, Jaton Ka Navin Itihas, Vol. I, 109, 117.

12.Â Â Bingley, Sikhs, 16; M.C. Pradhan, The Political System of the Jats of Northern India, Chapter V - VI; Chachnama (DaudPota ed.), 47-48, 61, 214-215: Irvine, Later Mughals, Vol. II, 83: Rose, Punjab Glossary, Vol. VI, 366; Ibbetson, The Punjab Castes, 102; U.N. Sharma, Jaton Ka Navin Itihas, Vol. I, 7- 8, 38; Khushwant Singh, History of the Sikhs, Vol. I, 15-16.

13.Â Â Satish Chandra, Medieval India. Vol. II, 290; U.N. Shanna, Jaton Ka Navin Itihas, 1. 7-9, 38; J.N.
Sarkar calls this 'Sarv-khap ' system 'Republic of Aristocrats', Fall of the Mughal Empire. Vol. II, 256.

14.Â Â Wendel's Memoirs on the Jat Power (Eng.), 1 I.

15.Â Â Irfan Habib, The Agrarian System of Mughal India, 387.

16.Â K.K. Trivedi, Changes in caste composition of zamindars class. Indian review. Vol. 11 No. 1. 1975.

17.Â Â R.P. Rana, Agrarian Revolts in Northern India during the late 1/'' and early 18th century. The Indian Economic and Social History Review, Vol. XVIII1, Nos. 3 and 4, 320-321.

18.Â Â G.C. Dwivedi, The Jats their Role in the Mughal Empire, 23.

19.Â Â Satish Chandra. MedievalÂ India. II, 289.

20.Â Wendel's Memoirs on the Jat Power, 12.
2 1. Wendel's Memoirs on the Jat Power, 13.
22. Wendel's Memoirs on the Jat Power, 1-1.

http://groups.yahoo.com/group/JatHistory/message/4233

Bharatvarsh · 01-28-2007, 09:35 PM

QUOTEVeer Gokul Singh (Martyred â 1670 A.D)

"Kasihki Kala Gayee, Mathura Masid Bhaee; Gar Shivaji Na Hoto, To Sunati Hot Sabaki!" [1]

The above were the words of a contemporary poet named Bhushan on Shivaji Maharaj meaning â[Kashi has lost its splendour, Mathura has become a mosque; If Shivaji had not been, All would have been circumcised (converted)]â [2] and they have much truth in them but if we substitute the name Gokul in place of Shivaji the words have as much truth in them as before. In the long and glorious history of Hindus (the longest surviving civilisation known to man) there were countless Veers who fought the invaders and sacrificed their lives for their Religion and Motherland, some of them such as Veer Shivaji Maharaj and Maharana Pratap have acquired great fame and are remembered among Hindus down to the present day for their brave deeds, but there were countless others who fought just as hard but who are largely forgotten or virtually unknown and who have become obscure in the long history of Hindus, Veer Gokul Singh is one such man whose name should be remembered by all Hindus for his brave deeds and the sacrifice he made for our religion. We shall now examine who he was and what he had done to deserve such praise.

Early Life:

The early life of Gokula is obscure and not much is known about him except for the fact that he was a Hindu Jat chieftain of Sinsini village near Mathura in present day Uttar Pradesh, he was named Ola (later came to be known as Gokul) by his father Madu and had three other brothers named Sindhuraj, Jhaman and Saman. About the year 1650 A.D â1651 A.D his father and his uncle Singha had a fight with Raja Jaisingh and his elder brother Sindhuraj was killed, as a result Gokula became the next heir and shifted to the village of Mahavan past River Yamuna together with his uncle Singha. [3]

Condition of Hindus at the time:

It is important to know the condition of Hindus and our situation during those times in the country to understand the actions of Veer Gokul Singh. In the year 1658 A.D the fanatical Muslim Aurangzeb becomes the Mughal Emperor and embarks on a zealous mission to convert Hindus to Islam through any method possible. The atrocities of Aurangzeb on Hindus are too numerous and well known and need not be repeated here but it is important that we look at the situation of Hindus in Mathura and the adjacent areas since that was the place where Gokla was living at that time. The fanatical Mughals used to administer the area through officers named faujdars, one of them was Murshid Quli Khan who died in 1638 A.D, and he used to raid villages for capturing beautiful women. In the words of Sir Jadunath Sarkar âthe Khan, painting his forehead and wearing a dhoti like a Hindu used to walk up and down in the crowd. Whenever he saw a woman whose beauty filled even the Moon with envy, he snatched her away like a wolf, pouncing upon a flock, and placing her in the boat which his men kept ready on the bank (of the Jamuna) he sped to Agra.â [4]. Another infamous character of the time was Abduân NabÃ® KhÃ£n the governor of Mathura at that time. In the words of Sri Sita Ram Goel âHe plundered the people unscrupulously and amassed great wealth. But his worst offence was the pulling down of the foremost Hindu temple in the heart of Mathura and building a JÃ£miâ Masjid on its site. This he did in AD 1660-61. Soon after, in 1665, Aurangzeb imposed a pilgrim tax on the Hindus. In 1668, he prohibited celebration of all Hindu festivals, particularly Holi and Diwali. The Jats who rightly regarded themselves as the defenders of Hindu honor were no longer in a mood to take it lying.â [5], It was under these trying times that a man named Gokul Singh rose to the occasion for the defense of Hindus of the area.

