Before independence, the Mers living in the neighbourhood of Muslim states such as Junagadh, Manvadar, Mangrol etc. had to face indignities and harassments at the hand of Muslim rulers and their associates.
Kutiana was the stronghold of Khoja Muslims who had flourishing business in Bombay and other big cities. They were extremely rich and tried to overlord the Hindus of neighbouring villages with the help of others. There were some Sindhi households in the Mer village of Kotda near Kutianat town. They were habituated to immorality and killing of cows sacred to Hindus.
Two brave brothers Karsan and Ram living in Kotda could not tolerate all this injustice. They were always watchful about the misdeeds of Muslims, and once challenged them to release the cows of an innocent village woman of Hindu community. There were also Sidis (Nigro Muslims) who were also used a instruments to create terror in the minds of Hindus living in these areas. Ram and Karsan, the two brothers of the Jadeja linage took the cause of poor people and cows. In a clash that occurred, in one instance they killed some Muslims who were taking a cow for butchery, and in another case, one man who was tempting an Ahir woman for molestation and immorality was severely punished.
Bhagat Vinzat Keshwala
This is the oldest available story of a famous Mer leader called Vinzat Bhagat who lived in the coastal village Visavada during 1206. His house was always open to welcome saints and religious devotees who used to take deep interest in the epics of Ramayana, Mahabharata and discourses of Bhagawad Gita and Puranas. This was due highly religious climate which created decisive impact on the mind of Vinzat. He had decided to take his evening meals only after having saluted to the flag of Dwarkadish temple located far away on the coastal tip of the peninsula. It was easy to take the vow of this kind but quite difficult to maintain it throughout life. His devotion was so great that in spite of lot of handicaps, he smilingly went out to a considerable distance to be able to take vision, darshan of the flag of the temple. The Sadhus insisted Vinzat Bhagat to sing devotional songs every evening in the praise of god.
Once upon a time, when the sun was about to set, he climbed his smart and speedy horse in order to set out for the view of the flag of the Dwarika temple from a distance. He told his wife, “If I happen to come late, you see that all the guests and Sadhus are served with their meals on time. ”Once on the way to see the flag, he met with a Brahmin on foot who held the reins of his horse and told him not to go further because of the danger of being attacked by the dacoits on the way.
Vinzat firmly told the Brahmin than it would not be right for him to return before saluting the flag of Dwarika temple. The Brahmin told that it will indeed be a pity if as a Kshtriya, he will be looted by the robbers. Bhagat looked closely at the Brahmin and found that he was nothing but a source of powerful light from which the voice was coming. He was further told that self-righteous and devoted person like him should ask god for any favour of fulfilling the desire that may be in his mind. When he bent down a saluted the godly figure, Bhagat was told that he can fulfil his vow by building a temple in the name of Dwarikadish at his village of Visavada. This meant that god himself decided to save daily trouble of the devotee like Vinzat Bhagat who has to travel long distance to salute the flag of the famous temple. This is one of the reasons why the village of Visavada is identified as Mur or original Dwarika where the lord Krishna is said to have decided to shift his seat for the sake of his Mer devotee. Jagad Mandir – Dwarka
While Bhagat was returning, he found that two travellers were approaching when he was sitting under a big tree. He found that one of them was a person of warrior caste while the other one was a Bania, a businessman or trader. The Bhagat gave his identity as a devotee. One of them asked him, “What us the necessity for you to carry a rifle in your hand”. Bhagat replied that replied that if gods and goddesses are armed, as can be seen from their idols, why not a Kshastria like me. After this brief discussion, one person left the place. Now only the trader and Vinzat Bhagat were left alone. The trader opened his tiffin box and invited Vinzat to partake meals with him. But he declined because he had taken a vow to take last meals at his home after saluting the flag of the temple.
Vinzat decided to bid farewell to the trader and climbed his horse. But the Vania requested him to walk along with him for some distance in order to give him company. Dwarkadhish Temple in Visavada
After some distance they were surprised by four dacoits who were hiding behind wild bushes. They shouted at them and told them not to move any further without surrendering their valuables. It was at this point that the Baniya revealed to Vinzat that he had the box of silver and gold ornaments of his daughter-in-law. He handed over the valuable ornaments to Vinzat and ran away from the spot. At this time the dacoits decided to snatch away the box from Bhagat and attacked him. But the bullet from the rifle of Bhagat killed one of the dacoits. The others surrounded and wounded him with their weapon. But ultimately they lost courage and ran away in panic. When Vinzat returned to his village along with the Baniya, he invited him to take rest in the village in the night. On next morning the Baniya offered two gold coins to Bhagat, which he returned and advised him to give it to Sadhus and Brahmin. This is the immortal story of the valiant Mer who was able to save the live and property of the Baniya during his venture towards the Dwarika temple. Today one can find a temple of the god Dwarikadish in the village Visavada itself, as directed by the divine Brahmin who himself represented the god worshipped by Vinzat Bhagat.
Sati Jasal Aai
The story of Veer Ladhva Kuchhadia begins when he was coming back from seeing family and friends in the village of Dangavar (near Jamnagar). Coming back, he stopped in the Padaar of Kaatvanu, just beside the Deravaav. Stopping at the Vaav (well) Ladhva’s horse became thirsty.
