Avanti Varman
Samrat Avantivarman (also spelled Avanti Varman) was a remarkable 9th‑century king who founded the Utpala dynasty in Kashmir, ruling from 855 to 883 CE
Rise to Power & Governance
Grandson of Utpala, who had seized the weakened Karkota throne, Avantivarman was nurtured by minister Sura before ascending in 855 CE jagmohansharma.org+4en.wikipedia.org+4en.bharatpedia.org+4.
He ended decades of civil war, restoring peace and prosperity. With his genius engineer‑minister Suyya, he desilted the Jhelum, redirected its course, drained swamps, opened new agricultural lands, and notably slashed rice prices from 36 to 20 dinaras jagmohansharma.org+3en.wikipedia.org+3en.wikipedia.org+3.
Founding of Cities & Infrastructure
Established the cities of Avantipur (his new capital) and Suyyapura (modern Sopore), named after Suyya en.bharatpedia.org+5en.wikipedia.org+5en.wikipedia.org+5.
The engineering saga of Sopore is legendary: Suyya’s river cleanup once involved the king tossing treasury coins to attract villagers into the water, crowding it enough to expose underlying silt! en.wikipedia.org+1en.wikipedia.org+1.
Culture, Religion & Learning
A fervent patron of learning and religion, Avantivarman brought back Sanskrit scholars. Notables in his court included poets like Ratnakara, Ranakar, and Anandavardhana—the latter authored the influential Dhvanyaloka on poetics en.wikipedia.org+8en.wikipedia.org+8linkedin.com+8.
Built grand temples: Avantiswara (Shiva) and Avantiswami (Vishnu) in Avantipur, alongside Buddhist monasteries en.wikipedia-on-ipfs.org+12en.wikipedia.org+12en.wikipedia.org+12.
He also promoted religious harmony, banning animal slaughter for ten years at the start of his reign and protecting wildlife—especially birds around Wular Lake jagmohansharma.org+1jagmohansharma.org+1.
Legacy & Succession
Avantivarman’s reign brought stability, economic revival, spiritual transformation, and cultural flourishing. Remarkable ruins—particularly the carved pillars of Avantipur—still stand as testament to his era en.wikipedia.org+1linkedin.com+1.
Died in 883 CE. His son Sankaravarman succeeded him after a brief power struggle in 885 CE en.wikipedia-on-ipfs.org+7en.wikipedia.org+7linkedin.com+7.
In summary, Avantivarman stands out as a visionary ruler: engineering marvels, temple-building, scholarly resurgence, and humane policies all under his reign. His legacy is etched in Kashmir’s landscape, literature, and enduring spiritual traditions.
Bali Kingdom
(Wikipedia)
Bali Dwipa
914–1908
The maximum extent of Balinese Kingdom of Gelgel in the mid-16th century
Capital
Bedulu (Warmadewa period)
Samprangan (Majapahit period)
Gelgel (Gelgel period)
Klungkung (Nine Kingdoms period)
The Kingdom of Bali was a series of Hindu-Buddhist kingdoms that once ruled some parts of the volcanic island of Bali, in Lesser Sunda Islands, Indonesia. With a history of native Balinese kingship spanning from the early 10th to early 20th centuries, Balinese kingdoms demonstrated sophisticated Balinese court culture where native elements of spirit and ancestral reverence combined with Hindu influences – adopted from India through ancient Java intermediary – flourished, enriched and shaped the Balinese culture.
Because of its proximity and close cultural relations with the neighbouring Java island during the Indonesian Hindu-Buddhist period, the history of Bali Kingdom was often intertwined and heavily influenced by its Javanese counterparts, from Medang c. 9th century to Majapahit empire in 13th to 15th centuries. The culture, language, arts and architecture of the island was influenced by Java. Javanese influences and presences grew even stronger prompted with the fall of Majapahit empire in the late 15th century. After the empire fell to its Muslim vassal of Demak Sultanate, a number of Hindu Majapahit courtiers, nobles, priests and artisans, found refuge on the island of Bali. As a result Bali became what historian Ramesh Chandra Majumdar describes as the last stronghold of Indo-Javanese culture and civilisation. The Balinese Kingdom in subsequent centuries expanded their influence to neighbouring islands. The Balinese Kingdom of Gelgel for example extended their influences to Blambangan region in eastern end of Java, neighbouring island of Lombok, as far as western part of Sumbawa island, while Karangasem established their rule on western Lombok in later period.
Chauharmal
Chauharmal was born 6-7 hundred years ago. In the rural environment of Bihar, one such person, who struggled against the dictatorship of the zamindar, was born in the rich Dusadh family in Anjani village of Mokam area of Patna district. He said that we do not save such a rare person. Baba Chauharamal showed the path of struggle to the Dalits and Backwards. Baba Chauharmal had continuously raised his voice against exploitation and atrocities.
Baba Chauharmal belonged to everyone.
People of Dusadh community celebrating Baba Chauharmal Jayanti.
The total deity is considered to be 'Maharaj Chauharamal', some worship of this society is still alive like walking on fire, boiling and putting milk in hand and believing in God that nothing has happened till date, this worship has great glory and recognition. Which is still alive today.
The reality is that this dynasty came to Bihar in large numbers from Kshatriyas of 'Gohil dynasty' from Rajasthan to protect the Gajaji (Vishnu Paad) temple under the leadership of "Rana Lakha" to protect the Hindu religion. At that time there was Islamic power which committed violence in rape They used to believe, it was their religion to break temples and idols, there was no such thing as humanism within Islam, nor is it today, they have done this religion land with great valor and Spent his life in the defense of the temples, he remained here, time changed the circumstances, the guards who were changed, the barbaric power of the Mughals came and the sister daughters of the Hindus are not safe, everyone knows that in Hinduism, in the day of dawn And there used to be temples, but Islamic power destroyed everything, with the attack on the temples, the marriage stopped there, which used to take place on Bibah day. For thought to be indoors,
Untouchable from the protector ---!
Not only this, because the Bibah Mandap is built in the temples, then the signs of the temples are made in it, the girl is being sold, she is not able to get protection from the Islamic terrorists sometimes because the power of Muslims was the doli. But the danger came, the society accepted to keep the child of the gold in the bride's dolly as a option, so that the doli would not be safe from the Muslims.
There is no place for untouchability in society -!
In Sanatan Dharma Is touch - untouchability, discrimination or high - place low? So when we look at our original book, it appears that there is no place for all of these in our scriptures, it comes to mind that those who were the fighters in the society were the plan-driven methods, at that time In India, the Pathans were first ruled by the Mughals and finally the British also ruled, but the era of Mughal British was an era of tyranny and oppression that suppressed the fighting community, the fruit itself A good literature and ethnic history could not be created, in this way, fierce fighters like Gohil-Gehlot (Dusadh) were tried to suppress them in every way, thus their children forgetting the glory of their ancestors and are lost in the darkness in every way. Fell down.
Kshatriya clan -----!
Dusadh Jati is not mentioned in the lists of Brahmins, Kshatriyas, Vaishyas and Shudras or in any book, on the other hand, other than Colonel Tait, other writers have given evidence "Dusadh" is a branch of Kshatriyas, "Brahmin judgment" is also a branch of Dusadh Kshatriyas, in "Kshatriya dynasty Pradeep", "Dusadha" is considered as a branch of Kshatriyas. Page 409 of one hundred eleven hundred
Method of Worship --------
Adi Raja Rahup of Mewan dynasty grazing a cow in the forest got a two-edged sword by the grace of Lord Ekling and Yogi Harit Muni, due to which he became a very powerful king, even today, Dusadh worships the sword in his temple like King Shiladitya Prabhat In Bela, he used to worship the sun from the middle of the sun tank, in the same way, before sunrise, his children (Dusadh) also perform this puja with great pomp, and for their sacrifice,
Worshiping the brave -----!
Baba "Bahar Singh" is worshiped in Hindus, especially in the Dusadas, his glory song is also known as "Bahar" Gehlot Kshatriya was Singh surname. They seem to be Kshatriyas, especially in North Bihar, when they are worshiped, when we go to More district (Nepal), the name of "Raja Shailesh" is famous. He takes his name with great reverence and fear of hard work anywhere. Be it storm or storm, suspecting the name of King Shailesh End are two virtuous, the size of the sons of 'Bappa Rawal' Kulesh 'of corruption Shailesh Cittun was founded on the state, Maharaja Chauharmal is still available in Mokama of Patna. His kingdom was spread from Lakhisarai to Gaya. He was a Brahmin. This surname is the name of a branch of Gahlautas. For more information, you can find a large form in Rajput lineages.
Saint Tulsidas wrote in Ramcharit Manas
----------------------------------------
"Karma Prime World Kri Rakha, who quo Krhi So tasted the fruit "
Lord Krishna said the Gita --- ---------------------------------
" Maa Fleshu Kadachan "
Our own deeds make man high and low. We have to do our deeds, the past glory of this caste is 'Rana Sanga'. Taking care of 'Bappa Rawal', moving forward on the strength of our character, protecting Hindu society, Christian and Saving your society from Islam is the best time of this time Botkrisht act, remains to be religion be saved, Dusad country will get automatically saved and it is again his pride. Reference Text- (Brahmin Decision Text, Kshatriya Dynasty Pradeep, Caste Bhaskar, History of Backward Castes, History of Rajputana - Colonel Tat)हरिहर प्रथम और बुक्का राय प्रथम पासी
महाराजा छीता पासी
जनपद सीतापुर के पासी वीर शिरोमणि महाराजा छीता पासी जिनका जनपद सीतापुर के इतिहास में ऐतिहासिक योगदान रहा और अपने साम्राज्य में और इतिहास में अपने बाहुबल से अपना अपने साम्राज्य का और अपने कुल का नाम स्वणिम अछरो में इतिहास दर्ज कराया उनका नाम आज भी ससम्मान लिया जाता है और युगों युगों तक लिया जाता रहेगा !
सीतापुर का पुराना नाम छितया पुर था जिसे राजा छीता पासी ने बसाया था क्या आप जानते है ?
Ain-i-Akbari के "अनुसार इसका पुराना नाम छितिया पुर था" और लोकमत के अनुसार राजा छीता पासी ने अपने नाम से छितिया पुर नाम का एक नगर बसाया था जिसके ध्वंसवशेष टीले के रुप मे आज भी देखा जा सकता है जिसे पहले छीता पासी का टीला नाम से जाना जाता था "अवध गजेटियर" के अनुसार कालांतर में इसका नाम अपभ्रंश होकर सीतापुर हो गया ।
राजा छीता पासी का समयकाल 12 वी सदी माना जाता है राजा छीता पासी कन्नौज के राजा जयचन्द और आल्हा -ऊदल एवं लखनऊ बिजनौर के महाराजा बिजली पासी उन्नाव के राजा सातन पासी समकालीन थे , ऐसा मत है कि गांजर के कर वसूलने के प्रश्न को लेकर कन्नौज के राजा जयचन्द से बात बिगड़ गई थी और जयचंद ने गंजार का कर वसूलने के लिए गंजार पर चढ़ाई की थीं लेकिन असफल रहा लगातार 12 साल तक वह पासी राजाओं से कर वसूल नही कर पाया और वह पराजित भी हुआ गंजार के समस्त पासी राजाओं को लामबद्ध कर महाराजा बिजली पासी ने जयचंद से युद्ध के लिए मोर्चाबंदी की थी जिसमे राजा छीता पासी भी शमिल थे , जिनका किला वर्तमान सीतापुर में भग्नावशेष रुप संरक्षित है जिसमे राजा छीता पासी की आदमकद मूर्ती स्थापित है
सीतापुर के बारे मे एक किदवंती और भी है की रामायण के पात्र राजा राम की पत्नी सीता के नाम से इस क्षेत्र का नाम सीता पड़ा ।
सीतापुर में पासियो द्वारा शासित केंद्र - मोहाली , मितौली , सिधौली , बिसवां , लहरपुर , खैराबाद , मिश्रिख, मुहमदाबाद आदि था जिनके बारे में कहा जाता है अवध गजेटियर के अनुसार इनमें से मितौली का राजकुमार रजपासी हंसा बड़ा ही शाक्तिशाली था जिसका मोहाली के अहिबंस राजपूत राजा के बेटी के प्रश्न को लेकर विवाद हो गया था उस समय राजा हंसा बड़ा ही शक्तिशाली था जिसके सामने राजपूत राजा असहाय थे अन्ततः राजपूत अपनी बेटी की शादी राजपासी राजा हंसा से करने के लिए तैयार हो गए , परंतु राजपुतो ने छलपूर्वक बारात विदाई के समय राजा हंसा सहित सारे हजारों पासी सैनिकों के खाने में नशीला पदार्थ मिलाकर परोसा गया जब राजा हंसा सहित उसकी सेना बेहोशी की हालत मे पहुंचे तब मौका पाकर तुरंत अहिबंस राजपूतों ने धोखे से हमला कर बेहोश सैनिकों पर हमला कर सबको मार डाला इसी छल मे राजपासी हंसा वीरगति हुऐ ।
अवध गजेटियर और सीतापुर गजेटियर उस समय हुऐ इस भयानक कृत्य की पुष्टि करता है । जो कभी सीतापुर की धरती पर घटित हुई थी राजपूतों और मुसलमानों से पूर्व यहां पासी जाति का शासन था ।
स्रोत -
Oudh gazzettear N to z 1877, Sitapur district Gazetteerr 1905
Chamaraja Wodeyar IX
(Wikipedia)
Chamaraja Wodeyar IX
21st Maharaja of Mysore
Reign 1776–1796
Coronation 27 September 1776, Seringapatam
Predecessor Chamaraja Wodeyar VIII (older brother)
Successor Krishnaraja Wodeyar III (son)
Born 28 February 1774
Died 17 April 1796
Royal Palace, Seringapatam
Issue Krishnaraja Wodeyar III
Parents :
Father Krishnaraja Wadiyar II
Mother Honnajamma
Religion Hinduism
Chamaraja Wodeyar IX (28 February 1774 – 17 April 1796) was the twenty-first maharaja of the Kingdom of Mysore from 1776 for two decades until 1796.
