| ARYA Arya means good and noble character. The word Aryan is derived from arya, which means "exalted" or "noble one" in the Indian and Persian languages . Seventy percent of those living in modern Iran are native speakers of Iranian / Aryan dialects. India is referred to as Aryavart , which means "Abode of the Aryans". Indo-Aryan speaking people form majority of the population of northern India. This is also the area inhabited by Jats.
Attention
by panini :
Arya (Arya) is a term mentioned by Panini in Ashtadhyayi.
Aryavart (Aryavart) Is A Term Mentioned By Panini In Ashtadhyayi.
Aryavart
:
Jats are Aryans :
Jat People find mention in Ramayan period. In Sarg 42 of Kishkindha Kand in Ramayan - Directions to Westward Party in search of Sita are given as under :
Then
Sugriva went to his father-in-law and Tara's father Sushena. He
greeted him and said to the great sage Maareech's son Archismaan
who is like Indra and Garud in valor and the other son of Sage Maareech
Archishmaalyaa - "You take 200,000 (2 lakh) Vanar under the
leadership of Sushena and go to search Vaidehee in west, Sauraashtra
and Chandrachitraa (present day Mathura) Desh. Search for Her in
Kukshi Desh where beetle nut, Bakul and Uddaalk trees grow. There
you will search Her in dry lands, waters, forests, mountains etc.
On the basis of historical facts the Jats are reported to be present in India from 3102 BCE.
Dr Natthan Singh writes that Jats were the pure Aryans and their original homeland was 'Saptasindhu'. They had to migrate from India on economic, social and political reasons for some period, but they returned back to India. In the migration also, they did not leave their language and cultural traditions. Due to this reason only Jats do not have linguistic or physical similarities with Huns and Scythians. This view is also supported by Thakur Deshraj, who writes that on the basis of ethnological, physical, cultural and linguistic characteristics that Jats are pure Aryans, who inhabited the areas on the banks of Ganga-Yamuna or Sarswati-Sindhu during Vedic civilization. Thakur Deshraj also tells that after the great Mahabharata war, Krishna formed a democratic federation or sangha of clans known as Jñatisangh. Initially, Vrishni and Andhak clans were included in this sangha and later many clans joined it. Due to political situations, Jats had to migrate from India. They went up to Iran, Afghanistan, Arab, Turkistan. Chandravanshi kshatriyas known as Yadavas spread to Iran Sindh, Punjab, Saurashtra, Central India and Rajasthan. In north-east the went upto Kashmir, Nepal, Bihar etc.. Even, they went to Mongolia and Siberia. Greeks call themselves descendants of Krishna and Baladeva. China vanshi also consider themselves as descendants of Aryans. The same people return to India in later periods with the names Shaka, Pahllav, Kushan, Yuezhi, Hun, Gujar.
Thakur Deshraj, Ram Lal hala and Al-Biruni consider Jats to be the descendants of Krishna.
Sir Herbert Risley declared the Rajput and the Jat to be the true representatives of the Vedic Aryans.
Sir Herbert Risley wrote —
"The Indo-Aryan type, occupying the Punjab, Rajputana, and Kashmir, and having as its characteristic members the Rajputs, Khatris, and Jats. This type approaches most closely to that ascribed to the traditional Aryan colonists of India."
Qanungo appeared to rely on Sir Risley's theory. Qanungo wrote, "The European pioneers of Indian antiquities and ethnology apparently started with the presumption that fine and energetic martial peoples like the Rajput and the Jat must have been comparatively newcomer from the north-west into India, who overcame the effete descendants of the Vedic Aryans (Hindus).
If popular tradition counts for anything, it points to the view that they (Jats) are an essentially Indo-Aryan (Hindus) People, who have migrated from the east to the west and not Indo-Scythian and No Hindu has been ever known to claim a Chinese origin, but the people of China.
The Jats has been declared by all eminent authorities, to pass successfully the combined test of the physical type and language of true Aryan.”
Khushwant Singh (a well respected Indian Journalist) wrote,
"It is now generally accepted that the Jats who made the northern plains of India their home were of Aryan stock. The origin of the Jats has been exhaustively dealt with by K.R. Quanungo, who states emphatically that the Jats are of Aryan stock (Hindus) that came from Rajasthan into Punjab."
Dr. Trump and Beams very strongly claimed a pure Indo-Aryan descent for Jats both in consideration of their physical type and language, which has been authoritatively pronounced as a pure dialect of Hindi, without slightest trace of Scythian.
Chintaman Vinayak Vaidya in History of Medieval Hindu India, writes that —
“Lastly we have to speak about the Jats. Their ethnological characteristics also, as we have already seen, are clearly Aryans. They are fair, tall, high-nosed and long-headed. Does their history contradict their being Aryans?. They are the purest Aryans in India and belong to the first race of Aryan invaders according to our view, the Solar race of Aryans. There is not a scrap of historical evidence even to suggest much less to prove such immigration (there is neither foreign mention of their coming into India nor have they any tradition of their own of sometime coming into India nor is there any historical Indian record, stone-inscription or other, of their so coming) and we can only ascribe such theories to that unaccountable bias of the minds of many European and native scholars, to assign a foreign and Scythic origin to every fine and energetic caste in India.”