Shortly after, a Charan Aai came and stopped to fill some water. Ladhva asked Jasal Aai, if she could fill two water containers for Ladhva’s horse. Replying that she would fill four containers instead of two, she gave him the water. Regarding her like a sister, Ladhva gave her some money and began to get on his horse. Jasal Aai told Ladhva that now they regarded each other as brother and sister, he must go round to Jasal Aai’s house and have dinner. Ladhva replied saying that he will have dinner next time, but now he had to go to his Gaam of Kuchhadi.
Having none of it, they started walking to her house. Getting some water for Ladhva, he asks Jasal Aai where her husband, Dhana Bheda, was. Aai replied that he had gone away for a short while and he will be back soon. Feeling shy, Ladhva tells Jasal Aai that he feels it would be better if Dhana Bheda was here. Jasal Aai explains that he shouldn’t worry and that Ladhva was like a blood brother to her. Ladhva had his meal, gave some money to Jasal Aai and bowed as she was Charan; he then left.
Dhana Bheda had two wives, Poonsari and Jasal Aai. Poonsari was unable to have children and she was forty five so Dhana Bheda married Jasal Aai who was twenty. Poonsari, who lived on her own, was envious of Jasal Aai, as Dhana Bheda paid more attention to her, however, Poonsari tried to disregard her at any opportunity. Ladhva Kuchhadia
Seeing that Jasal Aai was on her own with a male she had never seen before, this was her opportunity to confront everyone about it.
Gathering her friends, she told them what she has seen and told them to start talking about it, once they saw Dhana Bheda approaching. A short while after, they saw him coming and they started gossiping about the man they had seen coming out of Jasal Aai’s house. They told each other that Dhana must be foolish if he doesn’t do anything about it. Angrily, Dhana walked to his house, where Jasal Aai was waiting for him and slapped her.
Shocked and surprised, Jasal Aai asks Dhana Bheda why he had done this. Angrily, Dhana told her that he knew that she had a man around their house and that she had betrayed his trust in her. Jasal Aai explained that she was like a sister to Ladhva and because of that, she had made food for him. She swears on Nag Bai Maa, but that isn’t enough for Dhana, who carries on arguing with her.
Closing her eyes, keeping her thoughts and mind focused, she prays to the Divine Lord that she cannot bear the accusations anymore. She prays to the Lord to show her that she is pure and to take her up to swaarg. There, red powder (kum kum) started to come out from her and hands and she started to shout ‘Jai Mataji, Jai Naag Bai Maa.’
Dhana Bheda, Poonsari and all her friends realized that she was a sati. Ashamed, Poonsari hid however, all her friends bowed to Jasal Aai and asked for forgiveness. Forgiving them, they told them to send a message to Ladhva Kuchhadia that his sister Jasal is asking for him, as she is becoming a sati and burning away. She tells them to tell him not to waste time and to bring, incense, Abil, chandan, chundari, fruit and ghee. Hearing the message, Ladhva was heartbroken, collecting the things she had asked for, Ladhva and his wife Rupi made their way to Kaatvanu.
Arriving at Kaatvanu, they bow to Jasal Aai and Dhana Bheda and Poonsari ask for forgiveness as realise they have both made a mistake. Jasal Aai replies that it isn’t their fault and that is way destiny goes. She told them that no Charan should drink water at Deravaav and promises that there will be a birth of a boy at their house.
Now that Jasal Aai’s time had come, kum kum was falling out of her hands and diva’s burning on her fingertips. She told her brother not to worry and to come up to her where she was burning away. The flames didn’t affect him as he put the fruit and chundari on her lap. He bowed and Jasal Aai promised him that his family for generations on will always follow the path of truth-just like he did.
It is said that Veer Ladhva Kuchhadia died for Bhagat Natha Modhwadia. His Khambhi, with five other Mahers that died, are at Virdi ne Nakeh, in Porbandar. Jasal Maa’s mandir is in Kaatvanu where she became a sati. There is also a statue of Ladhva Kuchhadia and Jasal Aai at Chamunda Maa’s mandir in Kuchhadi. Article supplied by Nisha Bhima Karavadra (UK)
In the village of Nagaka some time in 1897 lived the village headmen named Devo of Sisodia linage. He was extremely rich and had the wife named Rani having kind nature and good manners. Nobody would go hungry from his house because of the readiness with which Rani used to prepare meals and serve them. She was the mother of seven sons and in spite of it she maintained robust and good health.
Two constables of Maharana of Porbandar were appointed in the village to look after the welfare of the people of Nagaka. Both of them were given boarding facilities by Devo and Rani without any reward. These constables were however dishonest and mischievous. They enticed Bhuro the son of Devo Patel (the title patel meaning headsmen of the village) in some minor criminal activities and began to threaten action against him. They also contrived to see that the so called guilty son ran away from the village. Under the pretext to get the clues of the whereabouts of Bhuro’s son, they arrested their other two sons. The constables put them into chains as doubtful persons and accused of hiding their guilty brother.
The extortion activities of the two constables, causing cruelty on the two sons went beyond the toleration of Rani. She took out the talwar (sword) from her house and challenged the house constables. Both of them ran for their life and hid into the house of some other family in the village.
The constables later went to Porbandar and reposted their plight at the hands of a village woman to the head constable. The senior officer immediately went to visit the village to take stock of the grave situation. The head constable stood in the midst of the square of the village and threatened that he had come to take action against Ranibai, who committed offence of attacking the state constables. Rani boldly came forward and told him that she was prepared to face any threat created by the high handed and dishonest constables posted in the village. She announced that these two men had taken food for a number of days in their house and committed fraud against the family by involving her sons in crime to extort money.
