लोहड़ी 2021: आज देशभर में मनाई जा रही लोहड़ी, जानिए क्या है इस त्यौहार का महत्व ये त्योहार सुबह से शुरू होकर शाम तक चलता है. लोग पूजा के दौरान आग में मूंगफली रेवड़ी, पॉपकॉर्न और गुड़ चढ़ाते हैं. आग में ये चीजें चढ़ाते समय 'आधार आए दिलाथेर जाए' बोला जाता है. इसका मतलब होता है कि घर में सम्मान आए और गरीबी जाए. किसान सूर्य देवता को भी नमन कर धन्यवाद देते हैं. ये भी माना जाता है कि किसान खेतों में आग जलाकर अग्नि देव से खेतों की उत्पादन क्षमता बढ़ाने की प्रार्थना करते हैं.इसके बाद मूंगफली रेवड़ी, पॉपकॉर्न और गुड़ प्रसाद के रूप में बांटा जाता हैं. लोहड़ी के दिन पकवान के तौर पर मीठे गुड के तिल के चावल, सरसों का साग, मक्के की रोटी बनाई जाती है. लोग इस दिन गुड़-गज्जक खाना शुभ मानते हैं. पूजा के बाद लोग भांगड़ा और गिद्दा करते हैं.लोहड़ी का महत्वलोहड़ी का भारत में बहुत महत्व है. लोहड़ी एक ऐसे पर्व के रूप में मनाई जाती है जो सर्दियों के जाने और बसंत के आने का संकेत है. लोहड़ी यूं तो आग लगाकर सेलिब्रेट की जाती है लेकिन लकड़ियों के अलावा उपलों से भी आग लगाना शुभ माना जाता है.लोहड़ी के पावन मौके पर लोग रबी की फसल यानि गेहूं, जौ, चना, मसूर और सरसों की फसलों को आग को समर्पित करते हैं. इस तरीके से देवताओं को चढ़ावा और धन्यवाद दिया जाता है. ये वही समय होता है जब रबी की फसलें कटघर घर आने लगती हैं. आमतौर लोहड़ी का त्योहार सूर्य देव और अग्नि को आभार प्रकट करने, फसल की उन्नति की कामना करने के लिए मनाया जाता है.लोहड़ी का महत्व एक और वजह से हैं क्योंकि इस दिन सूर्य मकर राशि से गुजर कर उत्तर की ओर रूख करता है. ज्योतिष के मुताबिक, लोहड़ी के बाद से सूर्य उत्तारायण बनाता है जिसे जीवन और सेहत से जोड़कर देखा जाता है.आखिर क्यों मनाते हैं लोहड़ीआपने लोहड़ी तो खूब मनाई होगी लेकिन क्या असल में आप जानते हैं क्यों मनाई जाती है लोहड़ी. बहुत से लोग लोहड़ी को साल का सबसे छोटा दिन और रात सबसे लंबी के तौर पर मनाते हैं. पारंपरिक मान्यता के अनुसार, लोहड़ी फसल की कटाई और बुआई के तौर पर मनाई जाती है. लोहड़ी को लेकर एक मान्यता ये भी है कि इस दिन लोहड़ी का जन्म होलिका की बहन के रूप में हुआ था. बेशक होलिका का दहन हो गया था. किसान लोहड़ी के दिन को नए साल की आर्थिक शुरुआत के रूप में भी मनाते हैं.,

Jat Jati Ki Utpatti Aur Vistar

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 Origin and expansion of Jat caste Jat is a Kshatriya community living in India and Pakistan. The Jats are ancient Aryans. In India, mainly Punjab, Haryana, Rajasthan, Delhi, Uttar Pradesh, Madhya Pradesh and Gujarat etc. are settled in the states. In Punjab, it is called Jat (Jatt) and in the rest of the territories it is called Jat.

 The Jats are a primitive community and the oldest Kshatriya class which has many unique characteristics. Its social structure is unmatched. This caste has set itself some accepted social norms since time immemorial and its social values ​​have been continuously growing. The gotra and khap systems of Jat society are very ancient and are being followed even today. In Jat society, people of their dynasty gotra consider themselves like each other. From time to time, these systems have been under attack in the media. It is necessary to understand what is the Jat caste? How ancient is the word Jat? How did the word Jat come into existence? How did the Jat caste originate and expand? What is its ancient history?

 Principles of origin of Jat caste Many theories of the origin of Jat caste have been formulated by historians from time to time. But no one single theory fails to fully explain the origin of this caste. The main principles of origin of Jat caste are as follows: -

 1. Origin of Jat from Jyeshtha - Some historians consider the origin of Jat caste with the word Jyeshtha. It is believed that Yudhishthira was 'Jyeshtha' after performing the Rajasuya Yajna. Later on, his children started being called 'Jethra' and 'Jeter' and then 'Jat' from 'Jyeshtha'. Some other historians believe that due to the victory of the Pandavas in the Mahabharata, Shri Krishna was given the title of Jyeshtha in the assembly of Yudhishthira. Alberuni considers Shri Krishna as a Jat. (Alberuni, India, p. 176). By the way, the descendants of both Yudhishthira and Krishna are included in the Chandravanshi regional. The descendants of Krishna, who are called Krishnia or Kasania, currently exist as a gotra of Jats.

 2. Origin of Jat from Shiva

 Origin of Jat from Shiva

 According to another mythological belief, the origin of Jat is believed to be from the jatas of Shiva. This principle is mentioned in Dev Samhita. In this story of Dev Samhita it is said that Shiva's father-in-law King Daksha performed a yagna at Kankhal near Haridwar. All the gods were called in the yajna but neither Mahadevji was invited nor did he invite his daughter Sati. When Shiva's wife Sati asked Shiva to go to her father's house, Shiva said - You can go to your father's house without even calling. When Sati went to the father's house, there was no place fixed for Shiva, neither her husband's part has been taken out nor was she welcomed. On the contrary, Shivji was insulted and said to be bad. Seeing the insult of her husband, she plunged into the sacrificial fire to kill the plan of Father and Brahma and Vishnu. Outraged by this, Shiva produced a gana called Virbhadra from his jatta. Virbhadra went and dissolved the yagna. Honored the visiting kings. Brahma and Vishnu had to go through yajna. Virbhadra beheaded Daksha. Brahma and Vishnu went to him to persuade Shiva. He told Shiva that you too are equal to us. After this agreement Shiva and his Gana Jats got equal status. Shiva added Daksha's head. It is said that Daksha was added to the head of the goat. It is also believed that the Brahmins do not tell the history of Jats or write history by distorting due to this insult.