Rise to fame:

The rise of Veer Gokul Singh from obscurity to a position of importance starts in the year 1669 A.D, around this time Samarth Ramdas the Guru of Shivaji Maharaj was traveling in the area of Gokula and after his sermon in Muzzafarpur area in which he exorted the people to rise to defend dharma âyoung men, led by Gokula, accepted the exhortation and challenge of the Guru to devote and sacrifice their lives for the motherland. The vows were taken, with a sip of water from the Ganga, and the Yamuna, and the chewing of a pipal leaf.â [6], One day Abduân NabÃ® KhÃ£n the afore mentioned governor of Mathura in the month of May tried to grab hold of the village of Sihora [7], As a result a fight broke out between the villagers and Nabi Khan at which Gokula was there and Nabi Khan was killed by the villagers. The villagers later rallied around Gokula under whose leadership they soon attacked and ruined the cantonment of Sadabad, which was established by Sadullah Khan in the reign of Shah Jahan. The success they tasted soon stirred the Hindus of the area to rebel against the Mughal authority; the disturbance caused by them was severe enough to warrant an offer from the Mughal regime to Gokula according to which he was offered forgiveness if he stopped his rebellious activities. Gokla turned down this offer and continued his rebellion; soon Aurangzeb himself sent a strong force under the command of Radandaz Khan, Hasan Ali Khan and other officers. The Mughal forces soon delivered an attack on three fortified Jat villages and in the words of K R Qanungo âHassan Ali delivered an attack upon three fortified villages of the Jats and won a very costly victory. The peasants fought long and steadily, displaying that cool obstinate valour which had ever characterised them. When resistance became hopeless, many of them slew their women and rushed upon the Mughals to sell their lives dearly.â [8], thus ended the first major battle against the Mughals in which Gokulaâs forces made the Mughals pay dearly despite heavy odds against them.

The Battle of Tilpat:

After the first battle Gokula soon offered to battle the Mughals about 20 miles from the Jat stronghold of Tilpat, Gokula assembled a force of 20,000 and offered a valiant fight against heavy odds, the Jats suffered a loss of 3,000 men while the Mughals lost about 4,000 of their forces after an exhaustive and gory battle [9], but the superior numbers and discipline of the Mughal forces soon managed to defeat the Jats again in the second battle, Gokulas forces soon retreated to Tilpat and held out the Mughals for 3 more days despite heavy odds but soon the Mughals managed to force their way into Tilpat and took over the Jat stronghold of Tilpat, thus ended what was known as the first Jat rebellion.

The End:

After the loss of Tilpat, Gokula was soon captured by the Mughals and along with his uncle Uday Singh (who also fought in the battle of Tilpat) was imprisoned and was taken to Agra along with other captives. Many of the womenfolk committed Jauhar to escape the clutches of the Mughals. At Agra Gokula was asked to embrace Islam if he wished to live, on hearing this Gokula asked Aurangzeb to offer his daughter to him in return to poke fun at the Emperor [10], this enraged Aurangzeb and he ordered the execution of Gokula. On January 1, 1670 following the orders of Aurangzeb, Gokula was hacked to death piece by piece on the platform of Agra Kotwali (Agra Police Office) and the same thing was done to his uncle Uday Singh, thus ended the life of both the heroes and both attained martyrdom in fighting the tyranny of the Mughals but refused to give up their religion. After Gokulas death his family was forcibly converted to Islam, according to Sri Sita Ram Goel âthe capture and murder of Gokul with fiendish cruelty and the forcible conversion of his family members to Islam, coincided with the destruction of the KeÅ¡avadeva temple.â [11], Gokula may have passed away but his death inspired many more rebellions among Hindus against the Mughal authority and these rebellions would eventually lead to the establishment of the famed kingdom of Bharatpur. Hindus of today need to remember and honor such heroes without whom our religion and culture would not have survived, hopefully many more Gokulaâs will be born among Hindus and will lift up the condition of our people.

Jai Durga Ma.