With these words, she rushed towards the head constable in rage with the open talwar and struck him on the neck. As soon as she went on to give another fatal blow, the people of the village prevented her and took her into the house. The wounded head constable was brought to Porbandar. Rana Sahab himself went to hospital to see the wounded head constable. The Rana was greatly impressed by the ferocity and righteous anger of men and women of the Mer community. Though the Rana levied a token fine of 300 rupees for the crime of Rani, he became highly respectful towards the courage and power of Ranibai, and did not take more serious action against her family members.
Chauhan with 26 branches. (Major Shakhas – Hada or Hara, Songara, Deora, Khichi, Shambhri, Sanchora, Pavia, Goyalwal, Bhadauria, Malani, Nirwan, Puravia,Madrecha, Cheeba, Mohil, Chahil, Balecha, Chachera, Boda, Nadola, Nikumbh… etc.
In Maharashtra the septs are: Chavan, Tawade, Gavane, Hande, Pansare, Randive, Kalbhor, Ispute, Kedar.
According to the Rajput bards the Chauhan is one of the four (and the last) Agnikula or ‘fire sprung’ tribes who were created by the gods in the anali kund or ‘fountain of fire’ on Mount Abu to fight against the Asuras or demons. According to legend:” Again Vashista (or Agastya) seated in the lotus prepared incantations; again he called the gods to aid, and as he poured forth the libation a figure arose; lofty in stature, of elevated front, hair like jet, eyes rolling, breast expanded, fierce, terrific, clad in armour with quiver filled, a bow in one hand and a brand in the other, quadriform (chaturanga) , hence the name was given as Chauhan”. Another explanation is: that the Chauhan was born from the fourhanded warrior Chatur-bhuja, Chatur-baha or Chaturvira.
This account makes the Chauhan the most important of the fire clans, and colonel Tod says that he was the most valiant of the Agnikulas, and it may be asserted not of then only but of the whole Rajput race though the swords of the Rathors would be ready to contest the point. Chauhan is also one of the 36 (royal) ruling races of the Rajputs. The Chauhans come from Jaipur and its environ Sambhar (as found from inscriptions) and Ajmer (which is said to been founded by them in the 11th century) in Rajputana appear to have been the first home of the clan, and inscriptions record a long line of 39 kings as reigning from Anhul, the first created Chauhan. The last of them, Vigraha Raja or Bisla Deo, in the middle of the 12th century extended the ancestral dominions considerably, and conquered Delhi from a chief of the Tomara clan. At the time the Chauhans, according to their own bard , held the line of the Nerbudda from Garha Mandla to Maheswar and also Asirgarh, while their dominions extended north to Hissar and south to the Aravalli hills.
The nephew of Bisal Deo was Prithvi Raj Chauhan, the last Hindu Ruler of Delhi. He ruled at Sambhar, Ajmer and Delhi. His first exploit was the abduction of the daughter of Jaichand, the Gaharwar (or Rathore) Raja of Kannauj in 1175. The king of Kanauj had claimed the title of universal sovereign and determined to celebrate the Ashwa-Medha or horse sacrifice, at which all the offices should be performed by vassal kings. This was the last Asvamedha performed by a Hindu king. Pritvi Raj of Delhi and Samarsi of Mewar alone declined to attend as subordinate, and Jaichand therefore made a wooden image of him and set it up at the gate in the part of the doorkeeper. But when his daughter after the tournament took the garland of flowers to bestow it on the chief whom she chose for her husband, she passed by all the assembled nobles and threw the garland on the neck of the wooden image. At this moment Prithvi Raj dashed in with a few companions, and catching her up, escaped with her from her father’s court. Mer. E. Balfour: ” In this successfull rape he lost the flower of his followers and his subsequent defeat by the Muhamaddans has been partly attributed to this. Jaichand , though bereaved of his daughter sent her jahez or trousseau after her. Jaichand closed his career by lapsing into the Ganga at Ferozabad, the ancient Chandwar.”
Afterwards, in 1182, Prithviraj defeated the Chandel king Raja Parmal and captured Mahoba. In 1191 he was the head of a confederacy of Hindu kings in combatting the invasion of Huhammad Ghori. He repelled the Muhamaddans at Tarain about 2 miles north of Delhi, but in the following year was completely defeated and killed at Thaneswar, and soon afterwards Delhi and Ajmer fell to the Mohammedan. The Chauhan kingdom was broken up, but scattered parts of it remained, and about 1307 Asirgarh in Nimar, which continued to be held by the Chauhans, was taken by Ala-ud-din Khilji and the whole garrison put to the sword except one boy. This boy, Raisi Chauhan, escaped to Rajputana, and according to the bardic chronicle his descendants formed the Hara branch of the Chauhans and conquered from the Minas the tract known as Haravati, from which they perhaps took their name. This is now comprised in the Kotah and Bundi states which is now ruled by Hara chiefs. Another well-known offshoot from the Chauhans are the Khichi clan, who belong to the Sind-Sagar Doab; and the Nikumbh and Bhadauria clans are also derived from them. The Chauhans are numerous in Punjab and UP and rank as one of the highest Rajput clans. In the Central Povinces they are found mainly in the Narsinghpur and Hoshangabad Districts, and also in Mandla. The Chauhans of the Karnal district being closer to Delhi and the Muslim kings started converting to Islam from the 14th to the 17th Century. Chauhans in Rajastan are few in number and live in Alwar district of Rajastan.
Chavara or Chaura (Ghaorha/Chavada,Cha(v)da) with 12 branches.