 Some of the verses of Devasamhita are as follows:

 Parvatyuvacha: Bhagavan Sarva Bhutesh Sarva Dharma Vidambara: Please Katthyam Nath Jatanam Janma Karmajam. 12. Earth - O God! Hey Bhutesh! O supreme religion, the best of all! Hey mistress! Kindly state the birth and deeds of my ten Jat caste. Kastin Kale Shubhe Goes Questioning Badger Bad Prabhu. 13. Earth- O Shankarji! Who is their mother, who is the father, who is the caste, in which period they were born? ..13. Shri Mahadev Uvach: Shrinu Devi Jagdwande Satyam Satyam Vadamite. Jatanam Janmakramini Yann published earlier. 14. Economy - Knowing the intention of Mahadevji Parvati said that Jaganmata Bhagwati! The birth deeds of the Jat caste, I tell you the true truth that no one has heard or narrated till date. 14. Mahabala Mahavirya, Mahasatya Parakramaah. Sarvagre Kshatriya Jatta Devakalpa Fortitude: || 15 || Meaning- Shivji said that Jats are Mahabali, Maha Semen and very powerful. In the earlier era of Kshatriya Prabhriti Kshitipalas, this caste was the king and ruler on earth. The Jat caste is superior to the deity caste, and are strong-pledged || 15 || Shrishterada Mahamaye Veer Bhadrasya Shaktit:. Kanyaan Dakshasya Gesta Jata Maheshwari || 16 || Earth- Shankarji said, O Bhagwati! In the beginning of the universe, the men born due to the influence of Veerabhadraji's Yogmaya by him and the daughter of Brahmaputra Daksha Maharaj, the Jati caste would arise, so it will be clear. 16 || Proud spenders Vigranan Devanancha Maheshwari. Vichinam Vismayan Satvana Purana Ka Sangipitam || 17 || Earth- Shankarji said, O God! The history of the origin of Jat caste is very surprising. The pride of Vipra caste and Dev caste is spent in this history. For this reason, the poets, who narrate the history, have not brought to light the history of the Jat caste. 17 || Although it is a mythological story, it points towards some historical facts. One thing is clear from this that Jats were the oldest regional in the beginning of the universe. Veerabhadra was part of Shiva from which Jats were born. At that time, Jats were organized as Ganas. The meaning of 'Jat of Shiva' should be applied 'Ganes of Shiva', but the priests misinterpreted it as 'Jatta of Shiva' meaning 'hair of Shiva's head'. The reason given in the above description is also why the Brahmins concealed their history and why they were misinterpreted. To clarify this, the description of Dev Samhita is given above. Whoever attained their status by doing acts like Shiva was called Shiva. If you look at the picture of Shiva, we see that there is jata-jute and moon on his head and there is a snake in the neck. Its historical interpretation can be that Shiva organized the Chandravanshi Jats and Nagvanshi Kshetriyas. The powers of these Kshatriya classes were absorbed in Shiva. In Lingpuran, 1000 names of Shiva are given. His every name is a symbol of a Kshatriya class. Many Jat gotras have come out of them. Ramswaroop Jun has given the genealogy of Virbhadra in his Jat history book, according to which in Puru's lineage, the descendants of the son of the Virabhadra, Poonia from Poonabhadra, Kalhan from Kalhan Bhadra, Dahiya from Dahibhadra, Jakhad from Jakhabhadra, Bamrolia from Brahmabhadra etc. The branch went on. Some other gotras included in the Shiv dynasty are: Agre, Agha, Aga, Agi, Agach, Buraq, Bhagour, Bhubhiya, Bhubiya, Dhanda, Dhanda, Dhandha, Dhiman, Hari, Harivar, Hariwal, Harikar, Khangal, Kinha, Kilkil, Kalkal, Karkil, Uther, Undaras, Varada, Anjana etc.

 3. Indo-Scythian Origin - The principle of origin of Jat caste from Indo-Scythian origin, considering the Jat caste as having originated in India, Shaka, Sithian etc. add its blood relation with the non-Aryan castes. Foreign scholars played a major role in the establishment of this opinion. Colonel Tad proposed that blood relations are found between the Jats of India, the Roman Goths and the Jats of Jatland. Jackson, Cunningham, and Vincent Smith also came from outside the Jats, considering Colonel Tad as the base and began to consider a descendant of Indo-Scythian origin. This theory was supported by Jat historian B.S. Dhillon, B.S. Dahiya, Hukamsinh etc. do. These scholars believe that the original elite of Jats is 'Oxus Valley'.

 4. Indo-Aryan Origin - Many scholars consider Jats to be of Indo-Aryan origin on the basis of anthropology. Jat historian Kanungo believes that the Jat ancient Vedic Aryans in physical design, character, emotions, governance related concepts and social institutions, more than the three upper castes of Hindus, whose original character has been lost in the process of development for centuries, is more Are the best representatives. Dr. Nathan Singh (Jat History, p. 37) is of the opinion that the original elite of Jats is 'Sapta-Sandhav' region. He writes that one of the proofs of his being a typical Indian is that people of Jat caste are superior farmers and keeping buffalo is his special habit. Evidence of farming in India has been found before 10,000 years. Indian Jats carried buffalo to Iraq. Hukmsingh gives Mr. Jats to carry 'B' blood group in Europe.