Life
Chamaraja Wodeyar IX was a son of Chikka Devaraj Urs of Arikuthara of the Karugahalli family. After the death of his older brother and predecessor Chamaraja Wodeyar VIII, he was adopted by Maharani Lakshmi Ammani Devi, widow of Maharaja Krishnaraja Wodeyar II. He reigned under the controls of Sarvadhikari Hyder Ali and his son Tipu Sultan, like his three immediate predecessors did: Maharajas Krishanaraja Wodeyar II, Nanjaraja Wodeyar, and Chamaraja Wodeyar VIII.
In January 1786, Tipu Sultan seized total power, established the new state of Khudadad, and assumed the title of Padshah.
The maharaja died of smallpox at the Royal Palace of Seringapatam on 17 April 1796. Tipu Sultan deposed the Wodeyar dynasty and became sole ruler of Mysore Sultanate for the next three years, until his death in 17
Chutiya Kingdom
(Wikipedia)
Chutiya Kingdom
1187–1673
Coat of arms
The Chutiya Kingdom c. 13th century during the reign of King Gaurinarayan.
Capital
Swarnagiri (1187–1225)
Ratnapur (1225–1248)
Sadiya (1248–1524)
Common languages Assamese, formerly Chutiya language
Religion
Hinduism, Shaktism
Government Monarchy
Monarch
• 1187–1210 Birpal (first)
• 1522–1524 Nityapal (last)
Historical era Medieval Assam
• Founded by Birpal 1187
• Expansion under Gaurinarayan 1210 -1250
• Ahom-Chutiya war 1513 -17th century
• Siege of Sadiya 17 April 1524
• Disestablished 1673
Preceded by Succeeded by
KamarupaAhom kingdom
Today part of India
Part of History of Assam
Rulers of the Chutiya kingdom (1187 - 1524)
Birpal 1187- 1210
Ratnadhwajpal 1210- 1250
Vijayadhwajpal 1250- 1270
Vikramadhwajpal 1270- 1285
Gauradhwajpal 1285- 1305
Sankhadhwajpal 1305- 1325
Mayuradhwajpal 1325- 1343
Jayadhwajpal 1343- 1360
Karmadhwajpal 1360- 1380
Satyanarayan 1380- 1400
Laksminarayan 1400- 1420
Dharmanarayan 1420- 1445
Pratyashnarayan 1445- 1465
Yasnarayan 1465- 1480
Purnadhabnarayan 1480- 1500
Dharmadhajpal 1500- 1522
Nityapal 1522- 1524
Sutiya monarchy data
(Capitals of the kingdom)
Peacock Flag (Royal Flag)
Golden cat and sword (Coats of arms)
The Chutiya Kingdom (1187-1673), alternatively spelt Sutia, Chutia, Sutiya or Sadiya, was a state established by Birpal, a Chutiya chieftain in 1187 CE in the areas comprising the present-day Indian states of Assam and Arunachal Pradesh. Birpal was one of the numerous Chutiya chieftains/ rajas who ruled present-day Upper Assam and Arunachal Pradesh. Over the years he and his successors united all the Chutiya kings of Assam and Arunachal Pradesh in the hills and plains to form the greater Chutiya kingdom after the fall of Pala dominance. It was the largest kingdom in Assam after the fall of Kamrupa and before the rise of Ahom kingdom. The kingdom absorbed the ancient Pala dynasty of Kamarupa and reigned for over 400 years in eastern Assam and Arunachal Pradesh with its capital at Sadiya and Ratnapur. Swadhyadhipati/Sadhayapuriswar is the Assamese name for the king of the Chutiyas. Sadiya was the name of the kingdom as well its capital. It became the dominant power in eastern Assam in the 12th century and remained so until the 16th century with its domain from Parshuram Kund in the east to Vishwanath in the west.
It controlled the present Assam districts of Lakhimpur, Dhemaji, Tinsukia, parts of Jorhat, Dibrugarh, Sonitpur and East Siang, Subansiri, Lower Dibang, Lohit districts of Arunachal Pradesh.
Among the Chutiya kings was Gaurinarayan (Ratnadhwajpal), son of Birpal. He brought many other Chutiya groups into his kingdom. In 1224, Ratnadhwajpal defeated another Chutiya king named Bhadrasena, the king of Swetagiri, and conquered the area between Subansiriand Sissi rivers, i.e. present-day Dhemaji district. In 1228, he went on another campaign to further expand his kingdom and subjugate the Chutiya king Nyayapal (ruling the areas between Biswanath and Subansiri,i.e. present-day Biswanath and Lakhimpur districts) and marched toward Kamatapur, where he formed an alliance with the Kamata ruler by marrying a princess. Then he marched to Dhaka, and made friends with the Gauda ruler. The hostilities with the Ahoms began when the Chutiya Kingdom expanded to the south during which the Ahom king, Sutuphaa, was killed by the Chutiya king during a friendly negotiation. This conflict triggered a number of battles between the two sides which saw the great loss of men and money. The simmering dispute often flared till 1524 when the Ahoms struck the Chutiya Kingdom at its weakest state, took Sadiya and killed the then king, Nityapal. The Ahoms established their rule by instituting the position of Sadiyakhowa Gohain, a newly constituted position of frontier-governor in charge of Sadiya. But the Chutiya had dispersed to frontier regions, and continued raids against the Ahoms. It finally ended in 1673 when they fell under the domination of the Ahoms.
History
Chutiya Bhuyan chieftains
Bhuyans were chiefs of North Indian settlers who migrated to Assam in two separate groups once during the Mleccha rule of the 9th century and again during the Kamatapur rule in the 14th century. They were given land in central Assam by the Indigenous Mleccha and Kamatapur kings in order to promote Sanskritisation in Assam. The first group was called the Baro-Bhuyans. The Baro-Bhuyans settled in the region west of the Chutiya kingdom i.e. parts of the present-day districts of Darrang and Sonitpur. The Bhuyan status at that time was open to royals of any ethnicity and the rule was a confederation type, due to which many Chutiya chieftains of Sonitpur and Lakhimpur districts also adopted the title. These were known as the Chutiya Bhuyans who ruled as sovereign states until Gaurinarayan brought them under the greater Chutiya kingdom in the early 13th century.
Foundation
The founder of the medieval greater Chutiya kingdom was Birpal who claimed descent from the legendary Bhishmak and reigned in 1187. He ruled over 60 clans with his capital on a hill called Swarnagiri and assumed the title of Gayapal. He was succeeded by his son Sonagiri assuming the title of Gaurinarayan.
Some existing weaponry used by the Sutiya kings
Gaurinarayan alias Ratnadhwajpal was one of the most powerful Sutiya kings. He brought under his sway the tribes of neighboring mountains; the Rangalgiri, the Kalgiri, the Nilgiri, the Chandragiri, and the Dhavalgiri. He conquered the whole northeastern region of Assam which included the areas of present-day Arunachal Pradesh and assumed the title "Lord of Hills". In the year 1224, with a large army, he descended on the valley of Brahmaputra, attacking and deporting another Chutiya king, Bhadrasena, ruler of the Swetagiri. In the expedition, he gained rich booty and many prisoners of war belonging to the Brahmin, Tanti, Sonari, Sutar and Kumar classes and settled them in various parts of the kingdom. He built his capital at Ratnapur (Majuli), hence also called Ratnadhwajpal and used certain techniques to advance the agricultural system in the kingdom. The neighboring Chutiya king, Nyaya Pal surrendered with costly gifts even before he was attacked. To cement the alliance, he married the daughter of Nyayapal. He built a line of forts along the foot of the bills against inroads by the hill tribes and built large tanks and temples for his people. In Kamatapur, when Kamateswar refused his daughter for one of the Gaurinarayan sons, the king marched against him, constructing a road with forts at certain intervals. Alarmed at the energy displayed by his troops, Kamateswar agreed to give one of the princesses in marriage to the Sutiya prince.
These expeditions by Gaurinarayan took Chutiya Kingdom to supremacy to such an extent that after a few years the impact of his power was felt even by the Gauda ruler. The Gauda ruler, possibly Khesav Sen, made friends with Gaurinarayan who sent one of his sons to that country to be educated. Unfortunately, the Sutiya Prince died there and the corpse was sent to Gaurinarayan, who was then engaged in building a new city. He named the city as Sadiya (Sa-Corpse, Diya-Given) which later on became the capital of the Chutiya Kingdom. Extensive remains of buildings and fortifications built during the rule of the Sutiyas near about Sadiya still point to the importance of the region in the past.
During the reign of Ahom king Sutuphaa, there were frequent skirmishes between Ahoms and Sutiyas. In 1376, Sutuphaa was killed by the Sutiya King Jayadhwajpal during a friendly encounter. During the following years, both sides were involved in numerous battles.
Ahom-Sutiya conflicts (1513-1522)
Dhirnarayan alias Dharmadhwajpal, engaged in many battles with the Ahoms. In 1513, in a battle with the Ahoms, king Dhirnarayan attacked the Ahom Kingdom both by land and water. The Ahom were victorious in the battle fought at Dikhoumukh. Later in 1520, the Sutiyas invaded Ahom territory twice; in the second invasion the Sutiyas killed the Ahom commander and were successful in defeating the Ahoms in the battle fought at Dihing.
Downfall
The kingdom saw its weakest state under Nityapal, the husband of Dhirnarayan daughter Sadhani. In 1522, Dhirnarayan due to his growing age passed down his throne to Nityapal. The Sutiya nobilities and ministers resisted the decision of giving away the throne to Nityapal. In 1524, due to Nityapal incapable rulership, the Ahoms taking advantage of this chance attacked a much weaker Chutiya Kingdom. As a partial culmination of the inter-kingdom feud, the Ahoms took Sadiya and killed Nityapal. Further to strengthen their position, the Ahoms set up colonies in the Sutiya country and a number of Brahmins, blacksmiths and artisans were deported from Sadiya to Charaideo. However the Sutiyas went to the countryside where they were still in power and continued their fight against the Ahoms to reclaim their lost territories. The conflict went on for the next 150 years until it finally ended in 1673 when the Sutiyas fell under the domination of the Ahoms and were absorbed into their state.
Rulers (1187 - 1524)
List of Rulers
YearsReignNameOther names
1 1187 - 1210 23 y Birpal Gayapal
2 1210 - 1250 40 y Ratnadhwajpal Gaurinarayan
3 1250 - 1270 20 y Vijayadhwajpal Shivanarayan
4 1270- 1285 15 y Vikramadhwajpal Jagatnarayan
5 1285 - 1305 20 y Gauradhwajpal Pramonarayan
6 1305 - 1325 20 y Sankhadhwajpal Harinarayan
7 1325 - 1343 18 y Mayuradhwajpal Goluknarayan
8 1343 - 1360 17 y Jayadhwajpal Bijonarayan
9 1360 - 1380 20 y Karmadhwajpal Nandeshwar
10 1380 - 1400 20 y Satyanarayan
11 1400 - 1420 20 y Laxminarayan
12 1420 - 1440 20 y Dharmanarayan
13 1440- 1465 25 y Pratyashnarayan
14 1465 - 1480 15 y Yasnarayan
15 1480 - 1500 20 y Purnadhabnarayan
16 1500- 1522 22 y Dharmadhwajpal Dhirnarayan
17 1522 - 1524 2 y Nityapal Chandranarayan/Nitai
Geography
The Sutiyas held the areas to the north of Brahmaputra from Parshuram Kund in the east to Vishwanath in the west which represents the areas of Dhemaji district, Lakhimpur district and Sonitpur district of present Assam. To the north, it controlled the present Miri Hills, Abor Hills and the Mishmi Hills (Rangalgiri, Kalgiri, Nilgiri, Chandragiri, Dhavalgiri) in the state of Arunachal Pradesh. To the south of the Brahmaputra, it had parts of Dibrugarh district and almost the entire Tinsukia district under its rule.
Chithira Thirunal Balarama Varma
From Wikipedia, the free encyclopedia
Sri Chithira Thirunal Balarama Varma
Darbari dress of Maharajah
Reign 7 March 1924 – 1 July 1949
Coronation 7 August 1924
Predecessor Moolam Thirunal
Regent Pooradam Thirunal Sethu Lakshmi Bayi (1924–31)
Successor Monarchy abolished; Uthradom Thirunal Marthanda Varma (titular)
Born 7 November 1912
Travancore
Died 20 July 1991 (aged 78)
Thiruvananthapuram
Names
Sree Padmanabhadasa Vanchipala Sree Chithira Thirunal Balarama Varma
Father Ravi Varma of Kilimanoor
Mother Amma Maharani Moolam Thirunal Sethu Parvathi Bayi
Sree Padmanabhadasa Sree Chithira Thirunal Balarama Varma GCSI GCIE (Malayalam: ശ്രീ പത്മനാഭദാസ ശ്രീ ചിത്തിര തിരുനാൾ ബാലരാമവർമ്മ, 7 November 1912 – 20 July 1991), popularly known as Sree Chithira Thirunal, was the last ruling Maharaja of the Princely State of Travancore, in southern India until 1949 and later the Titular Maharajah of Travancore until 1991. Sree Chithira Thirunal was the eldest son of Junior Maharani of Travancore, H.H. Sree Padmanabhasevini Vanchidharmavardhini Rajarajeshwari Maharani Moolam Thirunal Sethu Parvathi Bayi, and Sri Pooram Nal Ravi Varma Koyi Thampuran of the Royal House of Kilimanoor. He was privately educated, and became the Maharajah of Travancore, at the age of 12, upon the death of his maternal great uncle, the then Maharajah of Travancore Sree Moolam Thirunal, on 7 August 1924. He reigned under the regency of his maternal aunt, Sethu Lakshmi Bayi (1924–31), until he came of age and was invested with full ruling powers on 6 November 1931.