Ernest Binfield Havell writes based on physical features and the language that —
"Ethnographic investigations show that the Indo-Aryan type described in the Hindu epics — a tall, fair-complexioned, long-headed race, with narrow, prominent noses, broad shoulders, long arms, slim waists "like a lion," and thin legs like a deer — is now (as it was in the earliest times) mostly confined to Kashmir, the Panjab and Rajputana, and represented by the Khattris, Jats, and Rajputs."
The Jat historian Thakur Deshraj refers to E. B. Havell as above and Mr. Nesfield who said that —
“If appearance goes for anything that the Jat could not be Aryans ?” He further refers to distribution of races of ‘North Western Provinces of India’, where it has been said that the arguments derived from language are strongly in favour of the pure Aryan origin of the Jats. If they were Scythian conquerors, where there Scythian language has gone to, and how came it that they now speak and have for centuries spoken an Aryan language, a dialect of Hindi.”
“Jat” approaches closely to that ascribed to the traditional Aryan colonies of India. The stature is mostly tall, complexion is fair, eyes are dark, hair on face are plentiful, head is long. Nose is narrow and prominent, but very long.
The original home of Jats is certainly connected with original home of Aryans, since Jat is definitely a tribe of Aryan race.
It would not be exactly correct to describe the Aryans and by implication the Jats as 'colonists' of India. The Jats along with the main set Aryans are indigenous people. 'The Aryan invaion of India' theory was a western view with a motivation, and is no more accepted by majority of scholars in the field.
Ethnological
studies to support Indo-Aryan origin :
Next, the anthropologists appeared in the field armed with his scientific apparatus to measure the skull and noses of the various peoples of India, for the purpose of restoring their lost pedigree. This investigation resulted in the sevenfold classification of the races of India by Sir Herbert Risley, who, on the basis of his research, declared the Rajput and the Jat to be the true representatives of the Vedic Aryans. This was one of the first scientific assaults upon the Indo-Scythian theory.
Sir Herbert Risley's classification of Indian Races table :
The skull or Cephalic Index is considered very important in the classification of races. The Length-Width ration of the skull expressed in percentage is Cephalic Index. These are classified into three categories the Long-headed (dolichocephalic), Medium-headed (mesocephalic) and Short-headed (brachycephalic).
Dr Naval Viyogi in his book 'Nagas, The Ancient rulers of India' discusses in detail Sir Herbert Risley's studies to investigate the racial affinities as evidences of anthropology, for consideration to show the affinities of Naga people with other races. The list above has been developed, based on his tables.
Sir Herbert Risley, as Head of Department of Anthropology in 1901 demonstrated, that if a table is compiled of the nasal Indices of various communities from Bengal, Bihar, Uttar Pradesh and Punjab, then those that with lowest nasal index are closest to the standard. Jats have the lowest nasal Index of 63.1.
The skull or Cephalic Index is considered very important in the classification of races. The Length-Width ration of the skull expressed in percentage is Cephalic Index. These are classified into three categories the Long (Less than 80), Medium (75-80) and Short (more than 80).
Sir Herbert Risley as Head of Department of Anthropology in 1901 proved that if we prepare the nasal Index of communities from Bengal, Bihar, Uttar Pradesh, and Punjab, then that with least nasal Index would be the most honoured. Jats have the least nasal Index of 63.1, which is the Indicator of the most honoured one.
Thus, the Jat has been declared by all eminent authorities, to pass successfully the combined test of physical type and language of a true Aryan. Thus, science may be said to have succeded fairly well in establishing the Indo-aryan origin of Jats.
Language in support of Indo-Aryan theory :
The Linguistic and Religious Etymology about the origin of the word, 'Jat' is that it finds mention in most ancient Indian literature like Mahabharat and Rig Ved. Jat historian Thakur Deshraj writes that the word Jat is derived from sanskrit word jñata. This later on changed to Jat in Prakrit language. Panini's Mention of Adhyay in the form of shlok as confirms it. Deshraj mentions that Krishna formed a federation of Vrishni and Andhaka clans which was known as jñatisa gha . Shanti Parv Mahabharat Book XII Chapter 82 gives details about this sangh.
Bhim Singh Dahiya has enlisted over sixty clans those are named in the Rig Ved.
The famous Sanskrit scholar Panini (traditionally dated 520-460 BCE, with estimates ranging from the 7th to 4th centuries BCE) has mentioned in his Sanskrit grammar known as Adhyay in the form of shlok as or “Jat Jhat Sanghate”. This means that the terms 'Jat' and 'democratic federation' are synonymous. He has mentioned many Jat clans as settled in Punjab and North west areas.
They are mentioned in the grammar treatise of Chandra of the fifth century in the phrase sentence or “Ajay Jarto Hunan”, which refers to the defeat of Huns by two Jat rulers under the leadership of Yasodharman. Other Jat ruler who fought with him was Baladitya. The inscriptions of Mandsaur and Bijayagadh theorise on phonetic grounds that Yasodharman, the ruler of Malwa, was a Jat of the Virk gotra (clan).
To unerstand the origin of Jat people we have to first analyse the origin of the word Jat. One theory about the origin of the word, 'Jat' is that it has originated from the Sanskrit language word “Gyat” . The Mahabharata mentions in chapter 25, shloka 26 that Lord Krishna founded a federation ‘Gana-sangha’ of the Andhak and Vrishni clans. This federation was known as ‘Gyati-sangha’. Dr Natthan Singh, a Jat historian theories, that over a period of time ‘Gyati’ became ‘Gyat’ and it may have changed to Jat.