 5. Chandravanshi Mool - In the Aryans, Kshatriyas who used to worship the moon and in the practice of the Samvat, used to calculate the time based on the movement of the moon, they were called Chandravanshi. According to the Bhagavata Purana, Brahma had a son, Atri, whose son was Som (Chandra). Som's sons were Mercury. Manu-daughter 'Ila' was married to 'Mercury'. Both of them have been reported to be the trend of the moon. His first son Pururava was his son 'Nahusha' and Nahusha's Yayati. The Jat caste has a relationship with the children of 'Yayati'. Sri Krishna was also born in the Chandravansh. Most of the groups in the Jats belong to the lunar lineage.

 The main Jat gotras classified in the Chandra dynasty are: Aabhira, Ahlawat, Ohlawat, Aka, Ohr, Ajmeria, Ajmedia, Anjuria, Anjia, Adharan, Andar, Andhala, Andhara, Oudh, Oudharan, Odra, Odhra, Ond, Oak, Andhra, Andhrana, Anga, Anjana, Anava, Bal, Bal, Balayan, Balyan, Cheema, Chyna, Chhina, Arka, Atri, Atreya, Ball, Ballaria, Baldwa, Thakurela, Banga, Bana, Bhadu, Bhatu, Bhati, Balhara, Bhoja, Bhuri, Bhuria, Bamraulia, erasure, Wednesday, Badhwar, Bodh, Bodha, Chakora, Chandhari, Chavel, Dahiya, Dohan, Dahan, Duhan, Daniwal, Dard, Daral, Dar, Diyar, Ora, Ore, Dusadh, Dosanjh, Gowdal, Gathwal, kathwal, kathia, katwar, gathoye, gathone, gathwal, gathna, gadad, gandhar, gandhari, gandhar, gandila, ghadir, gaina, gaina, gaina, gandhar, gandhal, gandhu, hans, hans, hansavat, harchatwal, hudah, Aichara, Jakhar, Jaggal, Janu, Johe, Lodha, Kalhan, Khirwar, Khirwal, Khinwal, Khirwali, Khare, Kitawat, Karami, Kiram, Kichar, Kuntal, Khutail, Khuntel, Khuntal, Kontail, Kuntha, Kundळ, Kairu, Kaurava, Kaswan, Lamboria, Madhu, Maderna, Madrak, Madra, Madrena, Madhan, Mad, Madha, Malla, Malla, Malay, Mahla, Mahlawat, Mahalan, Mahalania, Malli, Mahalwar, Mehla, Mela, (Mawliya, Mawla, Motsura, Nyol, Nohanian, Nohar, Yatesar, Nalwa, Nauhwar, Navveer, Nav, Netra, Netra, Yodheya, Nrig, Pandu, Pandur, Paraswa, Farswa, Pouruswal, Porus, Porus, Porus , Panhar, Panahi, Pundir, Four, Pawar, Ponwar, Por, Pauria, Punaria, Rathi, Saravag, Sinmar, Shivi, Sibi, Sibiya, Shivaj, Shur, Sura, Shyam, Shyokand, Shokin, Shioran, Sogaria, Sogarwal, Surahe , Doohan, Dahan, Daniwal, Suwal, Seva, Sevalia, Seyal, Syal, Talan, Talan, Tahalan, Talian, Yacht, Basatiya, Basati, Vasu, Vais, Baiswar, Vaisora, Vasora, Bochlya, Vrasoli, Johiya, Johil, Kulhari , Khichad, Mahil, Yatesar,

 6. Suryavanshi Mool - Kshatriyas among the Aryans who worshiped the Sun and used to calculate the time in the movement of the Samvat on the basis of the speed of the Sun, were called Suryavanshi. Kashyapa Rishi was born to Brahma's son, Marich. Kashyap's wife Aditi (daughter of Daksha) was born Vivaswan (Surya) and Ikshvaku was born to his son Manu from whom Suryavansha was born. Ram and Laxman were born in Suryavansh. Some lesser number of groups in Jats belong to Suryavanshis.

 The main Jat gotras classified in Suryavansh are as follows: Ajmedia, Asodhar, Buradak, Bharuka, Virk, Vrak, Varik, Chatta, Dharatwal, Dhanoye, Dagolia, Garuda, Gora, Gharuka, Gehlot, Gehlavat, Gohil, Inatar, Kak, Kakran, Kakrana, kakkur, kakatiya, kalsaman, kang, kang, kangri, kasya, kashya, kashia, kasyan, kashyap, kachhwaha, kachhwala, kush, kaswan, kuswan, kasuwan, kinha, kusuma, kushman, kushan, kushwaha, kodwa, khoya, khoya maurya , Maurya, Mauri, Bhadara, Langal, Langa, Langar, Lava, Lamba, Lamavanshi, Maan, Meiya, Myan, Miyala, Golia, Manga, Bajwa, Mahar, Maharaya, Maheria, Nalwa, Nehra, Yodheya, Nriga, Raghuvanshi, Rajyana , Rajan, Rajen, Rohitik, Vasu, Warsir, Yazania, Junava,

 7. Nagvanshi origin - Nag Kshatriya was the ruler of all India during the ancient times. The Nagavanshi Kshatriyas in India dated to 500 BC. From the year 500 AD. Among the Naga rulers, the most important and conflicting history is of the Takshasas and then of the Sheshnagas. Takshak in Panchanad (Punjab), Karkotak and Anantnag in Kashmir, Vasuki Nag in Marwar etc. have been very effective. Taxila, Tankashar, Singhpur, Tonk, Mathura, Karkotnagar, Indorepura, Nagaur, Padmavati, Kantipuri, Bhogavati, Vidisha, Ujjain, Purika, Pauni, Bharhut, Nagpur, Nandi-Vardhan, Eran, Paithan etc. have been important centers of Naga kings. Naga kings are described in various festivals and chapters of Mahabharata such as (1,35), (1,65), (2,9), (5,103), (14,4). The Aryan castes have been in conflict with these Nagvans. Nagvanshi people had small republics and considered any animal, bird or tree plant as a symbol of the state and worshiped it. These republics were also identified by these names. Historians have often forgotten that the majority of Jats are found to be from Nagvanshi Kshatriyas.