Chavada Dadda, the founder of Pratihara dynasty, established the Gurjar rule at Nandipur (Nandol). Dadda III wrested Broach from the Maitraks whose citadel had started shaking. In fact, there were three powerful dynasties which were ruling different parts of Gujarat: the Gurjars had their sway over the north, the Chalukyas ruled the south and the Maitraks were saddled in Saurashtra.
The vaccum created by the fall of the Maitrak dynasty was filled up by the Pratiharas from the north and Rashtrakutas from the south. As vassals of the Valabhis (from the town of Valabhis or Vala, where the Guhilot ruled and is related to Bhavnagar Palitana and Lathi), the Chavadas held their sway over parts of north Gujarat. They assumed independent control after the fall of Valabhi. Vanraj, the most prominent of the eight Chavada kings, founded a new capital at Anhilpur Patan. he reconquered his father’s lost territories and founded the Chavada dynasty which lasted a shade under a century. In the 14th century Mesaji ruler of this dynasty founded Mahasana in Gujrat.
Samantsinh, the last Chavada ruler, did not have an issued and he adopted Mulraj who overthrew him in 942 AD and set up what came to be known as the Solanki dynasty. Ambitious as he was, he started expanding his frontiers and established his complete and total hold over Saurashtra and Kachch by defeating Grahripu of Junagadh (Saurashtra) and Lakho Fulani of Kachchh.
Mulraj Solanki’s reign marked the start of the most glorious period in the history of Gujarat during which Gujarati culture flowered as manifested in art, architecture, language and script. It is described as the golden period in Gujarat chequered history. Mulraj himself adopted the title of Gurharesh (King of Gurjardesh). The territories under the sway of the Solanki dynasty came to be known by different variations of the word Gurjar like Gurjardesh, Gurjararastra, Gurjaratta and finally Gujarat.
Two names stand out in the Solanki dynasty. The fiest is that of Sidhrag Jayasinh who ruled for 47 years from 1094 A.D. and the second prominent Solanki King Kumarpala’s reign lasted for 31 years from 1143 to 1174 AD Apart from Saurashtra and Kachchh, Sidhraj Jaysinh also conquered Malwa.
One of the favourite legends with the Gujarat Bards is woven round the siege of Junagadh by Sidhraj Jaysinh. The fort was ultimately captured by hims along with Ranakdevi, the Queen of the ruler Rakhengar. However, in the true tradition of the Rajputs, Ranakdevi preferred to become a ‘sati’ rather than marry Sidharaj Jaysinh who was persuaded to allow Ranakdevi to commit ‘Sati’ by burning herself on a pyre at Wadhavan.
The town of Arjya in Bhilwara District, 150 km. from Udaipur; was ruled by the Chavda clan. Maharana Jawan Singh’s maternal uncle, Jagat Singh of Barsora in Mahikantha, Gujarat. Had two sons, Kuber Singh and Jalam Singh came to Udaipur with Maharana Jawan Singh and were granted, jointly, the jagirs of Aarjya and Kaladwas.
The Jadeja Rajputs are dominant in Kutch, but in AD 800, a branch of the family, in consequence of internal feuds, crossed the Rann at the head of the Gulf of Kutch into Kathiawar and established themselves upon the ruins of the Jethwa rajputs. The land appear to have been divided in common among the whole tribe, the teelat or eldest branch of the family reserving to itself the largest portion, while the bhaiyaat (sub-divisions) held their respective villages by a purely feudal tenure.
Also Jadejas descended from Jaddu, founder of the lunar race with 4 or 7 branches. Colonel Tod says that the Yadu was the most illustrious of all tribes of India, and became the patronymic of both the descendents of Buddha (of the Indu race) and Krishna. It is not clear, even to legendary tradition, what connection the Yadus had with Buddha, but Krishna is held to have been a prince of this tribe and founded Dwarka in Gujarat with them, in which locality he is afterwards supposed to have been killed.
However there are some scholars who claim the Yadus to be of Central Asian origin and that the Mahabharata actually took place in Central Asia. It is said that the original Dwarka is not in Gujarat, but is the Darvaza in present Central Asia.
Colonel Tod states that the Yadu afer the death of Krishna, and their expulsion from Dwarka and Delhi, the last stronghold of their power, retired by Multan across the Indus, founded Ghazni in Afghanistan, and peopled these countries even to Samarkand. Again driven back on the Indus they obtained possession of the Punjab and founded Salbhanpur. Thence expelled they retired across the Sutlej and Gara into the Indian desserts, where they founded Tannote, Derawal and Jaisalmer, the last in AD 1157.
At a later date a Yadava kingdom existed in the Deccan, with its capital at Deogiri or Daulatabad and its territory lying between that place and Nasik. Mr. Smith states that these Yadon kings were descendants of feudatory nobles of the Chalukya kingdom, which embraced parts of western India and also Gujarat.
The Jadon dynasty only lasted from AD 1150 to 1318, when the last prince of the line, Harapala, stirred up a revolt against the Mohammedans to whom the King, his father-in-law, had submitted, and being defeated, was flayed alive and decapitated. It is noticeable that the Yadu-Bhatti rajputs of Jaisalmer claim descent from Salivahana, who founded the Saka era in AD 78, and it is believed that this era belonged to the Saka dynasty of Gujarat, where, according to the tradition the Yadus also setled. The point would identify the Sakas with the Yadus. The Bhati branch of the yadus cliam descent from Bhati, grandson of Salivahana.