The period of Sree Chithira Thirunal's reign witnessed many-sided progress. He enacted the now famous Temple Entry Proclamation in 1936, established the University of Travancore (now the University of Kerala) in 1937. The Women Studies Journal Samyukta reports that, 40% of the Travancore's revenue was set apart for education, during the reign of Sree Chithira Thirunal. Thiruvananthapuram International Airport, Travancore Public Transport Department renamed Kerala State Road Transport Corporation, Pallivasal Hydro-electric Project, Fertilisers and Chemicals Travancore (FACT) etc. were established by him. Historians like A. Sreedhara Menon credit him for the industrialization of Travancore as well.
According to researchers, the Punnapra-Vayalar uprising in 1946 which led to the death of hundreds of Communist Party workers, the declaration of an independent Travancore in 1947, and allowing too much power to his Prime Minister, Sir C. P. Ramaswamy Iyer, would represent the negative aspects of Sree Chithira Thirunal's reign.
Upon India's independence from the British on 15 August 1947, Sree Chithira Thirunal initially chose to keep his domain an independent country. As this was unacceptable to the Govt. Of India, several rounds of negotiations were held between the Maharaja and the Indian representatives. Finally an agreement was reached in 1949 and Sree Chithira Thirunal agreed to merge Travancore officially as a part of the Union of India. In 1949, Travancore was united with Cochin, and Sree Chithira Thirunal served as the first and only Rajpramukh (Governor equivalent) of the Travancore-Cochin Union from 1 July 1949 until 31 October 1956. On 1 November 1956, the state of Kerala was created by uniting the Malayalam-speaking areas of the Travancore-Cochin Union with Malabar, and Sree Chithira Thirunal's office of Rajpramukh came to an end.
Sree Chithira Thirunal was an Hon. Major General with the British Indian Army and the Colonel-in-Chief and the Supreme Commander of the Travancore Military and of the Travancore-Cochin State Forces, for the period 1924–56. He became an Hon. Colonel in the Indian Army since 1949, as the Travancore Military was integrated by him into the former, as the 9th (1st Travancore) and the 16th Battalion of the Madras Regiment (2nd Travancore). After the Constitutional Amendment of 1971, he was stripped of his political powers and emoluments from the privy purse by the Indira Gandhi government. At the age of 78, after suffering a stroke, he fell into a coma for nine days and died on 20 July 1991. Along with the Sree Chitra Thirunal Institute of Medical Sciences and Technology, many other charitable trusts were established using the funds, land and buildings provided by him. Sree Chithira Thirunal also sponsored the higher education of a young K. R. Narayanan who went on to become the 10th President of India.
Early years
Maha Raja Rajya Sree Kilimanoor Pooram Nal Ravi Varma Kochu Koyi Thampuran Avergal (b.1885) - Father of Maharajah Sree Chithira Thirunal
Amma Maharani Sethu Parvathi Bayi – Mother of Maharajah Sree Chithira Thirunal
Sree Chithira Thirunal was the eldest son of Sethu Parvathi Bayi, popularly known as "Amma Maharani", the Queen Mother and Junior Maharani of Travancore, by her consort, Ravi Varma Kochu Koyi Thampuran of Royal House of Kilimanoor, a Sanskrit scholar and the great-nephew of the celebrated painter Raja Ravi Varma. He was born on Deepavali day on 7 November 1912, as the Heir Apparent to the throne of Travancore. His siblings were Karthika Thirunal Lakshmi Bayi and Uthradom Thirunal Marthanda Varma. Sree Chithira Thirunal's mother, Sethu Parvathi Bayi, was distantly related, by birth, to the royal house of Travancore in the direct female line. In 1900, following the absence of heirs in the Travancore Royal Family, she had been adopted by her maternal great-aunt. According to the matrilineal traditions of the Travancore Royal Family, Sree Chithira Thirunal, at the time of his birth, was proclaimed the Heir Apparent of Travancore with the title of : Sree Padmanabhadasa Maharajkumar Sree Balarama Varma II, Elaya Rajah (Crown Prince) of Travancore.
Education
At the age of 6, Sree Chithira Thirunal began his education under tutors specially chosen by his uncle, Maharajah Sree Moolam Thirunal, in subjects like Malayalam, Sanskrit, Tamil, English, Mathematics, History, Geography, General Literature, Art and Culture. His early education in Malayalam and Sanskrit was imparted by the eminent scholar of the time, Sri Attoor Krishna Pisharody and in English by Mr. Dowel I.C.S (Indian Civil Service) and T. Raman Nambeeshan. Later he had his higher education under Captain G. T. B. Harvey, and Mr. Dutt I.C.S (Indian Civil Service). At the age of 16, also began his training in State Craft and Administration, for two years, in Bangalore. Sree Chithira Thirunal lived in Bangalore till 1 July 1931 and also acquired knowledge in practical administration for 15 months, under the guidance of Krishnaraja Wodeyar IV, the Maharajah of Mysore. The head tutor of Sree Chithira Thirunal, Captain. Harvey, quoted in his report to the Travancore government that : His Highness is an intelligent and willing pupil and his educational progress has been quite satisfactory. His mental equipment and the present standard of his knowledge in English, Malayalam and other subjects like Mathematics, History and Geography are higher than those laid down by the Committee ruling 'Minor Ruler's Education and Training in Administration'. His Highness continued to make very satisfactory progress in his studies and that mental progress and expansion of personality have been marked and rapid. The establishment of a separate household, has resulted in much greater self-reliance, initiative and power of decision. Opportunities for studying the laws and institutions of a progressive State have greatly broadened His Highness' experience and enlarged His Highness' sympathies and interests. By the time he reached the majority age of eighteen, Sree Chithira Thirunal, had finished his administrative training in Mysore and returned to Travancore.
Maharajah of Travancore
Maharaja Sree Chithira Thirunal after his investiture ceremony in 1931
Even after turning eighteen, Sree Chithira Thirunal's investiture ceremony wasn't done and his accession to full power looked unlikely, as rumours were spread about him that he was not mentally stable and hence not qualified to occupy the throne. His mother, Maharani Sethu Parvathi Bayi, contacted Sir C. P. Ramaswamy Aiyar, a family friend, who then presented Sree Chithira Thirunal's case to the then Viceroy of India, Lord Wellington, and arranged a meeting between the two. After meeting the young Monarch, the Viceroy was highly impressed and found the rumours baseless, and thus all the obstacles, in Sree Chithira Thirunal's accession to power, were removed. As Sree Chithira Thirunal was quite young, and because of the amount of controversy that had been swirling around him, Viceroy Lord Wellington insisted that Sir C.P. must become the Legal and Constitutional Adviser to the young Monarch. Sree Chithira Thirunal attained full ruling powers on 6 November 1931, with the title : Major General His Highness Sree Padmanabhadasa Vanchipala Sree Chithira Thirunal Sir Balarama Varma II, Manney Sultan Maharajah Raja Ramaraja Bahadur, Shamsher Jang, Maharajah of Travancore, Knight Grand Commander of the Most Exalted Order of the Star of India, Knight Grand Commander of the Most Eminent Order of the Indian Empire. As was customary, he took the regnal name Sree Chithira Thirunal as he was born under the Chithira nakshatram or star. ln his speech, after assuming full power as the Maharajah of Travancore, he declared : "It is my hope that I shall be enabled by God’s grace to earn the affection and esteem of all communities and classes amongst my people whose advancement in every department of life will be my perpetual pre-occupation and my sole aim."
All Travancore Maharajahs including Sree Moolam Thirunal conducted Hiranyagarbham ceremony. Sree Chithira Thirunal is the only Maharajah of Travancore not to have conducted Hiranyagarbham or Tulaapurushadaanam as he considered these as extremely costly ceremonies thereby making himself a Nair and not a Samantha Kshatriya. Sree Chithira Thirunal was able to secure the services of eminent statesman, Sir C.P.Ramaswami Aiyar, who initially served as his Legal and Constitutional Adviser and later as his Prime minister, for several years. Sree Chithira Thirunal went abroad, on a foreign tour, commencing on 8 April 1933 and visited England, Belgium, Germany, Switzerland and Italy etc. He had met with King George V in London and Pope Pius XI at the Vatican. Sree Chithira Thirunal also had a beautiful palace built for him named Kowdiar Palace, finished in 1934 prior to the wedding of his sister Maharani Karthika Thirunal Lakshmi Bayi with Lt. Col. G. V. Raja. It was previously an old Nalukettu, given by Maharajah Sree Moolam Thirunal to Sree Chithira Thirunal's mother Sethu Parvathi Bayi in 1915.
Bicameral assembly
In 1932, Sree Chithira Thirunal conducted a Constitutional Reform by forming the first Bicameral Legislature there by reducing some of his political powers. The Legislative Council of Travancore and Sree Moolam Popular Assembly were replaced with a formal bicameral system consisting of an Upper House—the Travancore Sree Chitra State Council, and a Lower House—the Sree Moolam Assembly. It was specified that not less than 55% of the members should be elected and no more than one third should be officials. In the case of the Assembly, not less than 48 members were required to be elected. Of not more than 24 nominated members, 12 should be officials. The Assembly had 72 members while the Sri Chitra State Council had 37 members. This bicameral system continued to function till September 1947, until it gave way to a constituent assembly that later led to the merger of Cochin state and the eventual joining into the Indian Union. The new bodies started functioning from 1 January 1933. The Assembly could vote on the budgetary demands for grants with powers to reduce and omit items. For the first time, a Public Accounts Committee was created making the executive increasingly accountable to the legislature. The Prime Minister (Dewan) was the President of both the Houses. The Assembly elected its own Deputy President and the term was four years. But Ezhavas, Christians and Muslims feared that the new reforms would secure for them only a few number of seats in the enlarged legislature than the Nairs. They demanded dividing the seats on the basis of population and they decided to abstain from voting and thus Abstention movement began in Travancore. The government finally acceded to protesters demand and introduced Communal Reservation on appointments in the Travancore Government Service.
Important regulations
In 1932, Sree Chithira Thirunal passed The Travancore Kshatriya Regulation (excluding Travancore Royal Family), for the first time, to define and amend laws related to succession, marriage & or its dissolution, property management and maintenance. The same year, the Travancore Muslim Succession Regulation was also passed to amend and define rules of succession among Muslim community. Another important bill passed in 1932 was The Jenmi-Kudiyaan Regulation. This bill proclaimed that the landlord (jenmi) will not have any right, claim or interest in the land holding except the right to receive land dues (jenmi karam). The right to review or enhance the jenmikaram rested with the government. This bill gave complete freedom for tenants (kudiyaan) over the tenant land, for the first time in history, without the interference of the landlords (janmi). It also stated that the tenant should pay the land dues to the government, in order to prevent exploitation and the government will then remit the dues to the land lords. Sree Chithira Thirunal also concentrated on improving the condition of women and children. In Travancore, women were held in high respect due to the matrilineal law of inheritance, and widow remarriage was prevalent in majority of the communities. But widow remarriage was prohibited among certain communities like Vellalas, Nambuthiris, Potties, and many Brahmin communities in Travancore also. For Brahmin communities, other than Nambuthirs and potties, pre-pubescent marriage was also compulsory. So in order to stop the sufferings of widows and to prevent child marriages and other similar social evils and for the betterment of women, several new Bills were passed were passed by the King: The Travancore Hindu Widows Remarriage Regulation (1938), The Travancore Child Marriage Restraint Act & The Travancore Suppression Of Immoral Traffic Act (1941), The Travancore Maternity Benefit Act (1943) etc. aimed at the betterment of women and children.
Educational reforms
Sree Chithira Thirunal established the University of Travancore (now the University of Kerala) in under The Travancore University Regulation in 1937. The need for a separate University for Travancore had been felt for long. Two Committees were appointed to enquire into the question of establishing a separate University, in 1919 and 1924. After considering their recommendations, on 1 November 1937, Sree Chithira Thirunal issued the University Act. Special emphasis was given to vocational education to meet the requirements of modern conditions. The administration of the Government Colleges and the control of all the Private Colleges in the Kingdom were transferred to the University. The Institute of Textile Technology, an Engineering College and a Central Research Institute to carry on research in Pure and Applied Sciences, were also started. A Department of Marine Biology was another significant addition. Institutions like the Observatory, the Public Library and the School of Arts were also placed under the University. He also formed a new form of University Training Corps, viz. Labour Corps, preceding the N C C, in the educational institutions. The expenses of the University were to be met fully by the Government. The College Of Engineering, Medical College Hospital at Ulloor, Trivandrum's SAT hospital were created at Sree Chithira Thirunal's behest. The Travancore Primary Education Act by which Sree Chithira Thirunal introduced Free, Universal and Compulsory Education irrespective of caste, gender etc. The Act also prohibited child labour and also prohibited religious instruction in schools, thus making education completely secular.