 Some of the Jat clans originating from Nagavansh are: Aage, Agharia, Airavat, Leghha, Ameria, Karad, Basath, Varnagal, Bakhar, Bale, Bareta, Bhamu, Bhad, Bhar, Bhargote, Bharasiva, Heavy, Bharwar, Bharwaria, Bhinchar, Bhuri, Bhuria, Bihal, Dahil, Dahiya, Denaviya, Dreyhu, Dawana, Darwana, Dasaniya, Devatra, Deu, Drehwal, Dhankhar, Dhangar, Dhandhwal, Dharan, Dhari, Dhaliwal, Dhaulwal, Dholya, Dhetarwal, Ghassal, Imeguh, Jevalya, Kalash, Kala, Kalidhaman, Kalu, Kalia, Kalkhande, Kaliravana, Kaleravana, Kaliravat, Kalya, Kalwaria, Kalyan, Kalishak, Kalamash, Kanwal, Karalia, Kharal, Kajal, Kanjalan, Karkara, Katteva, Khorwar, Khakhar, Kharwal, Kuthar, Karmir, Kuhad, Koyam, Kukana, Kukdaya, Kukar, Kokorani, Khokhar, Karsakar, Kullar, Kulak, Kureli, Kulhari, Kumud, Kunjar, Kundodar, Kushmandak, Lohmerod, Loat, Lohit, Madakalya, Madar, Mandia, Mundel, Mudwara, Mandla, Matwada, Machhar, Naga, Nag, Nagil, Nyo, Narwat, Nardania, Neel, Lil, Nimbad, Nitharwal, Odasi, Palawat, Pal, Pahal, Pahlav, Pandar, Pandu, Pandur, Pandul, Pandhari, Palardal, Pannan, Pannu, Pannam, Panu, Panu, Paliwal, Paliwal, Parsane, Pagwat, Padwal, Poonia, Phandan, F Enin, askale, pindel, panghal, pangar, pandul, gora, paudia, pathur, grandson, bhakar, bhaskar, bhankal, podoth, pehlaayan, rose, rojh, rotra, rajhadiya, rahal, rathi, rativar, sangu, samrao, sankhar, Sarang, Sutla, Saravag, Sitarwar, Sekwal, Sirswar, Sagasail, Sevada, Shyokand, Sankhunia, Sakel, Seungwa, Sangwa, Sivach, Seoul, Sagasail, Seshama, Shyor, Sikhwan, Srivagh, Shwitra, Sawau, Somra, Samota, Ciprota, Tanka, takha, dhaka, dhakarwal, toran, takshaka, takka, tokas, tagar, tarad, tarar, toras, pheasant, tutiya, tetarwal, tittarwal, tataran, tankor, tanak, ugrak, ogra, oola, unla, olan, olakh, Waharwal, Vaman, Bamal, Bawana, Vana, Varik, Varan, Varanwar, Baswan, Vavan, Vehan, Beniwal, Borana, Vauran, Vair, Vihaan, Birla, Lochg, Beelwan, Baulya, Bamal, Vinda, Barozwar, Bekarwal, Bohra, Bajia, Yolya etc.

 Native caste of Jat caste by social worker Vanita Kasani Punjab ,.

 Seal received in Indus Valley

 There is a difference of opinion among the historians and scholars on the original elites of the Jat caste. In the context of the maximum number (about 6000) gotras contained in the Jat caste, this difference of opinion is natural. If we believe that the original elite of the Jat caste is 'Saptasandhava', then we get closer to the truth.

 According to Dr. Nathan Singh (Jat History, p. 37), the original elite of the Jat caste is 'Saptasandhava'. He writes that with the new discoveries of archeology, it has been proved that the Indus Valley civilization is pre-Aryan. But the truth is also that during the Indus-Valley-Civilization period, as the study of the seals obtained from there shows, the man of India worshiped a goddess of power, had cattle, was loyal to such a yogi, Which had two horns on its head and around which there were snakes, rhinoceros, lions and elephants. Researchers speculate that this yogi may be Shiva. The presence of Shiva and his bull further indicates the fact that the Indus Valley civilization or the man before him used to do farming. It used to raise horse, elephant, bull etc. Also there was Shivopasak. He used to worship Snake. All these facts provide evidence of the presence of the Jat caste in the Indus-Valley period. In favor of this conclusion, there is a fact that Shivopasana is the dominant nature of Jat-caste. The Jats also neglect Brahma and Vishnu and have faith in Shiva. (Dr. Nathan Singh: Jat History, p. 72)

 One of the proofs of Jats being typical Indians is that people of Jat caste are excellent farmers, keeping bulls and buffaloes is their special habit. Evidence of farming in India has been found before 10,000 years. Indian Jats carried buffalo to Iraq. Hukmsingh gives Mr. Jats to carry 'B' blood group in Europe. The Jat caste is mainly concerned with the famous Aryan family found in India. The Aryan family living in India belonged to three dynasties - Nagavansh, Suryavansh and Chadravansh. The blood-relatedness of Jats is mainly with Nagavanshi and Chandravanshi Aryans, but some historians also consider them to be related to Suryavansh. During the repatriation of Yayati descendants, the Shakas, Scythians etc. also got mixed. These castes underwent socio-cultural integration with the Aryans. As a result of this, some historians consider the blood relations of Jats with Scythians.

 The historians Kanungo believe that the Jats were settled in Sindh during the Mahabharata period. Even before the Mahabharata war, there is mention of Jats in relation to Sindh region. During the reign of Duryodhana, the Jats and the Medes resided there and there were mutual wars. In the end, the Jats were victorious and started ruling over the rams. In time, a Jat chieftain persuaded both of them to remain affectionate and asked Maharaja Duryodhana to send a ruler for himself. On this, Duryodhana appointed his sister Dushala as the ruler of the Indus region.

 Jats going abroad is a concrete truth, but their return to India is equally true. For some time the Jat Aryans or their descendants had to stay in countries outside due to economic, social and political reasons, but returned to India once the conditions were favorable. In this process, they did not give up their language, culture and traditions. (Dr. Nathan Singh: Jat History, p. 38)

 Archaeologists have found some rock paintings in the excavation near village Urdain in Raisen district of Madhya Pradesh, which lived there 10,000 years BC. Presents evidence of cultivation. (Dainik Jagran: 1 February -1999).