Another theory of the word's origins is that Jat came from the word Gaut tribal name of some Indo-Aryan tribes of Central Asia (such as those which later became Gauts/Goths or Jutes and settled in Europe), which was written as Jat according to writer in Jattan Da Ithihas. It has also been mentioned by Jat historian Bhim Singh Dahiya. Jats have many surnames common to German people even today. According to Jat historian Ram Lal Hala, the word Jat is derived from word 'Yat'. He theorizes, that there was a Chandra Vanshi king named Ushan, ancestor of Lord Krishna. Ushan was born after nine generations of Yadu. Ushan performed hundred Ashvamedh Yagyas and got the title of 'Yat'. The word 'Yat' later may have changed to 'Jat'.
Ram Swarup Joon in his book, History of the Jats, writes that —
"Only amongst the Jats are found eighteen basic gotras bearing the names of Aryan elders form in the first twenty generations of Chandra Vansh".
There are many variations of the term Jat. In the Punjab, the phonetic sound is "Jutt" or "Jatt."
The nomenclature of the word Jat is variously spelt, in different periods, as Jit, Jat (pl. Jatan), Jat, finally Jat. The sixth century Pali inscription (dated samvat 597-56 = 541 AD) mentions the race as Jit. Thus, the term ‘Jit’ probably derives its nomenclature after the epithet of the founder of the tribe Jit Salindra. According to James Tod, in Rajasthan and Punjab the tribe retained their ancient name Jit.
According to Dr S. Jabir Raja, The Persian form of the ancient term Jit is Jat with short vowel and double short ‘t’.
The Jatt is generally referred by the Ghaznavid chronicler of the eleventh century (Gardezi, Alberuni, and Baihaqi); in the history of Sind (Chachnama and Tarikh-i-Masumi); by the Delhi Sultanate’s chronicler’s Isami; and by the 18th century mystic writer Shah Wali Allah in his political letters. Thus, in the Indus Valley up to Saurashtra, the tribes are known as Jat. The author of Majmulat-Tawarikh tends to believe that the Arabs called the Sind people Jat. In Sindhi dialect, the term is pronounced as ‘Yat’ and means ‘a camel-driver or breeder of camels’ While the author of Dabistan-i-Mazahib (c. 1665) states that ‘Jat’ in the language of Punjab (read Jataki) means ‘a villager, a rustic’ (dahistani, rusta’i).
During Mughal period, phonetic and dialectic changes occurred, thus Deccan chronicler Firishta mentions them as ‘Jat’ with short vowel and hard ‘t’. Finally the term gained the present day phonetic in Ain-i-Akbari, when Abul Fazl mentions the tribe as ‘Jat’ with long vowel ‘a’ and hard ‘t’. It is said that the term derives from middle Indo-Aryan term 'Jata'. In view of O’Brien in Jataki language the ‘Jat’ – the herdsmen and camel grazer is spelt with soft ‘t’, while the ‘Jat’- the cultivator with hard ‘t’. However, in present day the tribes, almost all the cultivators, are known as Jat especially in the Yamuna-Ganges Valley.
In Arabian form, the term is mentioned as Zat or Zutt (in Arabic 'J' changes for 'Z') by the Arab geographers. Thus, the nomenclature of the tribe is of post-Sanskrit Indian origin and belongs to the Indo-Aryan language.
Jats
in Mahabharat Bhisma Parv :
O Bharat; the Kuntis, the Avantis, and the further-Kuntis; the Gomants, the MandaMandaks, the Shands, the Vidarbhs, the Rupavahiks; the Aswaks, the Pansurashtrs, the Goparashtrs, and the Karityas; the Adhirjayas, the Kuladyas, the Mallarashtras, the Kerals, the Varatrasyas, the Apavahs, the Chakras, the Vakrataps, the Sakas; the Videhas, the Magadhas, the Swakshas, the Malayas, the Vijayas, the Angs, the Vangs, the Kalings, the Yakrillomans; the Mallas, the Suddells, the Pranradas, the Mahiks, the Sasiks; the Valhiks, the Vatadhans, the Abhiras, the Kalajoshaks; the Aparants, the Parants, the Pahnabhas, the Charmamandals; the Atavisikhars, the Mahabhuts,
O sire; the Upavrittas, the Anupavrittas, the Surashatras, Kekayas; the Kutas, the Maheyas, the Kakshas, the Samudranishkutas; the Andhras, and,
O king, many hilly tribes, and many tribes residing on lands laying at the foot of the hills, and the Angamalajas, and the Manavanjakas; the Pravisheyas, and the Bhargavs, O king; the Pundras, the Bhargas, the Kiratas, the Sudeshnas, and the Yamunas, the Sakas, the Nishadhs, the Anartas, the Nairitas, the Durgalas, the Pratimasyas, the Kuntals, and the Kusals; the Tiragrahs, the Ijakas, the Kanyakagunas, the Tilabhars, the Samirs, the Madhumatts, the Sukandaks; the Kasmirs, the Sindhusauvirs, the Gandharvs, and the Darsaks; the Abhisars, the Utuls, the Saivals, and the Valhiks; the Darvis, the Vanavadarvs, the Vatags, the Amaraths, and the Urags; the Vahuvadhs, the Kauravyas, the Sudamans, the Sumaliks; the Vadhrs, the Karishaks, the Kalinds, and the Upatyaks; the Vatayans, the Romans, and the Kusavinds; the Kacchs, the Gopalkacchs, the Kuruvarnaks; the Kirats, the Varvas, the Siddhs, the Vaidehs, and the Tamralipts; the Aundras, the Paundras, the Saisikats, and the Parvatiyas, O sire.