Industrial and infrastructure development
According to historian, A. Sreedhara Menon, Sree Chithira Thirunal also initiated industrialization and increased the role of the public sector in Travancore. He introduced heavy industry in the State and established giant public sector undertakings. As many as twenty industries were established, mostly for utilizing the local raw materials such as rubber, ceramics and minerals. A majority of the premier industries running in Kerala even today were established by Sree Chithira Thirunal. Travancore Rubber Works, Kundara Ceramics, Fertilisers and Chemicals Travancore (FACT), Travancore Titanium Products Ltd, Travancore-Cochin Chemicals, Punalur Paper Mills etc. are some of the industries started by him. Historian A. Sreedhara Menon referred to the administration of Sree Chithira Thirunal as 'enlightened' as his reign saw remarkable progress in the fields of education, economy, defence & society as a whole.[23] Thiruvananthapuram International Airport, Public Transport Department (renamed Kerala State Road Transport Corporation), Pallivasal Hydro-electric project etc. was begun by him.
Art, sports and culture
Sree Chithira Thirunal patronized musicians, artists, dancers and Vedic scholars. He appointed, for the first time, an Art Advisor to Government, Dr. J. H. Cousins. He also inaugurated an art gallery named Sree Chitra Art Gallery, features a unique collection of traditional and contemporary paintings, including the works of Raja Ravi Varma, Nicholas Roerich, Svetoslav Roerich, Jamini Roy, Rabindranath Tagore, V. S. Valiathan, C. Raja Raja Varma, and K. C. S. Paniker. Sree Chithira Thirunal also started efforts to popularize Carnatic Music, especially the works of his ancestor & Maharaja Swathi Thirunal Rama Varma. He assigned musicians Muthiah Bhagavathar and Semmangudi Srinivasa Iyer for this task. In 1939, Sree Chithira Thirunal started Sri Swathi Thirunal Music Academy (renamed as Sree Swathi Thirunal College of Music in 1962) with the primary objective of popularizing the Maharajah Sree Swathi Thirunal kritits (compositions). Nellikkampatty Game Sanctuary (renamed Periyar National Park and Wildlife Sanctuary (PNP)) was also created under his instructions. Sree Chithira Thirunal supported the vision and untiring works of his brother-in-law, Lt. Col. G. V. Raja, in the fields of Sports and Tourism. Lt. Col. G. V. Raja was synonymous with the establishment of Royal Flying Club, renamed Thiruvananthapuram International Airport and development of tourism in Travancore as well as Kerala. However, The Travancore Dramatic Performances Act in 1939 is considered by researchers as an attack on freedom of expression, as it prohibited materials that criticized the British Emperor or the government.
Banning of untouchability and Temple Entry Proclamation
During and immediately after the Vaikom Satyagraha, the general public started to support the temple entry movement in Kerala and due to the participation of Mahatma Gandhi, it got all India level importance as well. The Travancore Government, under the reign of Maharajah Sree Chithira Thirunal, decided to appoint a Temple Entry Enquiry Committee. The committee was formed on 25 November 1932 as per the order of the Maharajah. The committee was required to report on the subject of Temple Entry for the dalits, and appointed V.S. Subramania Aiyar as its president. But the Committee took a negative stance against Temple Entry and advised against the temple entry citing the possibility of civil disorder from the part of the upper castes.
The committee made the following observations regarding the temple entry:
If temple entry is allowed, one result apprehended is that the opposition from a fairly large section of Savarnas (upper castes) is likely to lead to breaches of the peace. But the Government should be able to take the necessary precautionary measures. Any change in the matter of temple entry could be made only with the advice and concurrence of Vaidiks (Brahmin priests), Vadhyans (Hindu religious teachers), Thantris and the Azhvanchery Thamprakkal and men learned in the religion and conversant with present day world movements.
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The committee also suggested certain methods to the government by which the rigour of the custom, that excluded the dalits from the temple, might be softened. The Committee stated that Hindu community is bound to take immediate and adequate measures for the upliftment of the dalits, socially and economically, and it should be done independently of the question of temple entry.
The committee suggested for this following steps for the upliftment of dalits:
Theendal (distance of pollution) should be removed by appropriate legislative measures, subject to reservations in the matter of entry into temples and into their adjuncts like temple-tanks, temple-wells, Homapura (places where prayer rituals were conducted), Anakottils (places where elephants are cared for) etc.
Public tanks used for bathing purposes should be thrown open, after separate cisterns are attached to them or portions of them are walled off, where people could wash their clothes, etc. before getting into the tanks for bath.
Public wells should be thrown open, after they are provided with cisterns, in which water should be stored from the wells by Municipal or Health Department employees, and from which water should be drained through taps.
Government sathroms[what language is this?] (inns) should be thrown open, after they are provided with separate kitchens, as in the case of such as are already open to all classes.
The above four observations were immediately put into action by the government and thus all restrictions on the usage of public amenities, like roads, wells, tanks etc. by the dalits, were removed. The practice of theendal (distance of pollution) or untouchability was immediately banned.
Arrangements should be made for providing Bhajanamadoms (prayer centres), instituting religious lectures, opening schools for adult instruction, and having proper housing and sanitation and the adequate supply of wells and tanks for such Avarna Communities as in the opinion of Government require such assistance. This item may be so worked as to be completed in a definite period, say, ten years.
"In important centres, temples may be built and consecrated, where Savarnas (upper castes) and Avarnas may worship together, such savarnas retaining their full rights of worship etc., in temples where Avarnas are not now admitted."
According to Mahatma Gandhi University researchers, the report made by the Temple Entry Enquiry Committee was not relevant and became useless as it could not make satisfactory recommendations in the matter of temple entry for which it was primarily formed. After the submission of the Committee Report, people were not much interested in the temple entry movement in Travancore. But the temple entry question was discussed occasionally in Travancore without any serious organised attempts. Based on the research provided on Shodganga site, the efforts of "Kerala Harijan Sevak Sangh" played a big part in bringing the attention of the people, back to the cause. On 22 March 1936, at the annual meeting of Kerala Harijan Sevak Sangh, held at Trivandrum, a Temple Entry Committee was appointed for starting temple entry agitation in Kerala. By the decision of the Temple Entry Committee, several temple entry conferences were held at the capitals of Harijan Sevak Sangh in Kerala. After the conference, volunteers marched at various places to focus the attention of people in the matter of temple entry. In Travancore, though holding processions were prohibited at the time, they were permitted to conduct it by the government. Kerala Harijan Sevak Sangh also managed to gather the support of upper castes for the temple entry question and observed 19 April 1936 as the "Temple Entry Day" in Kerala. About 55,000 signatures of upper castes in Travancore were collected by their efforts. The Kerala State Temple Entry Conference held at Trivandrum on Mary 9th and 10th, presided by Srimathi Rameshwari Nehru, gathered more force and voice to the temple entry agitation. The resolution of temple entry, on equal status to all Hindus introduced by K. Kelappan, was unanimously passed in that conference. A team was also created in the Conference to introduce matter of the temple entry before Maharajah Sree Chithira Thirunal. Srimathi Rameshwari Nehru made a two weeks tour throughout Kerala and achieved public support for the temple entry movement. The study done by Mahatma Gandhi University researchers, published in the website, Shodhganga, has pointed out that, Sree Chithira Thirunal was indeed in full favour of a proper temple entry even when, the Maharajah of Cochin and British Malabar's Zamorin, opposed it vigorously. G. D. Birla, the then President of "All India Harijan Sevak Sangh" had an audience with the Maharajah and did an interview with him in the third week of June 1936, which is mentioned in the research paper, "TEMPLE ENTRY FREEDOM IN KERALA". The interview with Maharajah revealed that he indeed had favourable attitude towards the temple entry for dalits. A. V. Thackar, the Secretary of All India Harijan Sevak Sangh, in his speech at Calicut on 6 November 1936 too said that the Maharajah of Travancore may be taking the decision about the matter on the next birth day of Maharajah on 12 November, same year. The team from Kerala State Temple Entry Conference also met the then Prime Minister of Travancore, Sir C. P. Ramaswamy Aiyer and handed over the memorial for submitting it to the Maharajah.
The historians also point out the fact that both the immediate predecessors of Sree Chithira Thirunal, i.e., Maharajah Moolam Thirunal as well as Regent Maharani Sethu Lakshmi Bayi, were against temple entry for dalits. The Vaikom Satyagraha leaders and volunteers were arrested and imprisoned on a large scale, during the reign of Moolam Thirunal. During the Regency of Maharani Sethu Lakshmi Bayi those imprisoned were released and at the request of Mahatma Gandhi, she opened the west, south & north public roads to Vaikom Mahadeva Temple to all castes. But she refused to open the eastern road to the same temple as it was used by Brahmins and also refused to give temple entry for all castes. For this, she was criticized by the likes of Mannathu Padmanabhan who accused that the Regent Maharani was under the influence of Tamil Brahmins, and her excuse that as the Regent she had no power to decide, was a lie. He retorted that she had complete power to give temple entry but she simply refused to do the same. This was further proved when Mahatma Gandhi, during a visit to Travancore, posed the question of temple entry to Regent Maharani Sethu Lakshmi Bayi. She glossed over the question by saying that, it was wrong and most unfortunate but she had no power to do so as she was just a 'Regent' for her then minor nephew, Maharajah Sree Chithira Thirunal and that Gandhi should the pose the question to him. A frustrated Gandhi repeated the question to the boy Maharajah. But much to the embarrassment of Regent Maharani Sethu Lakshmi Bayi, the 12-year-old Sree Chithira Thirunal, readily and without any consultation, promised Gandhi that he would allow temple entry during his reign. This incident was later quoted by Dr. K. R. Narayanan, the former President of India, in his speech referring to the progressive mind of Sree Chithira Thirunal even as a young boy.
With an outlook which no previous Indian ruler had been able to entertain for thousands of years, Sree Chithira Thirunal signed the Proclamation. On 12 November 1936, the Travancore Government published an extra-Ordinary Gazette which contained the Temple Entry Proclamation. Thus the Proclamation, issued by Maharajah Chithira Thirunal Balarama Varma, finally abolished the ban on Dalits from entering Hindu temples in Travancore (now part of Kerala, India) and also ended the cruel practice of untouchability. Historians and sociologists consider the proclamation as a milestone in the history of Travancore as well as the rest of Kerala. It was published on the eve of Sree Chithira Thirunal's birthday in 1112 (1936 A.D.). The Proclamation was received throughout India with delight and admiration.
H. H. Maharajah Sree Padmanabhadasa Sree Chithira Thirunal on his way to Padmanabhaswamy Temple
The full edict of Temple Entry Proclamtion by His Highness Sree Padamanabhadasa Vanchipaala Sir Rama Varma Chithira Thirunal Kulasekhara Kireetapathi Manney Sulthan Maharajah Ramarajabahadur Shemsherjung, KNIGHT GRAND COMMANDER OF THE MOST EMINENT ORDER OF THE INDIAN EMPIRE Maharajah of Travancore, as follows:
"Profoundly convinced of the truth and validity of our religion, believing that it is based on divine guidance and on all-comprehending toleration, knowing that in its practice it has throughout the centuries, adapted itself to the needs of changing times, solicitous that none of our Hindu subjects should, by reason of birth or caste or community, be denied the consolation and the solace of the Hindu faith, we have decided and hereby declare, ordain and command that, subject to such rules and conditions as may be laid down and imposed by us for preserving their proper atmosphere and maintaining their rituals and observances, there should henceforth be no restriction placed on any Hindu by birth or religion on entering or worshipping at temples controlled by us and our Government."
Thus, Travancore achieved equal temple entry freedom of worship to all classes of Hindus in 1930s itself. The Proclamation was the first of its kind in Princely States as well as in British India. Even though there were agitations in various parts of India as well as rest of Kerala for temple entry, none managed to achieve their aim. The Travancore Temple Entry Proclamation could not make any serious effects in Cochin or British Malabar. The attitude of the Zamorin and the Maharajah of Cochin was not favourable towards it. Neither Zamorin nor the Maharajah of Cochin had any wishes to change the existing customs and usages in temples. According to historians, in such a context, the proclamation has far more importance, and through it, Travancore achieved the popularity as an enlightened progressive Princely State.
Sir C. P. Ramaswami Aiyer, the then Prime Minister of Travancore credited the Proclamation to the conviction of the young Maharajah and said:
The Proclamation is a unique occasion in the history of India and specially of Hinduism. It fell to the lot of His Highness, not as a result of agitation, although some people have claimed to result as due to agitation, but Suo moto and of his own free will, to have made it possible for every Hindu subject to enter the historic temples of this land of faith and bend in adoration before the Supreme. Such an act required may minority vision and usage amidst difficulties and handicaps. when it is remembered that this decision was a purely voluntary act, on the part of sovereign, solicitous for the welfare of this subjects and was not the result of any immediate pressure, the greatness of the achievement becomes even more apparent. This action broke the calamity of Hindu religion and helped to strengthen the Hindus.
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The Prime Minister of Madras described the Proclamation as the greatest religious reform in India after the time of Asoka termed Sree Chithira Thirunal as the Modern Asoka of India.
Mahatma Gandhi in an open letter, addressed to Sree Chithira Thirunal, wrote:
People call me "The Mahatma" and I don’t think I deserve it. But in my view, you have in reality become a "Mahatma" (great soul) by your proclamation at this young age, breaking the age old custom and throwing open the doors of the Temples to our brothers and sisters whom the hateful tradition considered as untouchables. I verily believe that when all else is forgotten, this one act of the Maharajah- the Proclamation- will be remembered by future generation with gratitude and hope that all other Hindu Princes will follow the noble example set by this far-off ancient Hindu State.