 RB Dayaram Sahani of the ruins of Harappa in 1921 and R.D. Banerjee surveyed Mohan-Jodaro in 1927 and concluded that this civilization was 3000 years BC. Was present Sir John Marshall is of the view that the time of Indus Valley Civilization was from 3000 to 2750 BC. Belongs to CV Vaidya 'Mahabharata A Criticism', Mumbai 1904, p. According to 55-78, Jats believe that the year 3102 BC. Were existing On the basis of these facts, it can be confidently said that the Jat-caste existed during the Indus-Valley Civilization (Dr. Nathan Singh: Jat History, p. 73).

 Thakur Deshraj writes that after the Mahabharata war there was a political struggle due to which the Pandavas had to leave Hastinapur and Yadavas to Dwarka. 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. In the east-north, these people spread to Kashmir, Nepal, Bihar. Not only this, they also reached the Mongol country. It is said that the Pandavas 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 Mahabharata. These were the same people who are called from behind while coming to India under the names Shaka, Pallavah, Kushan, Yuchi, Hun, Gujar etc. [1]

 After the fall of Dwarka, the learned people who migrated to the western countries started to be called Gath and 'Jat' goti Geti due to language differences. [2]

 Ancient evidence of the origin of the word Jat is also a belief that the word Jat is an abrasive form of Yat in Sanskrit. Shri Ramlal Badaun resident has written in his book Jat Kshatriya History No. 1990 -

 Born in Yadu Kul, he had a son named Dharma from a son named Prithu Shruva. The son of that religion was Ushna, who was the yatra of one hundred (100) Ashwamedhas. Yat - means Yajna. Yat or Priest (Yajna) - Both are synonyms. The meaning of the word Yat is Yashta meaning Yajna and Shainai: In the lingua franca, Yat was called Jat because the syllable is changed to Japna like Yamuna, Yamuna from Yamuna, Jamadagni from Yamadagni, Jajaman from Yajman. This is the proof of Shrimad Bhagwat Purana Navam Skandha. It is also contained in the 36th verse of the 23rd chapter. The example of this Ushna Yat (Jat) has also come up in many other history books. So, this Jat Kshatriya noun is also a dynasty.

 From the known Jat word Banathakur Deshraj (Jat History: Thakur Deshraj, p. 101, 109) and Dr. Nathan Singh ('Jat History', p. 41) write that in relation to the origin of the word Jat, the most logical and language According to the science of science, it is reasonable to assume that the word Jat is derived from the word 'known' in Sanskrit. Or rather it is an aberration of the word 'known'. Chapter 82 of Mahabharata's Shanti Parva proves that Shri Krishna had created a gana-sangha of the blind and Vrishni castes. [3] Thakur Deshraj (Jat History, p. 89.) writes that in the Mahabharata period, Gana has been used as a union. At the time of Buddha, there were 116 democracies in India. In relation to the ganas, chapter 108 of the Mahabharata Shanti Parva is given in detail. In this, Yudhishthira asks Bhishma that in relation to the Ganas, please be pleased to tell me how they are enhanced, how to avoid the enemy's discrimination, how to conquer the enemies, how to make friends. How do we hide secret spells.

 Anarchy had widespread influence in India during the Mahabharata period. He has crossed the ultimate limit. In Magadha, there was a single state of tyrannical Jarasandha. In Hastinapur, there was a tricky trick to destroy Duryodhana Pandavas. The Chedi king Shishupala in the south was the confirmed feeder of Jarasandha. In Mathura, Kansa was tormenting the Yadavas by holding his father captive. Bengal King Hell, Kamrup Naresh Bhagadatta, North Assam's ruler Baan etc. were also working under the subordination of Jarasandha. In this way, the imperialist rulers in northern India had put the subjects in unbearable calamity. Seeing this situation, Krishna, with the help of Agraj Balarama, ended Kamsa and appointed Ugrasena 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 the union of the dark and the Vrishni clans. The members of the Sangh were related to each other, that is why the name of that Sangh was named 'Gyati-Sangh'. [4] [5]. [6]

 This 'Gyan-Sangh' person was not prominent. By joining this, the former name of a Rajkula, etc. were all over. He was known only by the name of Gyanti. It was a political association in which there were two parties. The leader of one was Shri Krishna and the other was Ugrasena. Gyan-Sangh established by Shri Krishna increased its influence on the basis of socialist principles and Shani-Shani Shri Krishna protected the suffering masses. Therefore, the Kshatriyas of this association became independent. Then in the Jain Agam named Kalpasutra, this knowledge-association was declared the famous clan of Kshatriyas. [7] It became famous in North India under the name of 'Nayanam Khattianan' i.e. the famous clan of Kshatriyas. Later, many of its knowledge-associations were formed. Some learned people also assumed the title of Emperor or King, which is called Rajajni, but the fame was in the name of their knowns. [8]

 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 Mahabharata 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'. In the books of the Prakrit language two thousand years ago, the place of Sanskrit 'J' and 'T' is found as 'T' in the books of Prakrit. This is also confirmed by the grammar's Pandit Becharadas ji. He has created a new Prakrit grammar based on many ancient Prakrit language passages, in which the rule has been written that Sanskrit 'J' is replaced by 'H' in Prakrit and similarly 'T' is replaced by 'T'. . [9] This fact is also confirmed by the inscriptions of Emperor Ashoka, which he had excavated on the pillars as dharmalis in 264-227 AD. In it also, the 'cut' of 'krat' and the 'mat' of 'dead' are found. Therefore, based on the above evidence, it is proved that the word 'Jat' is a variation of the word 'known' in Sanskrit. Therefore, just as the known word makes sense of the Sangh, similarly the word Jat is also a sign of the Sangh. [10]