"'There are other kingdoms, O bull of Bharat's race, in the south. They are the Dravids, the Kerals, the Prachyas, the Mushiks, and the Vanavashiks; the Karanataks, the Mahishaks, the Vikalps, and also the Mushaks; the Jhilliks, the Kuntals, the Saunrids, and the Nalakanans; the Kankutaks, the Cholas, and the Malavayaks; the Samangs, the Kanaks, the Kukkurs, and the Angar-Marishs; the Samangs, the Karaks, the Kukurs, the Angars, the Marishs: the Dhwajinis, the Utsavs, the Sankets, the Trigarts, and the Salwasen; the Vaks, the Kokaraks, the Pashtris, and the Lamavegavass; the Vindhyachulaks, the Pulinds, and the Kalkals; the Malavs, the Vallavs, the further-Vallavs, the Kulinds, the Kalavs, the Kuntauks, and the Karats; the Mrishaks, the Tanavals, the Saniyas; the Alidas, the Pasivats, the Tanayas, and the Sulanyas; the Rishikas, the Vidarbhas, the Kakas, the Tangans, and the further-Tangans.
Among the tribes of the north are the Mlecchas, and the Krurs, O best of the Bharatas; the Yavans, the Chinas, the Kambojs, the Daruns, and many Mlecch tribes; the Sukritvahs, the Kulatths, the Huns, and the Parasiks; the Ramans, and the Dasamaliks. These countries are, besides, the abodes of many Kshatriya, Vaisya, and Sudra tribes. Then again there are the Sudra-abhiras, the Dardas, the Kasmirs, and the Pattis; the Khasiras; the Atreyas, the Bharadwajs, the Stanaposhikas, the Poshakas, the Kalings, and diverse tribes of Kirats; the Tomars, the Hansamargs, and the Karamanjaks. These and other kingdoms are on the east and on the north.
O lord, alluding to them briefly I have told thee all. Earth, if its resources are properly developed according to its qualities and prowess, is like an ever-yielding 1 cow, from which the three-fold fruits of virtue, profit and pleasure, may be milked. Brave kings conversant with virtue and profit have become covetous of Earth. Endued with activity, they would even cast away their lives in battle, from hunger of wealth. Earth is certainly the refuge of creatures endued with celestial bodies as also of creatures endued with human bodies. 1 Desirous of enjoying Earth, the kings, O chief of the Bharatas, have become like dogs that snatch meat from one another. Their ambition is unbounded, knowing no gratification. 2 It is for this that the Kurus and the Pandavas are striving for possession of Earth, by negotiation, disunion, gift, and battle, O Bharata. If Earth be well looked after, it becometh the father, mother, children, firmament and heaven, of all creatures, O bull among men.'"
Antiquity of Jat - Thus, appearance of Jat name as such in Mahabharata and other Jat clans along with Brahma shows that name of Jat is as antique as Brahma. Not only Jat word existed at that time but also the other Jat clans from which various Jat clans further originated.
Jats find the oldest mention in Indian literature. They are mentioned in Mahabharata Sabha Parva, Mahabharata/Book II Chapter 28, and Shalya Parva, Mahabharata/Book IX Chapter 45. The famous Sanskrit scholar Panini of 900 BCE has mentioned in the Sanskrit shloka as Jat Jhat Sanghate.
This means Jat is a democratic federation. He has mentioned about many Jat tribes settled in Punjab and North west areas.
The Arabian traveller Al-Biruni has mentioned that Lord Krishna was a Jat.
The next mention we have of Jats is in the sentence in the grammer of Chandra of the fifth century as under :
Ajay Jarto Hunan
This means that Jats conquered Huns. This inscription of Mandsaur also indicates that Yasodharman, the ruler of Malwa, was a Jat.
DNA study on Y-STR Haplogroup Diversity in the Jat Population :
David G. Mahal and Ianis G. Matsoukas conducted a scientific study on Y-STR Haplogroup Diversity in the Jat Population of which brief Conclusion is as under :
The Jats represent a large ethnic community that has inhabited the northwest region of India and Pakistan for several thousand years. It is estimated the community has a population of over 123 million people. Many historians and academics have asserted that the Jats are descendants of Aryans, Scythians, or other ancient people that arrived and lived in northern India at one time. Essentially, the specific origin of these people has remained a matter of contention for a long time. This study demonstrated that the origins of Jats can be clarified by identifying their Y-chromosome haplogroups and tracing their genetic markers on the Y-DNA haplogroup tree. A sample of 302 Y-chromosome haplotypes of Jats in India and Pakistan was analyzed. The results showed that the sample population had several different lines of ancestry and emerged from at least nine different geographical regions of the world. It also became evident that the Jats did not have a unique set of genes, but shared an underlying genetic unity with several other ethnic communities in the Indian subcontinent. A startling new assessment of the genetic ancient origins of these people was revealed with DNA science.
The human Y-chromosome provides a powerful molecular tool for analyzing Y-STR haplotypes and determining their haplogroups which lead to the ancient geographic origins of individuals. For this study, the Jats and 38 other ethnic groups in the Indian subcontinent were analyzed, and their haplogroups were compared. Using genetic markers and available descriptions of haplogroups from the Y-DNA phylogenetic tree, the geographic origins and migratory paths of their ancestors were traced.