[1] Demeaning Shivaji, denigrating dharma - http://www.hvk.org/articles/0104/159.html

[2] Demeaning Shivaji, denigrating dharma - http://www.hvk.org/articles/0104/159.html

[3] Gokula turned History - http://groups.yahoo.com/group/JatHistory/message/2530

[4] Sir Jadunath Sarkarâs âHistory of Aurangzeb â Volume iii, Pg - 332â

[5] Sita Ram Goelâs âHINDU TEMPLES WHAT HAPPENED TO THEM, Volume II â Chapter 4â - http://voiceofdharma.com/books/htemples2/ch4.htm

[6] http://groups.yahoo.com/group/JatHistory/message/2532

[7] Gokula turned History - http://groups.yahoo.com/group/JatHistory/message/2530

[8] K R Qanungoâs âHistory Of The Jats - Jat History In Aurangzebâs Reign pp 20-22â

[9] K R Qanungoâs âHistory Of The Jats - Jat History In Aurangzebâs Reign pp 20-22â

[10] Gokula turned History - http://groups.yahoo.com/group/JatHistory/message/2530

[11] Sita Ram Goelâs âHINDU TEMPLES WHAT HAPPENED TO THEM, Volume II â Chapter 4â - http://voiceofdharma.com/books/htemples2/ch4.htm

http://groups.msn.com/hindu-history/rawarc...543819933292192

Bharatvarsh · 02-05-2007, 09:26 AM

QUOTERaja Nahar Singh

http://en.wikipedia.org/wiki/Raja_Nahar_Singh

02-20-2007, 02:55 AM

Alleged conversion of Gokul's family to Islam?

The End:

After the loss of Tilpat, Gokula was soon captured by the Mughals and along with his uncle Uday Singh (who also fought in the battle of Tilpat) was imprisoned and was taken to Agra along with other captives. Many of the womenfolk committed Jauhar to escape the clutches of the Mughals. At Agra Gokula was asked to embrace Islam if he wished to live, on hearing this Gokula asked Aurangzeb to offer his daughter to him in return to poke fun at the Emperor [10], this enraged Aurangzeb and he ordered the execution of Gokula. On January 1, 1670 following the orders of Aurangzeb, Gokula was hacked to death piece by piece on the platform of Agra Kotwali (Agra Police Office) and the same thing was done to his uncle Uday Singh, thus ended the life of both the heroes and both attained martyrdom in fighting the tyranny of the Mughals but refused to give up their religion. After Gokulas death his family was forcibly converted to Islam, according to Sri Sita Ram Goel âthe capture and murder of Gokul with fiendish cruelty and the forcible conversion of his family members to Islam, coincided with the destruction of the KeÅ¡avadeva temple.â [11],

******************

<b>There is no evidence that Gokull's family was ever caught by the Muslims, let alone converted to Islam. </b>

It appears to another piece of exageration which our Indian Historians, accept uncritically.

I had written on this earlier, and am reproducing the relevant part.

"

http://groups.yahoo.com/group/JatHistory/message/2609

On the question of his wife or his daughter being married to a Muslim,
and his son also being converted does not make sense.

The only sources quoted are the Maasir Alamgir, a history of Aurangzeb
written some year after his death. The other source is given as the
"Salatin I Chagtai" by Muhammad Hadi Kamwar Khan.

Girish Chandra Dvivedi, accepts this version, and writes:

"The family of Gokul was converted to Islam. His daughter was married
to Shah Quli Chela, and his son named Fazil".

I have not been able to find the original in any of the books that I
have. Elliot and Dowson are silent on this, and the extract from the
Maasir, in their book, does not contain anything which speaks of this
conversion.

I do not say that it is impossible, but then there is the version that
the all writers including the Muslims agree, of the me killing their
women, the women killing themselves and their children, at the battle
of Sahora. The men then rushed out to fight. They fought their way
through and escaped to fight another day.

The battle of Tilpat comes next, a year later after this event.

Gokul , it is acknowledged was caught and his limbs hacked off, one by
one, after he refused to convert to Islam.

Thus the only source about the alleged conversion of his daughter
and son to Islam, come from a late Muslim source the Maasir Alamgiri,
written some 40 years after the Tilpat battle event, with no other
supporting record.

Many Muslim sources, manuscripts are full of rhetoric.

What could more debasing to the enemy psyche, than to capture their
leader, kill him in public, by hacking off his limbs one by one. As a
final igonomy, his wife and daughter would be sent off to a Muslim
Harem, , and his son be also converted to Islam, to become a pious
reader of the Koran, which he then rtead every night to Alamgir
Auranzeb himself.

I suspect this is just one more case of empty Histrionics.

No Jat tradition or record supports this.

If that is the case, why are Indian historians so ready to accept an
Islamic version?

Ravi "

Bharatvarsh · 05-03-2009, 08:22 PM

QUOTETitle:Â History of the jats
Authors:Â Qanungo, Kalikaranjan

http://library.du.ac.in/dspace/handle/1/7185

Bharatvarsh2 · (This post was last modified: 11-20-2010, 10:09 PM by Bharatvarsh2.)

Title: History of the Jats

Authors: Qanungo, Kalikaranjan

Sarkar, Jadunath

http://library.du.ac.in/dspace/handle/1/7185

Book available for download as PDF.

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