 When did this transformation happen and when did the word 'Jat' come into existence. It is a matter of regret that in the struggle of Brahmin-Shramana and Buddhist religion, its history was destroyed due to Jats opposing Brahmin religion. Wherever, only a few signs of this history are left. Grammar scholar Panini was born in the eighth century AD in the village of Salatura in the ancient Gandhar state, which is currently in Afghanistan, using the form of 'Jat' metal in the Ashtadhyayi grammar to form the 'Jat Jhat Sanghate' formula. This confirms that the word Jat was coined in the eighth century before Isha. See Chapter 3 of the Ashtadhyayi Grammar, composed by Panini. The noun has a suffix in the noun from the cognate of the non-intricate way. Jat + dh and gh suffix are omitted as nouns of the words gh and j. A remains, meaning J + A is such a form. Then Chapter 7 of Ashtadhyayi, 2 Sutras 116 - 7. 2. 116 So Upadhyaya means that Upadha means that in Jat it gets increased or lengthened instead of A letter. Jat + a = jat [11]

 The antiquity of the word Jat, as mentioned above, in the struggle of Brahmin-Shramana and Buddhism, its history was destroyed due to Jats opposing Brahmin religion. But wherever there are only a few signs of this history left. Religion texts of all religions like Shahnama, Bible, Mahabharata and Ramayana mention Jat word or Jat gotra. Some facts indicating the antiquity of the word Jat are as follows:

 1. शिव की जटाओं से जाट की उत्पत्ति का सिद्धांत यद्यपि पौराणिक है और इसको इतिहास या विज्ञान की कसौटी पर नहीं कसा जा सकता परन्तु यह इससे एक बात तो साफ है कि सृष्टि के आदि में जाट प्राचीनतम क्षेत्रीय थे. Veerabhadra was part of Shiva from which Jats were born. उस समय भी जाट गणों के रूप में संगठित थे. यह सिद्धांत जाट की प्राचीनता सिद्ध करने में सहायक है.

 2. जैसा कि ऊपर वर्णन किया गया है सी. वी. वैद्य ('महाभारत ए क्रिटीसीज्म', मुंबई 1904, पृ. 55-78) मानते हैं कि जाट 3102 वर्ष ई.पू. भारत में विद्यमान थे. (डॉ नथन सिंह: जाट इतिहास, पृ.73)

 3. भाषा के आधार पर ऊपर बताया गया है कि 'जाट' शब्द 'जट' से बना है. व्याकरण भाष्कर महर्षि पाणिनि की ई.पू. 8 वीं शदी की अष्टाध्यायी पुस्तक में धातु पाठ में 'जट' व 'जाट' शब्द की विद्यमानता उनकी प्राचीनता का एक अकाट्य प्रमाण है. पाणिनि ने यह स्वीकार किया है कि 'जट' शब्द उसके पहले के व्याकरणविदों द्वारा भी प्रयोग किया गया है. पाणिनि के पूर्ववर्ती व्याकरणविद यस्क ने 'निरुक्त' में 'जाट्य आटनारो' का लेख किया है जिसका अर्थ संभवत: 'घुम्मकड़ जट' लिया जा सकता है. पाणिनि के बाद ई.पू. 5 वीं शदी के चन्द्र के व्याकरण में भी इस शब्द का प्रयोग हुआ है. 'अजय जर्टो हूणान्' वाक्य का प्रयोग कर उन्होंने संकेत किया है कि जाट अजेय हैं जिन्होंने हूणों को पराजित किया. अत: 'जाट' शब्द की उत्पत्ति तथा प्रचलन की उपरोक्त व्याख्या तर्कपूर्ण, वैज्ञानिक और सत्य है. [12]

 4. महाभारत शल्य पर्व अध्याय 44 में कार्तिकेय को सेनाध्यक्षों के अधिपति नियुक्त किया जाता है जिसमें अनेक राजाओं और सैनिकों ने भाग लिया. इनमें अनेक जाट गोत्र मिलते हैं तथा जट नामक एक सेनाध्यक्षों के अधिपति का उल्लेख भी है. ब्रह्मा ने स्वामी कार्तिकेय को अनेक वस्तुएं भेंट की थी, उनमें 'जट' नामक सेनाध्यक्षों का स्वामी भी था:

 एकाक्षॊ द्वादशाक्षश च तदैवैक जटः परभुःसहस्रबाहुर विकटॊ वयाघ्राक्षः कषितिकम्पनः (IX.44.54)5. प्राचीन ग्रन्थ 'शिव स्त्रोत' में शिव के एक सहस्त्र नामों का उल्लेख है. शिव स्त्रोत को महाभारत शल्य पर्व में भी उल्लेखित किया गया है, उसमें परमात्मा व परमेश्वर का एक नाम 'जट' भी दिया गया है. महाभारत के अनुसासन पर्व अध्याय 17 श्लोक 86 में शिव का नाम महाजट भी अंकित है -

 महानखॊ महारॊमा महाकेशॊ महाजटःअसपत्नः परसादश च परत्ययॊ गिरिसाधनः (XIII.17.86 )6. रामायण के किष्किन्धा काण्ड में जटापुर शहर का उल्लेख आता है. किष्किन्धा काण्ड शर्ग 42 में सुग्रीव विभिन्न दिशाओं में दल भेज कर सीता की तलास करवाता है. वह पश्चिमी दल के नेता सुषेण को पश्चिम का भूगोल समझाता है कि उसको सुराष्ट्र, बाल्हिका और चंद्रचित्र (मथुरा) प्रदेश मिलेंगे, तत्पश्चात समुद्र, सिन्धु नदी और ऊँचे पर्वत मिलेंगे. वह भारत के उत्तर-पश्चिम में स्थित विशाल पर्वतों का उल्लेख करता है. वह निर्देश देता है कि पश्चिम में आगे बढ़ने पर समुद्र के पास वन मिलेगा जिसमें केतकी, तमाल, नारियल आदि के वृक्ष हैं. उसके आगे मुरची और जटापुरम्, अवन्ती, अंगलेप आदि शहर हैं. स्पस्ट है कि जटापुरम् एक जाटों का शहर है.