The study demonstrated that based on their genetic makeup, the Jats belonged to at least nine specific haplogroups, with nine different lines of ancestry and geographic origins. About 90% of the Jats in our sample belonged to only four different lines of ancestry and geographic origins :
1.
Haplogroup L (36.8%) :
2.
Haplogroup R (28.5%) :
3.
Haplogroup Q (15.6%) :
4.
Haplogroup J (9.6%) : 5.
Haplogroups E, G, H, I, T (9.5%) :
Therefore, attributing the origins of this entire ethnic group to loosely defined ancient populations such as, Indo-Aryans or Indo-Scythians represents very broad generalities and cannot be supported. The study also revealed that even with their different languages, religions, nationalities, customs, cuisines, and physical differences, the Jats shared their haplogroups with several other ethnic groups of the Indian subcontinent, and had the same common ancestors and geographic origins in the distant past. Based on recent developments in DNA science, this study provided new insights into the ancient geographic origins of this major ethnic group in the Indian subcontinent. A larger dataset, particularly with more representation of Muslim Jats, is likely to reveal some additional haplogroups and geographical origins for this ethnic group.
How did Jat form :
The word Jat is derived from the word 'known' in Sanskrit. Or rather it is an aberration of the word 'known'. Anarchy had widespread influence in India in about 1450 years BC or during the Mahabharata period. He has crossed the ultimate limit. In northern India, the imperialist rulers kept the subjects in unbearable calamity. Seeing this situation, Krishna terminated Kamsa with the help of Agraj Balarama and appointed Ugrasen as the ruler of Mathura . Krishna created a union to fight the imperialist rulers. At that time there were many clans of Yadavas, but first of all they formed a union of the Andhak and Vrishni clans. The members of the Sangh were related to each other, that is why the Sangh was named ' Gyati-Sangh'.
Thakur Deshraj writes that Mahabharat political conflict that resulted in post-war Pandavs at Hastinapur and Yadav to Dwarka had to leave. These people spread outside India to Iran, Afghanistan, Arabia and Turkistan countries. Chandravanshi Kshatriyas, more popularly known as Yadavs spread from Iran to Sindh, Punjab, Saurashtra, Central India and Rajasthan. These people in East-North Kashmir, Nepal, Spread to Bihar. Not only this, they also reached the Mongol country. It is said that the Pandavs arrived in Siberia and settled there Vajrapur. The Greeks consider the children of Hercules and like this, they call themselves the children of Krishna and Baldev. China and Vashi also consider themselves children of Indian Aryans. This makes the Aryans to go abroad after the Mahabharat. These are the same people who were behind doubt, Pllwh, Kushan, Uchi, Huns, Gujjars are called time come more names in India.
This ' Gyan-Sangh' person was not prominent. By joining this, the former name of a Rajkul, etc. were all over. He was known only as Gyanati. It is clear from the study of ancient texts that due to the changing form of the situation and language, the word 'known' took the form of the word 'Jat'. Sanskrit was the language of educated people in the Mahabharat period. Literature surgeon used to be in this. After some time, when Prakrit language took the place of Sanskrit, due to language differences, the word 'known' was pronounced 'Jat'. Two thousand years ago, in the books of Prakrit language, the place of Sanskrit 'J' and 'T' is found as 'T'. This is also confirmed by the grammar's Pandit Becharadas ji. He has created a new natural Prakrit grammar based on many ancient Prakrit language passages, in which the rule has been written that Sanskrit 'ji' becomes 'j' by substitute in prakrit and similarly 't' is changed to 't'. . Its fact is also confirmed by the inscriptions of Emperor Ashoka, which he had dug on the pillars of the religious people in this period. In it also, cut on the surface of Krit and mix it in place of dead. Therefore, based on the above evidence, it is proved that the word 'Jat' is a variation of the word 'known' in Sanskrit. So the word Jat is also a sign of union as the known word makes sense of union.
Thakur Deshraj writes on page 108 of the Jat history that the known is pronounced in Hindi and Sanskrit. Then, at the time when Jat or Jat was known to be used in common language, the language of North India was Sanskrit mixed Pisachi (Prakrit). Therefore, it is not an impossible thing that according to the then spoken language, Jat and Jat became known or known. A devotee of Sanskrit is Bhatt in Prakrit who in Hindi is called Bhat in Bhat Sindhi.
On this basis, Panini made the formula ' Jat Jhat Sangate' using the 'Jat' metal in Ashtadhyayi grammar. This confirms that the word Jat was coined in the eighth century before Isha.
See Chapter 3 of the Ashtadhyayi Grammar, composed by Panini.
Jat
Sangh included dynasty :
In ancient times, Nag Kshatriyas were rulers all over India. Among the Nag rulers, the most important and conflicting history is of the Takshas and then of the Sheshnagas. Once upon a time all Kashmir and Western Panchnad were covered with Nag people. There was a great dominance of Karkotak and Anant Nagas in Kashmir . Takshakas were more famous in Panchanad (Punjab). The group of Karkotak serpents increased further in Vindhya and from here it engulfed all of Central India. It is worth remembering that all the serpents of Central India became initiated into Brahmanism after a long time at the end of the Buddhist period. Later this IndianAnd appeared as new serpents. The descendants of these people were the kings of Khairagarh, Gwalior etc. These were now called Rajputs and Marathas. More than three-fourths of the group of Takshak people had joined the Jat Sangh. They are known today as Tokas and Takshak Jats. The Shesh Nag dynasty fully joined the Jat Sangh which is today called Sheshama. Vasuki Nag also reached Marwar. Apart from these, many lineages of Nagas exist in Marwar. All of which are included in the Jat caste.