— quote
The researchers believe that it was Sir C. P. Ramaswami Aiyar's legal skill that ironed out all the practical difficulties, posed by the orthodox section, before the Proclamation. He foresaw all the objections that could be raised against Temple Entry and dealt with them one by one. He was also able to ensure that the actual declaration was known beforehand to only very few people. To the people of Travancore, it came as a momentous announcement. The Universities of Andhra and Annamalai conferred D.Litts on the Maharajah. A life size statue of Sree Chithira Thirunal was erected in Trivandrum as well as Madras by the citizens there which were unveiled by the Rajah of Bilkanir and Lord Erstine, the then Governor of Madras, respectively.
Political unrest
Despite all the development and prosperity attained by his reign, Sree Chithira Thirunal's ruling period saw severe political unrest due to the then ongoing Indian freedom struggle. The Haripura Session of the Indian National Congress February 1938 resolved that in the Princely States by independent organisations may be encouraged to carry on internal struggles in these states. Gandhi's view was that the demand made by the people of princely states for responsible government was just and proper added fuel to their works. Thus, the Travancore State Congress with Pattom Thanu Pillai, a lawyer and public figure of Travancore as its first president. The Travancore State Congress started an active campaign for the creation of responsible government in Travancore. Sir C. P. tried every possible measure to curb the congress activities but the party had become one of the major critics of Prime Minister (Diwan), Sir C. P. Ramaswamy Aiyar. Meetings and demonstrations were banned and A. Narayana Pillai was arrested on a charge of sedition. According to Shodhganga website, "the Dewan soon started a reign of terror to suppress the State Congress." The State Congress presented a memorandum to Sree Chithira Thirunal making him aware of the immediate need for the grant of responsible government and also bringing to his notice the repressive policies of his Prime Minister's administration. Sir C. P. retaliated by declaring State Congress and its ally 'All Travancore Youth League' as disloyal and subversive bodies. The Diwan cancelled the licences of news papers, Malayala Manorama and Kerala Kaumudi which published news relating to the activities of the State Congress. On 26 August 1938, the State Congress started a widespread Civil Disobedience Movement but leaders like Pattom Thanu Pillai and T. M. Varghese were arrested in Trivandrum. Then the congress organized a massive rally under the leadership of Akkamma Cherian on the birthday of the Maharaja on 12 November 1938. After understanding the seriousness of the situation, Sree Chithira Thirunal announced the withdrawal of the ban on the State Congress and the unconditional release of its leaders. But Sir C. P. put forward the condition of withdrawing the earlier memorandum which contained personal allegations against him which the Youth League opposed and left the Congress and strengthened the ranks of the Youth League whereas some formed radical group with Communist leanings and K. Krishna Pillai as its leader. The radical wing of the Youth League, consisting of the Communists, had decided to cooperate with the government in its war efforts following the entry of the USSR in the Second World War. But after the war, the Communist staged a violent protest against Sir C. p. which came to known as the much disputed Punnapra-Vayalar uprising. What ever be the aim or motive of the Communists for conducting Punnapra-Vayalar uprising, the government action which led to the death of hundreds of Communist Party workers, marred the otherwise progressive reign of Sree Chithira Thirunal. The image of Sir C. P. was destroyed irreparably, and has been since cast into the light of a 'villain' by the entire political class in Kerala. The State Congress' long struggle for a responsible government finally became a reality in 1948 when Sree Chithira Thirunal announced the first public election in Travancore.
Accession of Travancore to India
On 3 June 1947, British announced the date of their withdrawal from India & creation of two dominions. The Indian Independence Act 1947 provided that the suzerainty of the British Crown over the princely states would simply be terminated, with effect from 15 August 1947, that would leave the princely states completely independent. After British India became independent as two dominions in 1947, British Suzerainty was lifted from Travancore and in essence Travancore became Independent. The Instrument of Accession was a legal document created in 1947 to enable each of the rulers of the princely states under British suzerainty to join one of the new dominions of India or Pakistan created by the Partition of British India. Thus on 11 July, the Travancore Prime Minister, Sir C. P. Ramaswamy Aiyar announced, at the behest of Sree Chithira Thirunal, that the Kingdom of Travancore will neither join India nor Pakistan but will remain an Independent Country. This led to protests in Travancore mainly from Congress and other political parties who feared that it only sought to perpetuate the autocratic rule of Diwan Sir C. p. Family sources indicate that Sir C. P., himself, was not in favour of independence but only greater autonomy and that a favourable agreement had been reached between Sir C. P. and the Indian representatives by 23 July 1947 and accession to the Indian Union could not be carried out only because it was pending approval by the Maharajah. Nevertheless, an assassination attempt was made on Sir C. P. by a Brahmin youth named K.C.S. Mani on 25 July 1947 during a concert commemorating the anniversary of Maharaja Swathi Thirunal.
As Sree Chithira Thirunal's decision to keep Travancore independent of India was unacceptable to the Indian government, several rounds of negotiations were held between the Maharaja and the Indian representatives. After holding discussions with Mountbatten, Sree Chithira Thirunal agreed to enter into a Stand-still Agreement with the Indian Union on 10 August 1947. And according to the Stand-still Agreement, Travancore’s domestic sovereignty will be accepted by the Indian government even though foreign policy & defence will be in Indian government’s hand. But Travancore could indulge in foreign trade without India’s permission; also that there won’t be any interference in internal matters of Travancore by the Indian govt. But Louis Mountbatten withdrew all his assurances regarding maintaining Travancore's sovereignty and another round of discussion started between Sree Chithira Thirunal and Indian representative, V. P. Menon. In 1948, Sree Chithira Thirunal announced first public election in Travancore to create responsible government with the Maharaja as the Constitutional Head of State.
At the same time, negotiation with the Indian union was ongoing and finally Sree Chithira Thirunal agreed to accede his state to the new Dominion of India in 1949. The neighbouring Cochin state was united with the Kingdom of Travancore. According to V. P. Menon, Sree Chithira Thirunal came close to refusing the post of Rajpramukh because he could not give oath to the Indian government as he had already taken the oath in front of his family deity Sree Padmanabha. He stated that he "would rather abdicate his position and stand down for the welfare of his people." Sree Chithira Thirunal's conditions were accepted by the Indian representatives and V. P. Menon, the chief Indian negotiator, put forward the suggestion that as Sree Chithira Thirunal was unwilling to take the oath, he should write a letter to the Indian government assuring them his full co-operation and commitment to the post of Rajpramukh. Thus Sree Chithira Thirunal became the Rajpramukh of the newly created United States of Travancore-Cochin and his ancient Travancore Kingdom merged into the Union of India. He was an Hon. Major General with the British Indian Army and the Colonel-in-Chief and the Supreme Commander of the Travancore Army and of the Travancore-Cochin State Forces for the period 1949–54. He became an Hon. Colonel in the Indian Army as the Travancore Army was integrated by him into the former, after 1949, as the 9th (1st Travancore) and the 16th Battalion of the Madras Regiment (2nd Travancore).
The Maharajah with V. P. Menon inaugurating the Travancore-Cochin Union
Following the national policy of integration, the State of Kochi and Travancore were merged into Travancore-Cochin State under a Rajpramukh. The rulers of Travancore and Cochin had entered into a Covenant to unite their States into one, with a common Executive, Legislature and Judiciary. The new entity was named the "United State of Travancore and Cochin", better known as "Thiru-Kochi" inaugurated on 1 July 1949. Sree Chithira Thirunal became the Rajpramukh, Governor equivalent, of the newly formed United State. A Council of Ministers was to advise him in the exercise of his functions. They were to comply with the directions of the Government of India. Questions of disputed succession in regard to the State were to be decided by the Rajpramukh after referring it to the High Court of the United State and in accordance with the opinion of the latter.
According to Article XI of the Covenant, Rajpramukh Sree Chithira Thirunal promulgated an ordinance which declared that the laws existing in the two states should continue to be in force in their respective territories and the courts, both civil and criminal. They would continue to enjoy their existing jurisdiction and powers conferred on them. The courts were to eliminate conflicts arising from the application of laws by interpretation. Another Ordinance led to the creation of the High Court of the United State of Travancore-Cochin. Sree Chithira Thirunal was empowered to appoint the Chief Justice and other judges of the High Court whose number was fixed at not less than five. The Ordinance prescribed the powers and jurisdiction of the High Court including the superintendence over all subordinate courts. All appeals pending before the High Courts of Travancore and Cochin were to be heard by the High Court of the United State. The seat of the new High Court was decided to be at Ernakulam. Sree Chithira Thirunal had already executed an "Instrument of Accession" under section 6 of the Government of India Act, 1935, thereby accepting the supremacy of Dominion Legislature. He served as the first and only Rajpramukh of the Travancore-Cochin Union from 1 July 1949 to 31 October 1956, which was the entire duration of the existence of that political entity.
The movement for a united (Aikya) Kerala gathered momentum with the attainment of independence. The first concrete step in this direction was taken on 1 July 1949. The next step came with the reorganization of States on a linguistic basis in the light of the report of the States Reorganization Commission. It was decided to add Malabar district and the Kasargod taluk of south Canara district to Travancore-Kochi and to separate the Tamil-speaking southern region of old Travancore from Travancore-Kochi for inclusion in Madras State. On 1 November 1956, the state of Kerala was created by uniting the Malayalam-speaking areas of the Travancore-Cochin Union with those of neighbouring Madras State, and Sree Chithira Thirunal's office of Rajpramukh came to an end. Thus, after a hectic public life of 25 years, Maharajah Sree Chithira Thirunal Balarama Varma retired from active public service in 1956.
Criticism and allegations
Maharajah Sree Chithira Thirunal Balarama Varma with the Cochin Maharaja
V. P. Menon, the chief Indian negotiator, alleged in his book that, Sree Chithira Thirunal was against the prospect of the Maharajah of Cochin becoming Uprajpramukh, as both Travancore and Cochin Kingdoms had a long-standing rivalry from early times itself; Cochin used to be a tributary of Travancore before the arrival of the British. Also when Sree Chithira Thirunal did the Temple Entry Proclamation in Travancore, allowing untouchables to enter all Travancore Hindu temples, the ruler of Cochin refused to accept it This caused a further strain in their already shaky relation.
Lakshmi Raghunanadan (a granddaughter of Senior Maharani Sethu Lakshmi Bayi) alleged that Sree Chithira Thirunal initiated a move to overtake her grandmother's summer estate at Peermade in 1938 which however did not happen due to the intervention of the then British Resident of Travancore. A division of royal properties and estates were done, after the cancellation of Privy Purse by the Indian government, in 1971. The properties were divided between the branch of Sethu Lakshmi Bayi and Sethu Parvathi Bayi, the Senior and Junior Maharanis of Travancore. The terms of division of properties was accepted by all members of both branches. But later Revathi Thirunal Balagopal Varma, (the grandson of Senior Queen Sethu Lakshmi Bayi) who at the time of property division was a minor, accused that Sree Chithira Thirunal had taken away a property, Poojappura Satelmond Palace, that rightly belonged to his grandmother, the Senior Maharani. Sree Chithira Thirunal had given away this Palace to the Government of Kerala to construct a new Medical Centre, the now famous, Sree Chitra Thirunal Institute of Medical Sciences and Technology, in 1974. Revathi Thirunal Balagopal Varma also accused that Chithira Thirunal had unlawfully taken away the traditional holdings of Sethu Lakshmi Bayi as Senior Rani of Attingal. Her case was presented to the then Viceroy of India in the 1930s but was dismissed by him, as former Travancore Maharaja Marthanda Varma had already removed all the powers of Attingal Queens in the 18th century itself.
Revathi Thirunal Balagopal Varma took his grievance first to the High Court of Kerala and later to the Supreme Court of India. However, at both courts, the verdicts came in favour of Sree Chithira Thirunal and the appelant Revathi Thirunal's case was dismissed in the final judgement of 1991 by the Supreme Court of India.
Later years
After retiring from active public life in 1956, Sree Chithira Thirunal turned his attention towards business and acquired some shares in the spice trading company "Aspinwall Ltd". In the early 1970s, when the English owners decided to withdraw their investment, major portion of the company's shares was bought by Sree Chithira Thirunal. After his demise, his legal heirs in the Travancore Royal Family hold the controlling interests of the company to date. As part of the agreement during Travancore-Cochin Union formation, the control of Sree Padmanabhaswami Temple was also left to Sree Chithira Thirunal. When the Privy Purse was cancelled, according to his niece and writer Aswathy Thirunal Gowri Lakshmi Bayi, in one stroke, he lost 18 Lakhs (per year), the majority of which he was using to support the Padmanabhaswami Temple, despite this, he supported the temple from his own private funds. As Padmanabhadasa and hereditary head trustee, he conducted the Murajapam and Lakshadeepam ceremonies in Padmanabhaswamy Temple, more times than all his predecessors. He also decided to use electric lights for the first time for the Lakshadeepam when there was scarcity of oil and cost escalation. Under his decision, Padmanabhaswami Temple was electrified except inside the Sreekovil. He also brought forth Pension system for the employees of Padmanabhaswami Temple.
On 28 December 1971, Sree Chithira Thirunal lost his privy purse when the Government of India de-recognized the status of the Maharajahs of the erstwhile princely states, as rulers and was thus politically stripped. However the titles as well as other clauses of the agreements signed between the Government of India and the Maharaja in 1947 legally still hold. He thus became the Titular Maharajah of Travancore from 1971. The famous Sree Chitra Thirunal Institute of Medical Sciences and Technology was created with the personal funds of Sree Chithira Thirunal, after Privy Purse was cancelled by the Govt. Of India. Sree Chithira Thirunal established many charitable trusts for helping the needy financially in medical, educational and cultural fields.Sree Chithira Thirunal also sponsored the higher education of a young K. R. Narayanan who went on to become the 10th President of India. .