 वेलातल निवेष्टेषु पर्वतेषु वनेषु च ।मुरची पत्तनम् चैव रम्यम् चैव जटा पुरम् ॥4-42-13॥7. डॉ महेन्द्रसिंह आर्य आदि इतिहासकार बाइबिल मुक़द्दस के पुराने अहदनामे के आधार पर लिखते हैं कि जाट क्षत्रियों तथा जाट नामक शहर का भी उल्लेख सीरिया देश के अंतर्गत आता है, जो जाटों की राजधानी थी. जुलीत नामक एक जाट पहलवान का भी उल्लेख आता है. बाइबिल के अनुसार ये घटनाएँ वर्तमान से 4000 वर्ष पूर्व की हैं. [13]

 8. डॉ एस.एम. युनुस जाफ़री लिखते हैं कि जाट का उल्लेख परसिया या इरान के कवि फिरदोसी (935–1020) द्वारा रचित इरान के राष्ट्रीय धर्मग्रन्थ शाहनामा में भी किया गया है. शाहनामा वस्तुत: सृष्टि की रचना से लेकर 7 वीं शदी में इरान की अरब विजत तक का इरान का इतिहास बताता है. जाट का उल्लेख रुस्तम और सोहराब नमक दो नायकों की कहानी में आता है. दोनों पिता पुत्र है और अपनी पहचान नहीं बताना चाहते हैं. सोहराब अपने पिता रुस्तम की तलास में सफ़ेद किले की तरफ बढ़ता है और वहां के रक्षक हुजीर से इरान के बहादुर नायकों के बारे में पूछता है - "... बहराम के बारे में और प्रसिद्द रुस्तम ....और प्रत्येक जाट के बारे में मुझे बताओ." [14]

 जाट संघ में शामिल वंशश्री कृष्ण के वंश का नाम भी जाट था. The descendants of Krishna, who are called Krishnia or Kasania, currently exist as a gotra of Jats. इस जाट संघ का समर्थन पांडव वंशीय सम्राट युधिस्ठिर तथा उनके भाइयों ने भी किया. आज की जाट जाति में पांडव वंश पाकिस्तान के पंजाब के शहर गुजरांवाला में पाया जाता है. गुजरांवाला से ही गूजर गोत्र का निकास हुआ और गूजर जाट गोत्र के रूप में राजस्थान के नागौर, बाड़मेर, पाली, जोधपुर आदि जिलों में आज भी पाए जाते हैं. राजस्थान के जयपुर जिले में पाण्डु जाट गोत्र आज भी रहते हैं. समकालीन राजवंश गांधार, यादव, सिंधु, नाग, लावा, कुशमा, बन्दर, नर्देय आदि वंश ने कृष्ण के प्रस्ताव को स्वीकार किया तथा जाट संघ में शामिल हो गए. गांधार गोत्र के जाट उत्तर प्रदेश में रघुनाथपुर जिला बदायूं, आगरा जिले के बिचपुरी, जउपुरा, लड़ामदा आदि गाँवों में, अलीगढ़ जिले में तथा मध्य प्रदेश के नीमच जिले में रहते हैं. यादव वंश के जाट क्षत्रिय धर्मपुर जिला बदायूं में अब भी हैं. सिंधु गोत्र तो प्रसिद्ध गोत्र है. इसी के नाम पर सिंधु नदी तथा प्रान्त का नाम सिंध पड़ा. पंजाब की कलसिया रियासत इसी गोत्र की थी. नाग गोत्र के जाट उत्तर प्रदेश में खुदागंज तथा रमपुरिया ग्राम जिला बदायूं में हैं. नागा जाट राजस्थान के नागौर, अलवर, सीकर, टोंक, जयपुर, उदयपुर, चित्तोड़ और जैसलमेर जिलों में तथा मध्य प्रदेश के खरगोन, इन्दोर और रतलाम जिलों में भी पाए जाते है. इसी प्रकार वानर/बन्दर गोत्र जिसके हनुमान थे वे पंजाब और हरयाणा के जाटों में पाये जाते हैं. नर्देय गोत्र भी कांट जिला मुरादाबाद के जाट क्षेत्र में है.[15]

 पुरातन काल में नाग क्षत्रिय समस्त भारत में शासक थे. नाग शासकों में सबसे महत्वपूर्ण और संघर्षमय इतिहास तक्षकों का और फ़िर शेषनागों का है. एक समय समस्त कश्मीर और पश्चिमी पंचनद नाग लोगों से आच्छादित था. इसमें कश्मीर के कर्कोटक और अनंत नागों का बड़ा दबदबा था. पंचनद (पंजाब) में तक्षक लोग अधिक प्रसिद्ध थे. कर्कोटक नागों का समूह विन्ध्य की और बढ़ गया और यहीं से सारे मध्य भारत में छा गया. यह स्मरणीय है कि मध्य भारत के समस्त नाग एक लंबे समय के पश्चात बौद्ध काल के अंत में पनपने वाले ब्रह्मण धर्म में दीक्षित हो गए. बाद में ये भारशिव और नए नागों के रूप में प्रकट हुए. इन्हीं लोगों के वंशज खैरागढ़, ग्वालियर आदि के नरेश थे. ये अब राजपूत और मराठे कहलाने लगे. तक्षक लोगों का समूह तीन चौथाई भाग से भी ज्यादा जाट संघ में शामिल हो गए थे. वे आज टोकस और तक्षक जाटों के रूप में जाने जाते हैं. शेष नाग वंश पूर्ण रूप से जाट संघ में शामिल हो गया जो आज शेषमा कहलाते हैं. वासुकि नाग भी मारवाड़ में पहुंचे. इनके अतिरिक्त नागों के कई वंश मारवाड़ में विद्यमान हैं. जो सब जाट जाति में शामिल हैं.[16] नागवंशी मूल के जाट गोत्रों की सूची ऊपर दी गयी है. इससे स्वत: स्पस्ट है कि काफी संख्या में नागवंशी लोग जाट संघ में शामिल हुए.

 जाटसंघ में सामिल लगभग 3000 गोत्रों की उत्पत्ति और विस्तार का विवरण जाटलैंड वेबसाइट (http://www.jatland.com/home/Gotras) पर उपलब्ध है. जाटसंघ में इतनी अधिक गोत्रों का समावेस इसकी प्राचीनता और प्राचीन काल में उपयोगिता को रेखांकित करता है. किसी भी मानवजातीय समूह में सम्मिलित सामाजिक समूहों की यह सर्वाधिक संख्या है.