In
the Shanti Parva 12 chapter 82 of the Mahabharata, the knowledge
union :
Origin
of other organizations from Jat union :
Migration of Jats :
Jats in sindh :
Jats
and Meds have been the oldest occupants of Sind. The first Persian
account of the 11th century Mujmat ut-Tawarikh (1026), originally
an ancient work in Sanskrit, mentions Jats and Meds as the ancient
tribe of Sind and calls them the descendants of Ham, the son of
Noah. The Ghaznavid poet, Farrukhi calls the Jats (Zatt in Arabic)
as the Indian race. These Arabic / Persian accounts find support
from the early fifth century inscription which documented the Indianized
names of the Jat rulers, such as Raja Jit-Jit Salindra-Devangi-Sumbook-Degali-Vir
Narindra-Vir Chandra and Sali Chandra.
In the seventh century the Chinese traveler Hieun Tsang witnessed their settlement along the flat marshy lowlands which streches to some thousand li . Ibn Hauqual mentions the area of their abode in between Mansur and Makran. By the end of seventh century, Jats were thickly populated in Deybal region. In the early eighth century, when the Arab commander Muhammad bin Qasim came to Sind, the Jats were living along both sides of the river Indus. His main population was settled in the lower Sind, especially in the region of Brahmanabad (Mansura); Lohan (round the Brahmanabad) with their two territories Lakh, to the west of Lohan and Samm, to the south of Lohana; Nerun (modern Hyderabad); Dahlilah; Roar and Deybal. In the further east, their abode also extended in between Deybal, Kacheha (Qassa) and Kathiawar in Gujarat. In upper Sind they were settled in Siwistan (Schwan) and Alor / Aror region.
Before the invasion of sultan Mahmud (1027), they had firmly established in the region of Multan and Bhatiya on the banks of Indus River. Al-Biruni mentions the Mau as the abode of Jats in Punjab, located in between the river Chenab and Beas. [105] By the 7th century, the whole of Indus basin was populated by a large population of Jats. The Chinese traveler Hieun Tsang refers that 'there are several hundreds of thousands families settled in Sind.' [106] Obviously these unnamed people were the Jats. The Chachnama stratified these large population of Jats, as 'the western Jats' (Jatan-i-Gharbi) and 'the eastern Jats' (Jatan-i-Sharqi), [108]living on the eastern and western side of the Indus River. The chronicler s further classified them as' The Jats living on the banks of the rivers (Lab-i-Daryayi) and the Jats living in plain, desert (Jatan-i-Dashti); and 'the rustic Jats' (rusta'i Jat) living in villages.
Professionally, they were classified on the basis of their habitats, as boatmen and maker of boats, those who were living in the riverside. However Jats of country side were involved in making of swords; as the region of Deybal was famous for the manufacture of swords, and the Jats were variously called as teghzan (holder of the swords). The rustic people were appointed by the Chach and the Arab commanders as spies (Jasus) and the caravan guide (rahbar). They used to guide the caravans on their way both during day time and at night.
In political heirarchy, the early fifth century inscription refers to them as a ruler of Punjab, part of Rajasthan and Malwa. It further highlights their sovereign position with high sounded epithet as Sal, Vira, and Narpati (the Lord). In the military hierarchy, the Chachnama placed them high on the covetous post of Rana. During the war they were brought against enemy as soldiers. In Dahir's army, all the Jats living in the east of Indus River stood marshalled in the rear against the Arab commander Muhammad Bin Qasim. They were also involved in palace management, thus Chach appointed them as his bodyguard (pasdar).
The legendry reference about the Jats and Meds in Majmal-ut-Tawarikh, the first Persian account of the 11th century (1026), involving the mythological figures can not be regarded as a historical fact but would imply that the people designated as Jats were present in Sind at the time of war of Mahabharat.
Jats and Meds have been the oldest occupants of Sind . The first Persian account of the 11th century Mujmat ut-Tawarikh (1026), originally an ancient work in Sanskrit, mentions Jats and Meds as the ancient tribe of Sind and calls them the descendants of Ham, the son of Noah. The Ghaznavid poet, Farrukhi calls the Jats (Zatt in Arabic) as the Indian race. These Arabic / Persian accounts find support from the early fifth century inscription which documented the Indianized names of the Jat rulers, such as Raja Jit-Jit Salindra-Devangi-Sumbooka-Degali-Vira Narindra- Vira Chandra and Sali Chandra. Furthermore, the Mujmat ut-Tawarikh also mentions the Indianized name of one of their chiefs of the Jats in remote ancient time as Judrat. These textual references further strengthened the view of O'Brien, who opines that the names and traditions of certain Jat tribes seem to connect them more closely with Hindustan. According to Dr. Raza, Jats appear to be the original race of Sind valley, stretching from the mouth of Indus to as far as the valley of Peshawar. ]Traditionally Jats of Sind consider their origin from the far northwest and claimed ancient Garh Gajni (modern Rawalpindi ) as their original abode. Persian chronicler Firishta strengthened this view and informs us that Jats were originally living near the river of the Koh-i-Jud (Salt Range) in northwest Punjab. The Jats then occupied the Indus valley and settled themselves on both the banks of the Indus River. By the fourth century region of Multan was under their control. Then they rose to the sovereign power and their ruler Jit Salindra, who promoted the renown of his race, started the Jat colonization in Punjab and fortified the town Salpur / Sorpur, near Multan.