Personal life
Sree Chithira Thirunal was famous for his devotion and piety towards his family deity Sree Padmanabha and many has often compared him to his ancestor Maharaja Anizham Thirunal Marthanda Varma in terms of devotion to the Sree Padmanabhaswamy Temple. According to his niece, Pooyam Thirunal Gauri Parvathi Bayi, Sree Chithira Thirunal led a simple life as Padmanabhadasa and that he had a tremendous sense of humour, love for painting and drawing, fondness for knowledge about Puranas, religion, politics and history. Chithira Thirunal's devotion to Sree Padmanabha Swamy was very famous and had been referred to by many leaders including Sardar Patel, Indira Gandhi etc. He was called "Ponnammavan" by his family at Kowdiar.
Sree Chithira Thirunal was unmarried.
Death
According to niece and writer Aswathi Thirunal Gowri Lakshmi Bayi, by the late 1980s, Sree Chithira Thirunal's health had deteriorated rapidly. But against the warnings of his doctors, he continued to lead the Arattu Processions of Padmanabhaswamy Temple. And on 31 March 1991 despite his highly weakened body and advanced age, he led the procession, and other temple rituals, by walking barefoot with four and half kilogram sword in his hand, escorting the deities to the Shankumugham beach as well as back to the Padmaanabhaswamy Temple, which the common people considered as the symbol of Sree Chithira Thirunal's devotion to his Tutelary deity, Sree Padmanabha. After 15 days, he was hospitalized and was discharged after a couple of days.
On 11 July 1991, while getting ready for his daily morning darshan to Padmanabhaswamy Temple, Sree Chithira Thirunal fell down unconscious. It was diagnosed that he had suffered a stroke and was admitted to the Sree Chitra Thirunal Institute of Medical Sciences and Technology, aged seventy-eight. He remained in a state of coma for nine days and died, early morning on 20 July, the same year. After his death, there was a massive out pouring of public grief, he was a widely respected and much adored figure of Kerala. He was given full military as well government honours, as the Maharaja of Travancore as well as the former Supreme Commander-in-Chief of the Travancore Armed Forces and the then Hon. Colonel of the 9th and 16th Battalion (formerly the 1st & 2nd Travancore Infantry) of the Madras Regiment. The Indian Army oversaw and controlled the public proceedings of his cremation. He was cremated at his official residence, Kowdiar Palace, based on the rites and rituals of Kshatriyas. Adhering to Marumakkathayam Law, his funeral rites were done by his younger brother, Sree Uthradom Thirunal Marthanda Varma and his only nephew Sree Moolam Thirunal Rama Varma who are the legal heirs of Sree Chithira Thirunal. He had ruled Travancore for 67 years and at his death, was one of the last surviving rulers of a first-class princely state in the old British Raj. He was also the last surviving Knight Grand Commander of both the Order of the Star of India and of the Order of the Indian Empire. The Government of India issued a stamp in 1991, commemorating the reforms that marked the reign of Sree Chithira Thirunal as the Maharaja of Travancore. He was succeeded, as head of the Travancore royal house as well as the Titular Maharajah of Travancore, by his younger brother, Uthradom Thirunal Marthanda Varma.
Sree Chithira Thirunal Memorial Lecture
Every year, since 1992, the Sree Chithira Thirunal Memorial Lecture is held in the honour of the Maharajah on his birth anniversary at Kanakakunnu Palace, Trivandrum. The first ever Lecture was delivered by the then Vice President of India, Dr. K. R. Narayanan. The lecture is organized by Sree Chithira Thirunal Smaraka Samithi, a trust that organizes all celebrations related to the birth anniversary of the Maharajah every year.
Sree Chithira Thirunal National Award
The Sree Chithira Thirunal National Award was set up by the Sree Chithira Thirunal Trust in the memory of the Maharajah Sree Chithira Thirunal Balarama Varma in 2006. It carries a purse of one lakh Indian rupees and a citation. It honours those individuals who have made exceptional contributions in fields such as science, sports, technology, literature, art, medicine, cinema and education.
The winners are selected by a panel consisting of trust Chairman T. Raveendran Thampi, managing trustee T. Satheesh Kumar and by eminent individuals from different fields of the society. The first ever award from the trust was awarded to eminent scientist & former Chairman of ISRO G. Madhavan Nair (2006). Other winners include India's former National Security Advisor M K Narayanan (2007), agriculture scientist M S Swaminathan (2008), actor Mohanlal, veteran playback singer K J Yesudas(2010), diplomat Nirupama Rao, E. Sreedharan (2012), M T Vasudevan Nair (2013) former Indian Cricketer Sunil Gavaskar (2014), former Ambassador and vice chairman of the Kerala Higher Education Council T.P. Sreenivasan (2015), the world-renowned cardiac surgeon M S Valiathan (2016).
Books
Sree Chithira Tirunal: Life and Times by Uma Maheshwari
Sree Chithira Tirunal: Avasanathe Ezhunnallathu by Malayinkizhu Gopalakrishnan
Sree Chithira Smruthikal by Varanad KP Shastrikal (Poetic)
Titles
1912–1924: Sri Padmanabhadasa Maharajkumar Sri Balarama Varma II, Elaya Raja of Travancore
1924–1935: His Highness Sri Padmanabhadasa Vanchipala Balarama Varma II, Kulasekhara Kiritapathi Manney Sultan Maharaja Raja Ramaraja Bahadur, Shamsher Jang, Maharaja of Travancore
1935–1943: His Highness Sri Padmanabhadasa Vanchipala Sir Balarama Varma II, Kulasekhara Kiritapathi Manney Sultan Maharaja Raja Ramaraja Bahadur, Shamsher Jang, Maharaja of Travancore GCIE
1943–1944: Major His Highness Sri Padmanabhadasa Vanchipala Sir Balarama Varma II, Kulasekhara Kiritapathi Manney Sultan Maharaja Raja Ramaraja Bahadur, Shamsher Jang, Maharaja of Travancore GCIE
1944–1945: Lieutenant-Colonel His Highness Sri Padmanabhadasa Vanchipala Sir Balarama Varma II, Kulasekhara Kiritapathi Manney Sultan Maharaja Raja Ramaraja Bahadur, Shamsher Jang, Maharaja of Travancore GCIE
1945–1946: Colonel His Highness Sri Padmanabhadasa Vanchipala Sir Balarama Varma II, Manney Sultan Maharaja Raja Ramaraja Bahadur, Shamsher Jang, Maharaja of Travancore GCIE
1946–1991: Major-General His Highness Sri Padmanabhadasa Vanchipala Sir Balarama Varma II, Manney Sultan Maharaja Raja Ramaraja Bahadur, Shamsher Jang, Maharaja of Travancore GCSI, GCIE
Honours
राजा डालदेव
राय बरेली के पासी राजा डालदेव राजा डालदेव का राज्य डलमऊ में था ये चार भाई थे, डालदेव, बालदेव और ककोरन और राजा भावों । राजा डालदेव ने अपना राज्य चारों भाइयों में बांटकर एक शक्तिशाली साम्राज्य की स्थापना की थी। इन तीनों का राज्य गंगा नदी तथा सई नदी के मध्य पूर्व में आरख ग्राम से लेकर पश्चिम में खीरों तक था। राजा डालदेव का का किला लगभग 12 बीघे के क्षेत्र में था। इस किले के अंदर सैनिक छावनी थी। किला गंगा किनारे काफ़ी ऊंचाई पर था किले के चारों ओर 30 मीटर ऊंचाई पर गहरी खाई थी जिसे गंगा नदी के पवित्र जल से भरा जाता था। यह किला अब टीले के रूप में है। बालदेव का किला सई नदी के किनारे था। राजा बालदेव ने ही राय बरेली नगर की नींव डाली थी और उसे बसाया था। इस राजा ने भरौली नाम के किले का निर्माण कराया था। कालांतर में भरौली शब्द बिगड़कर बरैली हो गया था। राजा ककोरन जगतपुर से 12 किलोमीटर दूर डलमऊ तहसील के अंतर्गत सुदमानपुर में राजा ककोरन का किला था। इनके सबसे छोटे भाई राजा भावों ने राय बरेली से बीस किलोमीटर पूरब 200 मीटर लम्बा 200 मीटर चौड़ा मट्टी का किला बनवाया था उन्होंने राजभर पासियों की एक बड़ी सेना तैयार की थी।
राजा डालदेव और इनके अन्य भाईयों के पासी राज्य की खुशहाली और संपन्नता जौनपुर के शासक इब्राहीम शाह शर्की 1402-1440 के साम्राज्य में एक काँटे की तरह थी इब्राहीम शाह ने डालदेव के राज्य पर आक्रमण कर दिया। डालदेव के भाई ककोरन ने सुदमानपुर में इब्राहीम से भीषण संघर्ष किया, लड़ते हुए ककोरन वीरगति को प्राप्त हुए। इसके बाद इब्राहीम डलमऊ के राजा डाल देव पासी के ऊपर आक्रमण कर दिया ,ओ बहुत पहले से योजना बना रहा था,लेकिन वो सफल नही हुआ ,,क्योकि उसकी सेना राजा की सशक्त सेना के सामने टिक नही पाती थी,,वो हमेशा से मोके की तालाश मे रहता था,इसी लिऐ उसने राजा के एक बघेल सरदार को लालच देकर उसने अपने तरफ मिला लिया,,उस बघेल सरदार की गद्दारी से पूरा राज्या तहस महस हो गया,उसने नावाब को बताया हमले का सबसे अच्छा मौका होली के दिन रहेगा,क्योकि उस दिन पूरा राज घराना जश्न मे डूबा रहता है और सेना भी शराब के नशे मे लपरवाह रहती है ,फिर क्या था,उस गद्दार बघेल ने रात को किले के पीछे का दरवाजा खोल दिया, और रात को हमला होने से पूरा प्रशासन हिल गया, उसने बूढो,बच्चो को भी नही बक्शा,धोखे से हुए हमले से सब तहस महस हो गया, राजा की हत्या कर दी गयी और जब वो जालिम राजा की रानियो क तरफ बढा, राजा की दोनो रानियो ने आग मे कूद कर जान दे दी लेकिन अपने उपर दाग नही लगने दिया ,उन राजमाताओ को मेरा प्रणाम,,तब से आज तक सदियों के बाद भी उस ईलाके मे होली नही मनायी जाती। होली का पर्व एक सप्ताह बाद मनाया जाता है।
Dom Raja
ये है बनारस का ‘डोमराज’ घराना, चिता की
लकड़ियों पर बनती है इनकी रसोई
By
Saiyed Faiz Hasnain
बनारस। चिता की लकड़ी पर सेंकी जाती हैं रोटियां, 350 परिवार के 5 हज़ार से अधिक सदस्य खातें हैं इस राजा के घर खाना। चौंक गये ना आप, भले ही ये बातें पढ़कर आपको अटपटी लगें, लेकिन यह सच्चाई है काशी के एक दूसरे राजा कहे जाने वाले ‘डोमराजा’ परिवार की।
चिता की लकड़ियों पर खाना
हम बात कर रहे हैं काशी के मणिकर्णिका घाट पर सदियों से राज करने वाले डोमराजा के परिवार की। काशी के ‘डोमराज’ परिवार में हजारों साल से चिता की लकड़ियों पर ही खाना पकाने और खाने की परंपरा रही है। न कोई शानो-शौकत और ना ही कोई राजपाट। मगर इस राजा के घर में आखिर क्यों बननी हैं चिता की लकड़ियों पर रसोई। टीम livevns ने मणिकर्णिका घाट जाकर खुद ‘डोमराज’ परिवार से बात की।
तीनों वक्त के लिए चिता ही सहारा
काशी में मोक्ष की प्राप्ति के लिए लोग मणिकर्णिका महाश्मशान पर आते हैं। कहते हैं यह विश्व का अकेला श्मशान घाट है जहां चिता की आग अनादिकाल से आज तक नहीं बुझी है। इसी चिता की लकड़ियों से काशी के महाश्मशान के मालिक डोमराज घराने के सदस्य सदियों से खाना पकाते आ रहे हैं।
मौजूदा डोम राज जगदीश चौधरी ने बताया कि हमारा 5000 लोगों का बड़ा परिवार है। सभी घर में तीनों टाइम चूल्हे की आग के लिए जलती हुई चिताओं से जलती हुई लकड़ियां जाती हैं। उसी पर हम खाना बनाते हैं और खातें हैं। भगवान् की कृपा से हमारे घर में सभी निरोग हैं।
कैसे बने महाश्मशान के डोम
मणिकर्णिका मह्श्मशान पर राजा का अस्तित्व कहां से आया यह जानने के लिए हमने वहां मौजूद लोगों से इस बारे में जाना। इस वक़्त के मौजूदा डोमराज जगदीश चौधरी ने बताया कि अनादिकाल में जब काशी का नाम आनन्दवन हुआ करता था उस समय भगवान् शंकर माता पार्वती के साथ यहां भ्रमण के लिए आये थे और मणिकर्णिका घाट पर स्थित कुंड को उन्होंने अपनी जटाओं से भरा था। जिसके बाद माता पार्वती ने इसमें स्नान किया था।
स्नान के समय माता पार्वती का कुंडल इसमें गिर गया था। जिसे हमारे पूर्वज कल्लू महराज ने उठा लिया था।
भगवान् शंकर के क्रोधित होने के बावजूद कल्लू ने कुंडल के बारे में नहीं बताया तो उन्होंने उसे और उसकी आने वाली सम्पूर्ण नस्लों को चंडाल होने का श्राप दिया। तब से हम शमशान वासी हो गये और हमारे ही हाथों से चिताओं को अग्नि मिलती रही। यह बातें काशी के इतिहास और पुराणों में भी इंगित है।
और ऐसे बन गये ‘डोमराजा’
काशी हिन्दू विश्वद्यालय के इतिहास विभाग के सहायक प्रोफेसर डॉ राजीव कुमार श्रीवास्तव के अनुसार पुरानी मान्यता है कि सतयुग में भारत के प्रतापी चक्रवर्ती सम्राट सत्यवादी महाराजा हरिश्चंद्र को विपत्ति के समय डोम परिवार के पहले वंशज कल्लू डोम ने खरीद लिया था। जिसके बाद एक महाराज को खरीदने के कारण कल्लू डोम को भी महाराज की उपाधी दी गई। इसके बाद से ही उनके वंशजों को ‘डोमराज’ घराना कहा जाने लगा।
बकौल प्रोफेसर श्रीवास्तव, ”राजा हरिशचंद्र ने कल्लू डोम के यहां नौकरी की थी।
जिसके यहां स्वयं राजा ने नौकरी की हो तो उसकी उपाधि खुद ब खुद महाराजा की हो जाती है। राजा हरिश्चंद्र जब सत्ता दान कर राजनितिक करण की वजह से नौकरी के लिए भटक रहे थे उस वक्त काशी में उनकी मुलाकात कल्लू डोम से हुई। तब कल्लू डोम ने अपने यहां राजा हरिश्चंद्र को नौकरी पर रखा। तब से कल्लू डोम के परिवार को उस समय के राजा की उपाधि मिल गई जो आज तक चली आ रही हैं।
काशी में हैं दो-दो राजा
तब से लेकर काशी में दो राजा हुए एक तो काशीनरेश जो राज्य की राजनीति देखते थे। वहीं दूसरे थे डोमराजा जिनके अधीन महाश्मशान है। मान्यता यह है कि राजा तो आपको राजनीती करण से मुक्ति दे सकता है लेकिन महाशमशान आपको प्रत्येक व्यसन से मुक्ति प्रदान करता हैं। पहले के समय में जितनी भी राज परिवार थे सब में बदलाव आया लेकिन सिर्फ एक कल्लू डोम का राज परिवार ऐसा हैं जो अभी तक वैसे ही कायम है, जिसने सदियों से लेकर आज तक अपनी परंपरा का त्याग नहीं किया। आज भी डोम राजा के परिवार की महिलाएं घरों से बिना घूंघट के बाहर नहीं निकलती हैं।
Dom Raja: untold story of the untouchable
keeper of Varanasi's sacred flame
Sanjit the Yamraj of Varanasi.