 जाट संघ से अन्य संगठनों की उत्पतिजाट संघ में भारत वर्ष के अधिकाधिक क्षत्रिय शामिल हो गए थे. जाट का अर्थ भी यही है कि जिस जाति में बहुत सी ताकतें एकजाई हों यानि शामिल हों, एक चित हों, ऐसे ही समूह को जाट कहते हैं. जाट संघ के पश्चात् अन्य अलग-अलग संगठन बने. जैसे अहीर, गूजर, मराठा तथा राजपूत. ये सभी इसी प्रकार के संघ थे जैसा जाट संघ था. राजपूत जाति का संगठन बौद्ध धर्म के प्रभाव को कम करने के लिए ही पौराणिक ब्राहमणों ने तैयार किया था. बौद्धधर्म से पहले राजपूत नामका कोई वर्ग या समाज न था. [17] पौराणिक ब्राहमणों ने जिन नये चार नवक्षत्रियों को तैयार किया उनमें थे: 1.सोलंकी, 2. प्रतिहार, 3. चौहान और 4. परमार. यहाँ ध्यान देने योग्य बात यह है कि ये चारों वर्ग जाट गोत्रों में पहले से भी थे और अब भी विद्यमान हैं.

 अग्निकुल क्षत्रियबुद्ध के समय वैदिक धर्म ब्राह्मणों के नियंत्रण में आ गया था. इसमें कर्म काण्ड बढ़ गए थे. बुद्ध ने इसके विरुद्ध बगावत कर दी और नया बौद्ध धर्म चलाया. शनै-शनै क्षत्रिय वर्ग वैदिक धर्म त्याग कर बौध धर्मी बन गया. क्षत्रियों की वैदिक परम्पराएँ नष्ट हो गयी. पहले क्षत्रिय सूर्यवंशी या चंद्रवंशी कहलाते थे. ब्राहमणों ने इस से चिड़ कर पुराणों में यह लिखा दिया कि कलियुग में ब्राहमण व शूद्र ही रह जायेंगे और राजा शूद्र होंगे. ब्राहमणों ने बुद्ध धर्मावलम्बी क्षत्रियों को शूद्र की संज्ञा देदी. उस काल में समाज की रक्षा करना तथा शासन चलाना क्षत्रिय का उत्तर दायित्व था. वैदिक धर्म की रक्षा का जटिल प्रश्न ब्राहमणों के सामने उपस्थित हुआ. इस पर ब्राहमणों ने क्षत्रियों को वापिस वैदिक धर्म में लाने के प्रयास किये. ब्राहमणों के मुखिया ऋषियों ने अपने अथक प्रयास से चार क्षत्रिय कुलों को वापस वैदिक धर्म में दीक्षित करने में सफलता प्राप्त कर ली. आबू पर्वत पर यज्ञ कर के बौध धर्म से वैदिक धर्म में पुनः उनका समावेस किया. यही अग्निकुंड का स्वरुप है. [18]

 राजस्थान के दशरथ शर्मा इतिहासकार लिखते हैं कि असुरों का संहार करने के लिए वशिष्ठ ऋषि ने चार क्षत्रिय कुल उत्पन्न किये- चालुक्य, चौहान, परमार और प्रतिहार. [19]अबुल फजल ने आईने अकबरी में इनकी उत्पति आबू पर्वत पर महाबाहू ऋषि द्वारा बौद्धों से तंग आने के कारण अग्नि कुंड से होना लिखा है. (सन्दर्भ आईने अकबरी वि.2, प.214) चौहानों के बारे में आबू पर्वत पर अचलेश्वर महादेव के मंदिर में संवत 1377 ई.1320 के देवड़ा लुम्भा के समय के लेख में लिखा है कि सूर्य और चन्द्रवंश के अस्त हो जाने पर जब संसार में उत्पात कायम हुआ तो वत्स ऋषि ने ध्यान योग लगाया तब उनके ध्यान में और चन्द्रमा के योग से एक पुरुष उत्पन्न हुआ.[20]

 अबू पर्वत पर जो क्षत्रिय माने गए उनमें से 80 प्रतिशत नागवंशी जाट थे. शेष अहीर, गुजर, यादव आदि थे. उस समय राजपूत शब्द प्रचलन में नहीं हुआ था. वस्तुत नागवंशी जाट बौद्ध धर्म में थे. उनका हिन्दुकरण किया गया और नए क्षत्रिय वर्ग में विभाजन कर दिया गया. जो गोत्र जिस क्षत्रिय वंश में शामिल हुए उनका इतिहास वहीँ से माना गया. भाट व्यवस्था कायम की गयी. भाट अपना इतिहास वहीँ से लिखना शुरू कर रहे हैं इसलिए वर्तमान क्षेत्रीय वंशों की उत्पति आबू से मान रहे हैं. अग्निवंश में सम्मिलित चार क्षत्रिय वंशियों के वापस वैदिक धर्म में आने के बाद भी बुद्ध धर्म में क्षत्रिय अधिकतर थे अतः बौद्ध धर्मावलम्बी क्षत्रियों से इनकी अलग पहचान हेतु इन्हें क्षत्रियों के स्थान पर राजपूत कहकर पुकारा जाने लगा. ब्राहमणों ने इनको अन्य क्षत्रियों पर श्रेष्ठ सिद्ध करने की कोशिश की. [21]

 आबू पर्वत पर सातवीं शदी में चार क्षत्रिय कुलों को वापस वैदिक धर्म में दीक्षित करने में सफलता प्राप्त कर ली थी और इनको राजपुत्र या राजपूत कहा जाने लगा परन्तु यह शब्द कई शताब्दी बाद तक भी प्रचलन में नहीं आया. नाडोल प्लेट के लेख में राजपुत्र कीर्तिपाल का उल्लेख विक्रम संवत 1218 (ई. 1160) में चौहान शासकों द्वारा प्रयोग किया जाना प्रतिवेदित है. [22]

 References

 Jat Gatha - May 2015,p. 8-15 में भी यह लेख प्रकाशित हुआ है.