Ibn Hauqual mentions the area of their abode in between Mansur and Makran. By the end of seventh century, Jats were thickly populated in Deybal region. In the early eighth century, when the Arab commander Muhammad bin Qasim came to Sind, the Jats were living along both sides of the river Indus. Their main population was settled in the lower Sind, especially in the region of Brahmanabad (Mansur); Lohana (round the Brahmanabad) with their two territories Lakha , to the west of Lohana and Samma , to the south of Lohana; Nerun (modernHyderabad ); Dahlilah ; Roar and Deybal . In the further east, their abode also extended in between Deybal, Kacheha (Qassa) and Kathiawar in Gujarat . In upper Sind they were settled in Siwistan (Schwan) and Alor / Aror region.
Thakur Deshraj mentions about the Buddhist Mauryan Jats rulers' Rai Dynasty. He says that Rai was his title and his capital was at Aror which used to lie on the banks of the Indus River. Rai Meharsan II had a war with Badshah Nimroz of Iran in which he was killed. After him Rai Sahasi II became the king. When Rai Sahasi II fell ill, he called his minister to see the letters. The minister sent his munshi Chach for this purpose. The wisdom of Chach influenced the king and he appointed Chach to look after the palace. This way he got free entry into the palace. Chach developed illegal relations with the queen Suhanadi. Chach conspired with the Rani Suhanadi and killed Raja Sahsi Rai II and married with the queen and became ruler of Sindh, starting a line of Brahmin rulership.
Chachnama gives us comparative detailed information about the Jats of lower Sind (especially of Brahmanabad) in relation to Rai Chach and Muhamad bin Qasim. It says that after the subjugation of the fort of Brahmanabad, Rai Chach humiliated the Jats and the Lohanas and punished their chiefs. He imposed stern and disgraceful regulations on them.
Chachnama does not specify the causes of this unusual treatment but it is not difficult to surmise them. Resentful of loss of their state, external interference, and sensitive to autocracy the self-governing Jats have, from earliest times, mostly shown an instinctive attachment to democratic ways. They were indifferent to the rigidity and exclusiveness in socio-religious structure and generally had a natural apathy to the monarchial form of the government, facts which gradually came to the forefront in the Hindu society under the hegemony of the Gupta Kings and thereafter. In such a state of affairs, Chach, a high caste Brahman might have harbored a feeling of abhorrence for the defiant unorthodox Jats.
We have a positive knowledge about the prevalence of Buddhism at that period in the Indus Valley, [M.Habib, "The Arab Conquest of Sind", Islamic Culture Jan, 1929], in which the Jats formed the bulk of the population. Hence it is not unlikely, that the Jats had definite leanings towards Buddhism, which was more agreeable to their ways and practices, which are reflected in the book by by Dr. Dharma Kirti, a modern Buddhist.
It is also likely that the years long stubborn resistance by Jats and others to Chach during the latter's siege of Brahmanabad provided him the immediate provocation for adopting the repressive measures.
Chachnama refers to the Jats again at the time of Muhammad bin Qasim's invasion of Sind. Following a query from the conqueror about the position of the Jats under Chach and Dahir, Sisakar, the minister of the fallen King, apprised him of the restrictions imposed upon them. The minister added that it was incumbent upon them to supply escorts and conduct parties and serve as guides. If any injury befell a person on the road they had to answer for it. The minister went on that these people have the disposition of savages and always rebelled against their sovereign. Having heard this, Qasim retained the same regulations against the Jats of the eastern areas but not against those of western, who probably as mercenaries, had joined the invader against the oppressive Dahir.
Kamil-ut-Tawarikh notices the Jats seizing upon the roads of Hajar and plundering the corn of Kaskar. They had planted posts in all directions towards the desert. At the orders of the reigning Khalifa, Alif bin Isa marched against them (219 AH - 834 AD). He was busy suppressing his chief Muhammad bin Usman for seven months. After killing many of the Jats, Ajif is said to have carried twenty seven thousand of them (including women and children) to Baghdad.
Fatuh-ul-Buldan alludes to the Jats having sway over the territory of Kikan. Amran, the governor of [Sind], (sometimes after 221 AH - 836 AD) attacked and subjugated them.
Tabkai-i-Akbari writes that Mahmud of Ghazni undertook his seventeenth expedition in 417 AH against the Jats (of the region of the Jud hills) who had molested his army on its return from Somnath. Mahmud is said to have organized a fleet of 1400 boats, while Jats could gather 4000 boats (or 8000 according to some). A naval fight ensued between the two at Multan, in which the Jats were drowned. The rest were slain.
Tarikh-us-Subuktigin describes that two or three thousand mounted Jats attacked the Ghazanvide commander Tilak (425 AH - 1034 AD) "chiefly for the purpose of seizing his property and money", when he was perusing the rebel, Ahmad Nialtigin in the lower Punjab They carried away his son and subsequently killed Ahmad also. The Jats returned his son and the head of the deceased only after getting a portion of the promised reward.