They have no legend of coming from Gujarat, but they had the title of Rawal, which is used in Gujarat, and also by the Sesodia clan who came from here. The Bhattis are said to have arrived in Jaisalmer about the middle of the 8th century, Jaisalmer city being founded in 1183. The Jadeja clan of Sind and Kutch are another branch of Yadu. They now claim descent from Jamshid, a Persian hero and the title of their rulers is Jam. Jam Rawal established a Kingdom in Nawanagar as Mughal rule declined. The Jam Sahibs gained control of Halar and even threatened the Nawabs of Junagadh and the Rana Sahibs of Porbandar.
The Yadu name has been corrupted to Jadon in UP and Jadum in MP, where they now form different castes. Another branch is the Raj-jadu or Rajadu. In some parts of India, the Yadavas have lost their rajput status, because of their alliance with cow-herding castes.
Krishna being a gopi led to the popular belief that all cowherds like Ahir, Gujar, etc were Yadavas. However, it is not so. Ahirs (cow-herding castes) though started using “Yadav” with their name are not Yadus (or Yadava). Also Krishna-dasis (followers of Krishna) were claiming to be Yadavas. This has in recent times been exploited by some Yadav-connected politicians, to increase their number of followers/votes.
This is a celebrated clan, which the maharajas Shekhawat (Jaipur and Alwar) belong to. They belong of solar race and claim descent from Kush, second son of Lord Ram (of Ayodhya). Their original rule, was over Rohtas on the Son river. Later Raja Nal migrated from Rohtas and founded Narwar. The town of Damoh in Madhya Pradesh is supposed to be named after Damyanti, Raja Nal’s wife.
The earliest appearance of the Kachhwaha rajputs in history is in the 10th century, when the chief Kachhwaha captured Gwalior from the Gurjara-Parihara kings of Kannauj and established a kingdom there.
His dynasty was independent until C.E 1128, when it became tributary to the Chandel kings of Mahoba. The last Kacchwaha king of Gwalior was Tejkaran, called Dulha Rai or the bridegroom-prince. He received from his father-in-law the district of Daora in the present Jaipur area, where he settled. In 1150 one of his successors wrested the city of Amber from the Minas and made it his capital. The Amber State from the first acknowledged the supremacy of the Mughal emperors, and the chief of the period gave his daughter in marriage to Akbar.
Maharaja Bhagwan Das is said to have saved Akbar’s life at the battle of Sarnal. He gave a daughter to Jahangir, and his adopted son, Man Singh, who at different periods was governor of Kabul, Bengal, Bihar and Deccan. The next chief of note, Jai Singh I, appears in all the wars of Aurangzeb in the Deccan. He was commander of 6000 horses. The present city of Jaipur was founded by a subsequent chief, Jai Singh II, in 1728. At the Durbar of 1877 his salute was raised with 21 guns. The Alwar State was founded about 1766 by Pratap Singh, a descendent of a prince of the Jaipur house, who had separated from it centuries ago.
The banner of Amber frequently mentioned by the bards was called Panchranga (5 colours). The Kachwahas are fairly numerous in UP and in MP are found in Saugor, Hoshangabad and Nimar Districts principally.
There are 65 gotras of Kachhwaha Rajputs (others include Rajawat, Shekawat, Nathawat, Khangarot, Ranawat). The Shekawat’s are the most influential of all of these.
The Kachhwahas of Jaipur are related to the Kachtries (Kuchi) of Baluchistan and the Kuchi of Afghanistan, according to some sources. The Kuchi tribe of Afghanistan is acknowledged for its tribal dance. They live in South-Eastern Afghanistan to the border of Pakistan. The Kuchi tribe of Afghanistan is nomadic, accustomed to moving annually with their herds between summer pastures in Afghanistan and winter pastures in Pakistan.
Article supplied by Kishan V Sisodia ; edited by Ravi Odedra.
Hanuman Jayanti is celebrated to commemorate the birth of Hanuman, the monkey god widely venerated throughout India. It is celebrated during the month of Chaitra. Hanuman was an ardent devotee of Lord Rama, and is worshipped for his unflinching devotion to the god. From the early morning, devotees flock Hanuman temples to worship the monkey god.
Hanuman Jayanti is an important festival of Hindus. Hanuman is the symbol of strength and energy. Hanuman is said to be able to assume any form at will, wield rocks, move mountains, dart through the air, seize the clouds and rival Garuda in swiftness of flight. He is worshipped in folk tradition as a deity with magical powers and the ability to conquer evil spirits.
The devotees will visit temples and apply tilak of sindhoor to their foreheads from the Hanumans body as this is considered to be good luck. According to the legend Sita was applying sindhoor to her head, Hanuman Ji questioned why and replied that this would ensure a long life for her husband. Hanuman then smeared his entire body with sindhoor, in an effort to ensure Rama’s immortality.
Cultural programs are organised in most of the temples on this day.
Hanuman Story
By the grace of the deities Shiva and Vayu, Anjana (Anjani), wife of Kesari, king of the monkeys, gave birth to Hanumanji. Therefore he is also known as: Anjanisut (sut means son), Anjaneya, Pavansut, Marutsut, Maruti and Vajrang. Pavan and Marut denote Vayu deva. Vajra means indestructible and Indra’s weapon. Ang means body.
Pre-birth Story
Once Angira rishi visited Indra in Swarg. Indra welcomed him by arranging a dance by a damsel named Punjiksthala. As soon as she commenced dancing, the rishi closed his eyes to meditate on Paramatma. When the dance ended, the rishi remained silent. Indra then asked him, “O rishi! How was the dance?”