Rising from the shores of the Ganga, a long and narrow, almost vertical pan-stained stone steps take you up to the residence of the most famous undertaker this side of the Atlantic. He is the lord of Varanasi’s famed cremation ghats. His name is Sanjit but he is known by his honorific Dom Raja.
You are prepared to meet a billionaire because legends, (perpetuated mostly by journalists) have it that Dom Rajas make it big burning the dead and have luxury villas and cars across India. But at the head of the steps you stare only at a large hovel.
Deep in its bowels sits a short swarthy man presiding over half a dozen children, all idling shirtless in the morning sun. The man is almost half burnt. His bare chest is charred white and his left hand burnt so badly that it’s twisted upon itself at the wrist. “I am looking for Dom Raja,” I falter. “I am he,” he says blankly, wiping the sweat from his forehead with his crippled hand.
Dom Raja in his ‘Palace’, Varanasi
What a sad paradox you think, for a man in charge of burning the dead to roast himself alive like that at the job.
“Oh this,” he says, reading your thoughts and pointing to his chest and hand. “This is because of a cylinder blast at a wedding six years ago.” There in the sun with his scars and with no vestiges of his rumored riches, he looks decrepit and pitiful.
It’s a big climb-down from the days of Kallu; his ancestor and the first Dom Raja who, according to Indian mythology, had kept the vow-abiding King Harishchandra as an apprentice.
Sanjit may not have inherited Kallu’s pelf but he has inherited his indelible cast mark. The undertakers are lowest in India’s pecking order. They are untouchables to be kept at a safe distance.
In the bazaar if I have to drink water I cannot touch the glass. They pour it down to me. The locals don’t allow me in their homes nor come to my place,” he says. To top it all, he is not allowed into the holy temples in,
he says. To top it all, he is not allowed into the holy temples in Varanasi, including the most sacred Vishwanath temple.
The Doms pray to Kallu Dom before starting work every day, Varanasi.
Ironically, however, the Dom Rajas are keepers of the sacred flame revered by all Hindus. No matchstick is used at the ghats. Everyone must use the sacred fire that has been burning for centuries in Dom Raja’s hearth. The fire and the burning at Varanasi’s ghats, as the Hindu belief goes, liberates one from the everlasting cycle of life and death.
Dom Raja is the leader of a two-tier hierarchy of Doms -- all of whom are given duties as per the roster. The Dom Raja not only presides over any disputes at the ghats but he gets the maximum number of duties.
It’s not an easy job, Sanjit reminds you. The stench of bodies, some having been kept in mortuaries for days and opened up for postmortems, is unbearable. To drown out the putrid odour, Sanjit drinks copious amounts of local whisky. He claims to drink over eight bottles (each 250mls) every day. He says,
I’ve already had two since the morning. All Doms need to drink. The job is such. There is so much smell. What to do?
The two burning ghats at Varanasi, the Raja Harishchandra Ghat and the holier Manikarnika Ghat swarm with Doms. They begin their funeral duties by offering a prayer to Kallu Dom. The Doms build up the funeral pyre methodically. To make sure the body keeps burning, they poke it with long poles from time to time.
The poor cannot afford to buy enough wood and their dead often remain half burnt. But nothing goes to waste at the ghats. The feral dogs exhume the leftovers.
Cremations at Manakarnika Ghats, Varanasi
The ashes are cast unceremoniously into the Ganges where another set of Doms neck-deep in the charcoal black water sift for any valuables that can’t be taken off the dead -- like gold teeth or firmly embossed rings.
Sanjit is a far cry from the days when Doms held complete sway of the ghats. Some years ago, there were protests against the Doms who were accused of extortion. As a result, the Doms today can only charge for the sacred fire and cannot pester the pilgrims for extra donations.
Sanjit reminisces about the days when his brother, the then Dom Raja Rajit, held complete authority in the cremation grounds. He leads you inside a room where arranged against the walls are crude body building equipments. The Doms were known for their physical prowess and every Naag Panchami (snake worship festival) they make a public show of it, lifting impossibly heavy stone wheels and doing various acrobatics.
“We get strength from Lord Hanuman,” he says. But suddenly conscious of his fragile half-burnt frame he says, “I could lift these weights before this happened.”
Sanjit has no children so he is training his five-year-old nephew to become the next Dom. Lifting and swinging heavy weights is where the training begins. For now, the tiny Dom-in-waiting goes to school like every other child in Varanasi.
Five year old Dom-in-waiting, Varanasi
The ashes being sifted for any valuables in the Ganga, Varanasi
Author
Sanjay Austa is a Journalist and photographer who divides his time between New Delhi and Himachal. For most of the year he is on the road traveling and writing about people, art and culture and places.
विजयनगर साम्राज्य
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विजयनगर साम्राज्य - १५वीं सदी में
विजयनगर साम्राज्य (1336-1646) मध्यकालीन दक्षिण भारत का एक साम्राज्य था। इसके राजाओं ने ३१० वर्ष राज किया। इसका वास्तविक नाम कर्णाटक साम्राज्य था। इसकी स्थापना हरिहर प्रथम और बुक्का राय प्रथम नामक दो भाइयों ने की थी। ऐसा माना जाता है कि यह भाई पासी थे। पुर्तगाली इसे बिसनागा राज्य के नाम से जानते थे। इसका प्रतिद्वंदी मुस्लिम बहमनी सल्तनत था।
इस राज्य की १५६५ में भारी पराजय हुई और राजधानी विजयनगर को जला दिया गया। उसके पश्चात क्षीण रूप में यह और ८० वर्ष चला। राजधानी विजयनगर के अवशेष आधुनिक कर्नाटक राज्य में हम्पी शहर के निकट पाये गये हैं और यह एक विश्व विरासत स्थल है। पुरातात्त्विक खोज से इस साम्राज्य की शक्ति तथा धन-सम्पदा का पता चलता है।
परिचय
दक्षिण भारत के नरेश इस्लाम के प्रवाह के सम्मुख झुक न सके। मुसलमान उस भूभाग में अधिक काल तक अपनी विजयपताका फहराने में असमर्थ रहे। इस्लाम के प्रभुत्व को मिटाकर विजयनगर के सम्राटों ने पुन: हिंदू धर्म को जाग्रत किया। यही कारण है कि दक्षिणपथ के इतिहास में विजयनगर राज्य को विशेष स्थान दिया गया है।
दक्षिण भारत की कृष्णा नदी की सहायक तुंगभद्रा को इस बात का गर्व है कि विजयनगर उसकी गोद में पला। उसी के किनारे प्रधान नगरी हंपी स्थित रही। विजयनगर के पूर्वगामी होयसल नरेशों का प्रधान स्थान यहीं था। दक्षिण का पठार दुर्गम है इसलिए उत्तर के महान सम्राट् भी दक्षिण में विजय करने का संकल्प अधिकतर पूरा न कर सके।
द्वारसमुद्र के शासक वीर वल्लाल तृतीय ने दिल्ली सुल्तान द्वारा नियुक्त कंपिलि के शासक मलिक मुहम्म्द के विरुद्ध लड़ाई छेड़ दी। ऐसी परिस्थिति में दिल्ली के सुल्तान ने मलिक मुहम्मद की सहायता के लिए दो (हिंदू) कर्मचारियों को नियुक्त किया जिनके नाम हरिहर तथा बुक्क थे। इन्हीं दोनों भाइयों ने स्वतंत्र विजयनगर राज्य की स्थापना की। सन् १३३६ ई. में हरिहर ने वैदिक रीति से राज्याभिषेक संपन्न किया और तुंगभद्रा नदी के किनारे विजयनगर नामक नगर का निर्माण किया।
विजयनगर राज्य में चार विभिन्न वंशों ने शासन किया। प्रत्येक वंश में प्रतापी एवं शक्तिशाली नरेशों की कमी न थी। युद्धप्रिय होने के अतिरिक्त, सभी हिंदू संस्कृति के रक्षक थे। स्वयं कवि तथा विद्वानों के आश्रयदाता थे। हरिहर तथा बुक्क संगम नामक व्यक्ति के पुत्र थे अतएव उन्होंने संगम सम्राट् के नाम से शासन किया। विजयनगर राज्य के संस्थापक हरिहर प्रथम ने थोड़े समय के पश्चात् अपने वरिष्ठ तथा योग्य बंधु को राज्य का उत्तराधिकारी घोषित किया। संगम वंश के तीसरे प्रतापी नरेश हरिहर द्वितीय ने विजयनगर राज्य को दक्षिण का एक विस्तृत, शक्तिशाली तथा सुदृढ़ साम्राज्य बना दिया। हरिहर द्वितीय के समय में सायण तथा माधव ने वेद तथा धर्मशास्त्र पर निबंध रचना की। उनके वंशजों में द्वितीय देवराय का नाम उल्लेखनीय है जिसने अपने राज्याभिषेक के पश्चात् संगम राज्य को उन्नति का चरम सीमा पर पहुँचा दिया। मुसलमानी रियासतों से युद्ध करते हुए, देबराय प्रजापालन में संलग्न रहा। राज्य की सुरक्षा के निमित्त तुर्की घुड़सवार नियुक्त कर सेना की वृद्धि की। उसके समय में अनेक नवीन मंदिर तथा भवन बने।
दूसरा राजवंश सालुव नाम से प्रसिद्ध था। इस वंश के संस्थापक सालुब नरसिंह ने १४८५ से १४९० ई. तक शासन किया। उसने शक्ति क्षीण हो जाने पर अपने मंत्री नरस नायक को विजयनगर का संरक्षक बनाया। वही तुलुव वंश का प्रथम शासक माना गया है। उसने १४९० से १५०३ ई. तक शासन किया और दक्षिण में कावेरी के सुदूर भाग पर भी विजयदुंदुभी बजाई। तुलुब वंशज कृष्णदेव राय का नाम गर्व से लिया जाता है। उसने १५०९ से १५३९ ई. तक शासन किया। वह महान प्रतापी, शक्तिशाली, शांतिस्थापक, सर्वप्रिय, सहिष्णु और व्यवहारकुशल शासक था। उसने नायक लोगों को दबाया, उड़ीसा पर आक्रमण किया और दक्षिण के भूभाग पर अपना अधिकार स्थापित किया। सोलहवीं सदी में यूरोप से पुर्तगाली भी पश्चिमी किनारे पर आकर डेरा डाल चुके थे। उन्होंने कृष्णदेव राय से व्यापारिक संधि की जिससे विजयनगर राज्य की श्रीवृद्धि हुई। तुलुव वंश का अंतिम राजा सदाशिव परंपरा को कायम न रख सका। सिंहासन पर रहते हुए भी उसका सारा कार्य रामराय द्वारा संपादित होता था। सदाशिव के बाद रामराय ही विजयनगर राज्य का स्वामी हुआ और इसे चौथे वंश अरवीदु का प्रथम सम्राट् मानते हैं। रामराय का जीवन कठिनाइयों से भरा पड़ा था। शताब्दियों से दक्षिण भारत के हिंदू नरेश इस्लाम का विरोध करते रहे, अतएव बहमनी सुल्तानों से शत्रुता बढ़ती ही गई। मुसलमानी सेना के पास अच्छी तोपें तथा हथियार थे, इसलिए विजयनगर राज्य के सैनिक इस्लामी बढ़ाव के सामने झुक गए। विजयनगर शासकों द्वारा नियुक्त मुसलमान सेनापतियों ने राजा को घेरवा दिया अतएव सन् १५६५ ई. में तलिकोट के युद्ध में रामराय मारा गया। मुसलमानी सेना ने विजयनगर को नष्ट कर दिया जिससे दक्षिण भारत में भारतीय संस्कृति की क्षति हो गई। अरवीदु के निर्बल शासकों में भी वेकंटपतिदेव का नाम धिशेषतया उल्लेखनीय है। उसने नायकों को दबाने का प्रयास किया था। बहमनी तथा मुगल सम्राट् में पारस्परिक युद्ध होने के कारण वह मुसलमानी आक्रमण से मुक्त हो गया था। इसके शासनकाल की मुख्य घटनाओं में पुर्तगालियों से हुई व्यापारिक संधि थी। शासक की सहिष्णुता के कारण विदेशियों का स्वागत किया गया और ईसाई पादरी कुछ सीमा तक धर्म का प्रचार भी करने लगे। वेंकट के उत्तराधिकारी निर्बल थे। शासक के रूप में वे विफल रहे और नायकों का प्रभुत्व बढ़ जाने से विजयनगर राज्य का अस्तित्व मिट गया।