Taj-ul-Maasir refers to the rising of the Jats of Haryana (588 AH 1192 AD) under their leader Jatwan , following the defeat of Prithvi Raj Chauhan. Jatwan besieged the Muslim garrison at Hansi . Hearing about it, Qutb-ud-Din hurriedly moved against the Jats. Jatwan raised the siege to confront Qutb-ud-Din, but was beaten after a sanguinary fight. We are told that in samvat 1252 (1195 AD) a meeting of Sarva KhapPanchayat (Federal clan council of the Jats and other kindred people of Upper Doab, Haryana and neighboring areas) was held in a forest between the villages of Bhoju and Banera under the chairmanship of Rao Vijay Rao of the village, Sisauli. This meeting decided among others to raise a big militia "to defend the Sarva Khap area against a suspected attack by Muhammad Ghori and to protect the area from loot and plunder."
Th Jats rose again when Timur invaded India. Malfuzat-i-Timuri testifies to his satisfaction over killing 2000 Jats of village Tohna near Sarsuti. He found them "demon like", "robust", "marauding" and "as numerous as ants, and locusts". We learn that in order to hold deliberations over the problem of his invasion, a Sarva Khap Panchayat meeting was held in samvat 1455 (1338 AD) in forest of Chugama under the president ship of Dev Pal Rana . It passed the resolutions that they should "vacate the villages, sending the children and women to the forests and that the able-bodied persons should take up arms and destroy the army of Timur." The Panchayat militia harassed the forces of Timur, while they were advancing from Meerut towards Haridwar. In the process the former lost 6000 men.
Another invader Babar found the Jats inhabiting a tract between Nil-ab and Bhera mountains. He remarks :
“If
one goes into Hindustan the Jats and Gujars always pour down in
countlesss hordes from hill and plain for loot in bullock and buffalo…
when we reached Sialkot, they fell in tumult on poor and needy folks
who were coming out of the town to our camp, and stripped them bare.
I had the silly thieves sought for, and ordered two or three of
them cur to pieces."
Tarikh-i-Sher Shahi speaks of a redoubtable Jat chief named Fateh Khan who ravaged the country of Lakhi Jungle and the road from Lahore to Panipat . Haibat Khan, the governor of the Punjab, crushed Fateh Khan and his associates.
The Jats late protest, to their worth, Nadir shah (at Karnal) and Ahmad Shah Abdali (at Manupur). These examples suffice to show their tendency of opposing the foreign invaders. KR Kanungo rightly remarks :
"They
(the Jats) have shown in all times - whether against Sultan Mahmud
of Ghazni , or against Nadir Shah and Ahmad Shah Abdali - the same
propensity to fall upon the rear of a retreating army undeterred
by the heaviest odds, or the terror- inspiring fame of great conquerors.
When encountered they showed the same obstinate and steady courage
unmindful of the carnage on the field or of the miseries that were
in store for them after defeat."
Migration of Jats from Sind :
As for the migration of Jats from Sind, it may be assumed that natural calamity and increase in population compelled them to migrate from their original abode in search of livelihood. Hoernle has propounded the 'wedge theory' for the migration of most of the ancient tribes. This wedge theory tends to believe that the Jats were among the first wave of the Aryans, and their first southeast migration took place from the Northeast, and established their rule at Sorpur in Multan regions. Further they migrated towards east and stretched their abode from Brahmanabad (Mansur) to Kathiawar. As Jataki, the peculiar dialect of the Jats, also proves that the Jats must have come from the NW Punjab and from other districts (eg Multan) dependent upon the great country of the Five rivers.
By the end of fifth and the beginning of the sixth century, their southward migration, second in line, took place and they reached Kota in Rajasthan , probably via Bikaner regions. From Kota they migrated further east and established their rule at Malwa under the rule of Salichandra, son of Vir Chandra. Salichandra erected a minster (mindra) on banks of the river Taveli in Malwa. Probably after their defeat by Sultan Mahmud in 1027 AD, and later hard pressed by the Ghaznavi Turkish Commander, the Jats of Sind again migrated to Rajasthan and settled themselves in Bundi regions. The second inscription found at Bundi probably dates from circa samvat 1191 (1135 AD) possibly refers to the Jats as opponents of the Parmara rulers of Rajasthan.
When Muhammad bin Qasim attacked Dahlilah, a fortified town in between Roar and Brahmanabad, most of the residents (the Jats) had abandoned the place and migrated to Rajasthan via desert and took shelter in the country of Siru (modern Sirohi) which was then punished by King Dev Raj, a cousin of Rai Dahir. However, the third migration took place in the early eighth century and Jats of lower Sind migrated to Rajasthan, probably via Barmer regions. By the twelfth century, the Jats settled in western Punjab, as the native poet Abul Farj Runi mentions them along with the Afghans. Meanwhile, they also extended their abode in the eastern part of the Punjab (now Haryana), as in the end of the twelfth century they opposed Qutb-ud-din Aybak in the region of Hansi.
Jats
in Shahnama :
"I would ask all
“Ahmad
escaped with his nobles and other persons, who were three hundred
riders and bigger convicts. But Telak remained with him. He wrote
letters to Hindu rebellious Jats that they should not take the way
of abjected ones."
To Download Shahnama Click here.
Jats
in majmal-ut-tawarikh :
Source
: |