“We were absorbed in meditation of the Almighty. Such dance does not interest us.” Indra felt ashamed. However, the ego-filled damsel sneered, “How can such a (fickle) rishi appreciate dancing in Swarg?” Hearing this, Angira cursed her, “Behold! You shall degrade to earth from Swarg. You will be born as a female monkey in the mountain forests.”
The whole of Swarg plunged into consternation. The damsel greatly regretted and repented. She repeatedly begged for forgiveness. Finally, the merciful rishi solaced her, “A great devotee of Paramatma will be born to you. He will forever serve Paramatma.”
This damsel was the daughter of Kunjar, the king of the monkeys. She married Kapiraj Kesari of Mount Sumeru.
Therefore, Hanumanji manifested as a result of five divine factors:
1. Angira rishi’s curse and subsequent blessings
2. Anjani’s prayers
3. Shri Mahadevji’s (Shiva’s) blessings
4. Attainment of Shiva’s divine shakti by Vayu deva and
5. The fruit of a Putreshti Yagna
The Shiva Puran cites that since Shiva could not serve Shri Ram in his present form, he inspired the birth of one Rudra from his 11 Rudras, as a monkey, Hanumanji.
Once when Hanumanji was young Surya deva (Sun deity) imbued him with knowledge of countless weapons and mantras. However, his hyperactive nature induced him to think of swallowing the `red, ripened fruit’ – the Sun! Before he succeeded, Indra hit him with his Vajra and persuaded him not to. On being hit by the Vajra, his beard – hanu-, became slanted. Therefore he also became known as Hanuman. The “ji” suffix after any name accords respect. Indra then blessed him that he will eternally remain undefeated, victorious. Hanumanji also obtained boons from Varuna deva (water deity) and Yama – deity of death, victory and immortality. From Brahma he obtained the power of inducing fear in enemies, of destroying fear in friends, to be able to change his form at will and to be able to easily travel wherever he wished. From Mahadevji he obtained the boons of longevity, scriptural wisdom and ability to cross the ocean (Padma Puran, Patal Khand, 114, Uttar Khand, 66, Narad Puran, 1.79).
Now Hanumanji attained a supremely formidable form. However as such, he began harassing rishis. Therefore Bhrugu rishi and Angira admonished him that he would forget the ability to use his formidable power and only a divine personality will later guide him to use it appropriately.
Henceforth Hanumanji lived an ordinary simian life in Kishkindha, on Mount Hrushyamuk as Sugriva’s advisor. Only when Shri Ramachandra and Lakshman arrived in search of Sita, did the two first meet. (Valmiki Ramayana Kishkindha 1-4). Thus his life turned a new course. Ramchandraji asked him who he was. Gleaning his identity, Hanumanji humbly replied, “O Prabhu! From the body’s point of view, I am your das (servant) and From the jiva’s view, I am your bhakta.”
Pleased with his wise reply, Shri Ram accepted his seva. Hanumanji and Sugriva then gathered and sent a mighty army of monkeys to aid Shri Ram in search of Sita. (V.R.Kishkindha 40-41).
When Hanumanji struck southwards towards Lanka, Ramchandraji gave him his ring. In case he met Sitaji, he would need to show it to prove that he was Shri Ram’s envoy. Accompanied by Jambuvan, they all arrived on India’s southern shore. Jambuvan graced Hanumanji. This resulted in him recalling his phenomenal power. Uttering “Jai Shri Ram!” Marutsut leaped high across the ocean towards Lanka!
Here, at night, assuming a subtle form, he entered Lanka. He combed through Ravan’s palace, yet failed to locate Sitaji.
However during his search his phenomenal level of brahmacharya manifested.
Bhagwan Swaminarayan singularly highlights this in Vachanamrut Jetalpur 2. He avers that while searching for Jankiji (Sitaji), Hanumanji looked at every demoness in Ravan’s palace, including Mandodari, Ravan’s wife. After leaving, he wondered whether glancing at so many women would affect him (his brahmacharya) adversely? He then realized that he had done this to look for Jankiji by Ramchandraji’s command. Additionally, his senses and consciousness by Ramchandraji’s grace had not faltered. He then continued his search. In the midst of such allurements, one who remains unallured like Hanumanji, remarked Bhagwan Swaminarayan, is known as a yati.
Throughout the Ramayan one observes that whenever a vexing problem arose warranting diplomacy, Valmiki lauds Hanumanji as a confluence of such virtues as: integrity, valor, intelligence, strength, patience and wisdom. Hanumanji resolved such problems with finesse and devotion. When he finally located Sitaji, to first soothe and gain her trust, since more than likely she’d be frightened and would take him as one of Ravan’s mayic form, he began to recite the glory of King Raghu’s lineage while hidden among the trees. He then further recited Ramchandraji’s glory. Sitaji’s misery, loneliness and distress vanished. Charged with joy, she then requested the deity who sang the glory to present himself!
When Ravan’s son Indrajit used his miraculous weapons, rendering Lakshman unconscious, Hanumanji’s supreme devotion as the ideal devotee manifested. Advised by the Ayurvedic physician Sushena, to fetch the four types of herbs on mount Dronachal to revive Lak
shman, Hanumanji flew there. Not recognizing the herbs, he returned with the whole mountain! This miraculous power arose from his unalloyed devotion to Shri Ram and his brahmacharya.
During Shri Ram’s coronation, Sitaji gifted her invaluable pearl necklace to Hanumanji in jubilation. Being a detached and loyal devotee, he cracked a few pearls with his teeth. Not discovering his master inside, he discarded the necklace!
In a packed assembly, when somebody questioned him whether he really had Sita and Ram in his self, he literally tore open his chest to reveal both, in his heart! Seeing such devotion, Ramchandraji embraced him and granted a boon. “Wherever my katha is being recited, you shall always be there… I shall never ever be estranged from you!”
Shri Ramchandraji further added, “O Hanuman! You have helped me countless times, even if I give my life for you repeatedly, I cannot repay your debt. What then can I give you?” After pausing a few moments he added, “I give you what I possess; I gift you my love and grace!” He then embraced Hanumanji! Such occasions are a true devotee’s supreme moments of fulfillment.
Another virtue of Hanumanji that Valmiki lauds is Buddhimataam Varishtham – the supreme among the wise. One well known episode reflects his wisdom. Once Mahadevji visited Shri Ram’s court in Ayodhya. Ramchandraji welcomed him by offering a grand seat. He then requested Hanumanji to fetch milk. On fetching the milk, Hanumanji experienced a slight dilemma. Being a pativrata devotee (supremely loyal) of Shri Ram, how could he offer the milk to Mahadevji? Instantly he handed the bowl to his Master. Therefore Ramchandraji pointed out, ‘O Hanuman. The guest is Mahadevji. Why do you offer me the milk?’
Instantly Hanumanji replied, “Prabhu! Mahadevji is such a lofty guest that it would not be fitting for a lowly servant as me to offer him anything. It would only be appropriate for you to offer him the milk!”
Bhagwan Swaminarayan lauds his glory as: one who has Pativrata – unalloyed bhakti towards Shri Ram (Gadhada III.16), being ideal in dasatva bhakti (Gadhada II.62) and as supreme yati (Jetalpur 2). Muktanand Swami accords him the titles jitendriya – one who has mastered his indriyas and naishthikendra – one who is a naishthik brahmachari. In the Hindu Dharma, he is rightfully venerated as a deva who is an ideal devotee of Ramchandra Bhagwan. The appellation “monkey god” by non-Hindu writers is a flagrant misnomer, depicting their ignorance. This too applies to Shri Ganeshji, who is also a deva and not an elephant god.
In the Vachanamrut then, Bhagwan Swaminarayan exhorts every devotee to imbibe Hanumanji’s three foremost virtues of the ideal bhakta; pativrata bhakti, Dasatva bhakti and Naishthik brahmacharya.
In the Shikshapatri, Bhagwan Swaminarayan advocates Hanuman pujan on Aso vad 14 (Kali Chaudash) and enjoins those afflicted by evil spirits to chant the Hanuman Stotram (Shik. 127, 85).
In all the mandirs of the Swaminarayan Sampraday Hanumanji and Ganeshji are consecrated in their own special shrines in the front of the mandir. He is offered special pujan on Saturdays with oil and white ankada flowers (Calotropis gigantea – Swallow wart).
Hanuman Aarti
Aarti Keejai Hanuman Lalla Ki, Dushtdalan Raghunath Kala Ki
Jake bal se girivar Kanpai, Rogdosh Bhaye nikat na Janke
Anjani putra maha baldahi, Santan ke prabhu sada sahai
De veera Raghunath pathaye, Lanka jari Siya sudhi laye
Lanka so kot samudra si khai. Jat Pavansut var na lai
Lanka jari asur sab mare, Siyaramji ke kaaj sanvare
Lakshman murchit pare dharni pai, Aani Sanjivan pran uvare
Paithi patal tori yamkare, Ahiravan ke bhuja ukhare
Bhahe bhuja sub asurdal mare, Dahine bhuja santjan tare
Sur nar munijan aarti utare, Jai Jai Jai Hanumanji uchare
Kanchan thar kapur lau chhai, Aarti karat Anjani mai
Jo Hanumanji ke aarti gavai, So vaikunt amarpad pavai
Lanka vidhvans kiye Raghrahi, Tulsidas prabhu kirti gahi
Also known as Parwar or Pawar in Maharashtra, where the brances are: Pawar, Bagwe, Ichare, Renuse, Jagdhane, Rasal, Landage, Bane, Rokade, Chandane, Khairnar, Malwade, Wagaje. According to the myths their great-grand forefather, Parmar, was created out of fire by Inder Devta, the god of fire, at Mount Abu. It is said that as the newly created man had come out from fire saying “mar, mar” loudly, he came to be known as parmar, and Abu, Dhar, and Ujjain were assigned to him as a territory.
The 4 clans known as Agnikula were the Panwar, Chauhan, Parihar, and Chalukya or Solanki.
The Navasahasanka charitra of Padmaguta (11th cent AD) mentions the first of the Parmara clan : Vashishta created a hero from his agnikunda to get back the cow that Vishvamitra had taken from him. Vashishta then said: “you will become a lord of the kings called Paramara”. Here Paramara indicated killer of others. This hero’s son Upendra was succeeded by Vakpatiraj I. The copper-plates of Harsola, that are from 949 AD give the descent of Bappairaja (Vakpatiraja) from Akalavarsha. Akalavarsha was a famous Rashtrakuta king. A later inscription of Vakpatiraj II of the Parmara dynasty mentions that the king bore titles Amoghavarsha, Prathvivallabha and Shrivallabha. There are Rashtrakuta titles. This Vakpatiraj II was an uncle of famous Raja Bhoja.
The kings of Malwa or Ujain who reigned at Dhar and flourished from the ninth to the twelfth centuries were of the Panwar clan. The 7th and 9th kings of this dynasty rendered it famous. “Raja Munja, the 7th king (974-995), renowned for his lerarning and eloquence, was not only a patron of poets, but was himself a poet of small reputation, the anthologies including various works from his pen. He penetrated in a career of conquest as far as Godavari, but was finally defeated and executed there by the Chalukya king. His nephew, the famous Bhoja, ascended the throne of Dhara about 1018 andreigned gloriously for more than forty years. Like his uncle he cultivated with equal assiduity the arts of peace and war. Though his fights with neighbouring powers, including one of the Muhamadan armies of Mahmud of Ghazni, are now forgotten, his fame as an enlightened patron of learning and a skilled author remains undimmed, and his name has become proverbial as that of the model king acoording to Hindu standard. Works on astronomy, architecture, the art of poetry and other subjects are attributed to him. About AD 1060 Bhoja was attacked and defeated by the confederate kings of Gujarat and Chedi, and the Panwar kingdom was reduced to a petty local dynasty until the 13th century. It was finally superseeded by the chiefs of the Tomara and Chauhan clans, who in their turn succumbed to the Muhamaddans in 1401” (V.A. Smith, Early History of India 3rd ed. p395). The city of Ujjain was at this time a centre of Indian intelectual life. Some celebrated astronomers made it their home, and it was adopted as the basis of the Hindu meridional system like Greenwhich in England.
The Panwars were held to have ruled from nine castles over the Marustali or ‘Region of death’, the name given to the great dessert of Rajputana, which extends from Sind to the Aravalli mountains and from the great salt lakes to the skirting of Garah. The principal of these castles were Abu, Nundore, Umarkot, Arore, and Lodorva. Mr. Crooke states that the expulsion of the Panwars from Ujjain under their leader Mitra Sen is ascribed to the attack of the Muhamaddans under Shahab-ud-din Ghori about AD 1190. After this they spread to Madhya Pradesh and Maharashtra, where they are known as Pawar (Sivaji was a Puar and so is the Nimbhalkar tribe) Mr. Crooke (Tribes and castes) states: “The Khidmatia,Barwar or Chobdar are said to be an inferior branch of the Panwars, descended from a low-caste woman” . “The Panwars had the abit of keeping women of lower castes to a greater degree than the ordinary, and this has been found to be trait of other castes of mixed origin, and they are sometimes known as Dhakar, a name having the sense of illigitimacy”. (Russel, p339). In the Maratha rice coutry of Wainganga the Panwars have developed into 36 exogamous sections, bearing names of Rajput clans and of villages. Their titles are: Chaudhri (headman), Patlia (patel or chief officer of a village) and Sonwania.
Pawars are descendents of Parmar kings of Dhar. Some of Parmar kings were followers of Jainism, others that of Shaivism. Parmar is a big caste of Jains in Gujarat and it is also a famous clan of Oswals. Another Jain caste named Parwar is also descendent of Parmar kings. Osho Rajnish was from this community, that once was part of the Parwars.
The Parwar Jain caste is called “Paurpatta” in Sanskrit inscriptions. There are quite a few Sanskrit inscriptions in the Chanderi region that mention them from 11-12th century. It is likely that they are the same people involved in installing Jain images going back to Gupta period in that region, thus they are unlikley to be the descendants of Parmar kings. The Jain caste in Gujarat (Porwal or Porwad) is called “Pragvata” in Sanskrit. Most of the famous Jain temples in Gujarat (Mt. Abu, Ranakpur) were build by them. Their home is South Rajastan. The Parmar kings are called “Pragvata” in Sanskrit. Their original home too is Southern Rajasthan. Thus “Pragvata” must be the name of the region that is now Southern Rajasthan; and the Parmar Rajputs and the Porwal Jains of Rajasthan/Gujarat both take their name from this region. This is the region where Mount Abu is located.
At the Time of Alexander’s raid into India, he ran up against the Puru tribe. The leader’s name was taken as Porus. There is at least one other ” Porus’ referred to in the Greek accounts. The clan or a name is Puru, and now possibly found amoung the Jats as Puru, Pawar, Parmar, Paur, Por, Paurava or Pauria, or Paurya as a gotra name. However clan names and gotra names may not coincide, the gotra denoting a forefather with the personal name, which may not always be the tribe name
Mori = Branch of Panwar Rajputs. They claim descent from Chandragupta Maurya, but they are probably not realated to the Maurya emperors. In Maharashtra the septs are: More, Madhure, Devkate, Harphale, Dhyber, Marathe, Darekar, Devkar, Adavale.
This dynasty was founded by Chandragupta Mourya at Patliputra (Modern Patna in Bihar) in 317 B.C. Chandragupta was born in Mayurposag (Peacock tamer) community. Chandragupta became the first historical emperor of India. His empire included almost all of the south Asia. He defeated the Greek invaders. Chandragupta ruled for 22 years. After him his son Bindusar became the emperor. After him Ashok became the emperor. After the war of Kalinga, Ashok adopted Buddhism. After Ashok his grand son Samprati became the emperor and ruled from Ujjain while Dashrath, another grandson ruled from Patliputra. Brihdrath was the last emperor of this dynasty. He was killed by his General Pushyamitra Shung. He founded Pushy dynasty. Kharvel, king of Kaling attacked and killed Pushyamitra. The ‘Devak’ of Mores is feather of peacock. This is because of their ‘Mayurposag’ (Peacock tamer) origin.