हिंदू संस्कृति के इतिहास में विजयनगर राज्य का महत्वपूर्ण स्थान रहा। विजयनगर की सेना में मुसलमान सैनिक तथा सेनापति कार्य करते रहे, परंतु इससे विजयनगर के मूल उद्देश्य में र्को परिवर्तन नहीं हुआ। विजयनगर राज्य में सायण द्वारा वैदिक साहित्य की टीका तथा विशाल मंदिरों का निर्माण दो ऐसे ऐतिहासिक स्मारक हैं जो आज भी उसका नाम अमर बनाए हैं।
हम्पी के विरुपक्ष मन्दिर के अलंकृत स्तम्भ
विजयनगर के शासक स्वयं शासनप्रबंध का संचालन करते थे। केंद्रीय मंत्रिमंडल की समस्त मंत्रणा को राजा स्वीकार नहीं करता था और सुप्रबंध के लिए योग्य राजकुमार से सहयोग लेता था। प्राचीन भारतीय प्रणाली पर शासन की नीति निर्भर थी। सुदूर दक्षिण में सामंत वर्तमान थे जो वार्षिक कर दिया करते थे और राजकुमार की निगरानी में सारा कार्य करते थे। प्रजा के संरक्षण के लिए पुलिस विभाग सतर्कता से कार्य करता रहा जिसका सुंदर वर्णन विदेशी लेखकों ने किया है।
विजयनगर के शासकगण राज्य के सात अंगों में कोष को ही प्रधान समझते थे। उन्होंने भूमि की पैमाइश कराई और बंजर तथा सिंचाइवाली भूमि पर पृथक्-पृथक् कर बैठाए। चुंगी, राजकीय भेंट, आर्थिक दंड तथा आयात पर निर्धारित कर उनके अन्य आय के साधन थे। विजयनगर एक युद्ध राज्य था अतएव आय का दो भाग सेना में व्यय किया जाता, तीसरा अंश संचित कोष के रूप में सुरक्षित रहता और चौथा भाग दान एवं महल संबंधी कार्यों में व्यय किया जाता था।
भारतीय साहित्य के इतिहास में विजयनगर राज्य का उल्लेख अमर है। तुंगभद्रा की घाटी में ब्राह्मण, जैन तथा शैव धर्म प्रचारकों ने कन्नड भाषा को अपनाया जिसमें रामायण, महाभारत तथा भागवत की रचना की गई। इसी युग में कुमार व्यास का आविर्भाव हुआ। इसके अतिरिक्त तेलुगू भाषा के कवियों को बुक्क ने भूमि दान में दी। कृष्णदेव राय का दरबार कुशल कविगण द्वारा सुशोभित किया गया था। संस्कृत साहित्य की तो वर्णनातीत श्रीवृद्धि हुई। विद्यारण्य बहुमुख प्रतिभा के पंडित थे। विजयनगर राज्य के प्रसिद्ध मंत्री माधव ने मीमांसा एवं धर्मशास्त्र संबंधी क्रमश: जैमिनीय न्यायमाला तथा पराशरमाधव नामक ग्रंथों की रचना की थी उसी के भ्राता सायण ने वैदिक मार्गप्रवर्तक हरिहर द्वितीय के शासन काल में हिंदू संस्कृति के आदि ग्रंथ वेद पर भाष्य लिखा जिसकी सहायता से आज हम वेदों का अर्थ समझते हैं। विजयनगर के राजाओं के सय में संस्कृत साहित्य में अमूल्य पुस्तकें लिखी गईं।
बौद्ध, जैन तथा ब्राह्मण मतों का प्रसार दक्षिण भारत में हो चुका था। विजयनगर के राजाओं ने शैव मत को अपनाया, यद्यपि उनकी सहिष्णुता के कारण वैष्णव आदि अन्य धर्म भी पल्लवित होते रहे। विजयनगर की कला धार्मिक प्रवृत्तियों के कारण जटिल हो गई। मंदिरों के विशाल गोपुरम् तथा सुंदर, खचित स्तंभयुक्त मंडप इस युग की विशेषता हैं। विजयनगर शैली की वास्तुकला के नमूने उसके मंदिरों में आज भी शासकों की कीर्ति का गान कर रहे हैं।
स्थापत्य कला
इस साम्राज्य के विरासत के तौर पर हमें संपूर्ण दक्षिण भारत में स्मारक मिलते हैं जिनमें सबसे प्रसिद्ध हम्पी के हैं। दक्षिण भारत में प्रचलित मंदिर निर्माण की अनेक शैलियाँ इस साम्राज्य ने संकलित कीं और विजयनगरीय स्थापत्य कला प्रदान की। दक्षिण भारत के विभिन्न सम्प्रदाय तथा भाषाओं के घुलने-मिलने के कारण इस नई प्रकार की मंदिर निर्माण की वास्तुकला को प्रेरणा मिली। स्थानीय कणाश्म पत्थर का प्रयोग करके पहले दक्कन तथा उसके पश्चात् द्रविड़ स्थापत्य शैली में मंदिरों का निर्माण हुआ। धर्मनिर्पेक्ष शाही स्मारकों में उत्तरी दक्कन सल्तनत की स्थापत्य कला की झलक देखने को मिलती है।
उत्पत्ति
इस साम्राज्य की उत्पत्ति के बारे में विभिन्न दंतकथाएँ भी प्रचलित हैं। इनमें से सबसे अधिक विश्वसनीय यही है कि संगम के पुत्र हरिहर तथा बुक्का ने हम्पी हस्तिनावती राज्य की नींव डाली। और विजयनगर को राजधानी बनाकर अपने राज्य का नाम अपने गुरु के नाम पर विजयनगर रखा।
दक्षिण भारत में मुसलमानों का प्रवेश अलाउद्दीन खिल्जी के समय हुआ था। लेकिन अलाउद्दीन उन राज्यों का हराकर उनसे वार्षिक कर लेने तक ही सीमित रहा। मुहम्मद बिन तुगलक ने दक्षिण में साम्राज्य विस्तार के उद्येश्य से कम्पिली पर आक्रमण कर दिया और कम्पिली के दो राज्य मंत्रियों हरिहर तथा बुक्का को बंदी बनाकर दिल्ली ले आया। इन दोनों भाइयों द्वारा इस्लाम धर्म स्वीकार करने के बाद इन्हें दक्षिण विजय के लिए भेजा गया। माना जाता है कि अपने इस उद्येश्य में असफलता के कारण वे दक्षिण में ही रह गए और विद्यारण्य नामक सन्त के प्रभाव में आकर हिन्दू धर्म को पुनः अपना लिया। इस तरह मुहम्मद बिन तुगलक के शासनकाल में ही भारत के दक्षिण पश्चिम तट पर विजयनगर साम्राज्य की स्थापना की गई।
साम्राज्य विस्तार
विजयनगर की स्थापना के साथ ही हरिहर तथा बुक्का के सामने कई कठिनाईयां थीं। वारंगल का शासक कापाया नायक तथा उसका मित्र प्रोलय वेम और वीर बल्लाल तृतीय उसके विरोधी थे। देवगिरि का सूबेदार कुतलुग खाँ भी विजयनगर के स्वतंत्र अस्तित्व को नष्ट करना चाहता था। हरिहर ने सर्वप्रथम बादामी, उदयगिरि तथा गुटी के दुर्गों को सुदृढ़ किया। उसने कृषि की उन्नति पर भी ध्यान दिया जिससे साम्राज्य में समृद्धि आयी। होयसल साम्राट वीर बल्लाल मदुरै के विजय अभियान में लगा हुआ था। इस अवसर का लाभ उठाकर हरिहर ने होयसल साम्राज्य के पूर्वी बाग पर अधिकार कर लिया। बाद में वीर बल्लाल तृतीय मदुरा के सुल्तान द्वारा 1342 में मार डाला गया। बल्लाल के पुत्र तथा उत्तराधिकारी अयोग्य थे। इस मौके को भुनाते हुए हरिहर ने होयसल साम्राज्य पर अधिकार कर लिया। आगे चलकर हरिहर ने कदम्ब के शासक तथा मदुरा के सुल्तान को पराजित करके अपनी स्थिति सुदृढ़ कर ली।
हरिहर के बाद बुक्का सम्राट बना हंलाँकि उसने ऐसी कोई उपाधि धारण नहीं की। उसने तमिलनाडु का राज्य विजयनगर साम्राज्य में मिला लिया। कृष्णा नदी को विजयनगर तथा बहमनी की सीमा मान ली गई। बुक्का के बाद उसका पुत्र हरिहर द्वितीय सत्तासीन हुआ। हरिहर द्वितीय एक महान योद्धा था। उसने अपने भाई के सहयोग से कनारा, मैसूर, त्रिचनापल्ली, काञ्ची, चिंगलपुट आदि प्रदेशों पर अधिकार कर लिया।
Jambavan
Wikipedia,
Jambavan
Ramayana character
Jambavana as depicted in Yakshagana (a dance drama)
Information
Species Bear (Asian species)
Himavat (Elder Brother)Jambavati (daughter)
Jambavana also known as Jambavanta is a character originating in Indian epic poetry, popularly found in Ramyana (story of Lord Rama, Bhagwan Vishnu's avatar as a human on Earth). The King of Bears, he is an Asian black bear or sloth bear in Indian epic tradition (though he is also described as a monkey in other scriptures), immortal to all but his father Brahma. Several times he is mentioned as Kapishreshtha (Foremost among the monkeys) and other epithets generally given to the Vanaras. He is known as Riksharaj (King of the Rikshas). Rikshas are earlier described as similar to Vanaras but in later versions of Ramayana Rikshas are described as bears. He was created by Brahma, to assist Rama in his struggle against Ravana.
Jambavana was present at the churning of the ocean, and is supposed to have circled Vamana seven times when he was acquiring the three worlds from Mahabali.
Names : Jambavan is also known as Jambavat , Jambavantha , Jamvanta , Jāmbubān (Bangla) , Jambuwana (Malay) , Jambuvan (Odia) , Jambuvaan ( Marathi) , Jampavan (Malayalam) , Jāmbavamtudu (Telugu) , Keeratuvan (Punjabi), Zabaman (Burmese) , Sambuvan (சாம்பவான், Tamil) , Chomphuphan (ชมพูพาน, Thai)
Jambavan
Anecdotes
Jambavan, together with Parasuram and Hanuman, is considered to be one of the few to have been present for both Ram and Krishna avatars. Said to have been present for the churning of the ocean and thus witness to the Kurma avatar, and further the Vaman avatar, Jambavan may well be the longest lived of the chiranjivis and have been witness to nine avatars.
The only one
Have you ever thought about having this fortune that Jambavan actually met two Avatars in his own lifetime. Of course, he is believed to be one of the most knowledgeable one and we should know more about him.
Who was he?
Jambavan also known as Jamvanta, Jambavantha, Jambavat, or Jambuvan the King of the Bears, is a sloth bear. He is believed to be immportal and is the son of Brahma.
King of Bears
He is known as Riksharaj (King of the Rikshas). Rikshas are described as something like Vanaras but in later versions of Ramayana Rikshas are described as bears. He was created by Brahma, to assist Rama in his struggle against Ravana. Jambavan was present at the churning of the ocean, and is supposed to have circled Vamana seven times when he was acquiring the three worlds from Mahabali. He was the King of the Himalayas who had incarnated as a bear in order to serve Rama. He had received a boon from Lord Rama that he would have a long life, be handsome and would have the strength of ten million lions.
In Ramayana
In the epic Ramayana, Jambavantha helped Rama find his wife Sita and fight her abductor, Ravana. He was instrumental in making Hanuman realize his immense capabilities and encourages him to fly across the ocean to search for Sita in Lanka.
In Mahabharata
In the Mahabharata, Jambavantha had killed a lion, who had acquired a gem called Syamantaka from Prasena after killing him. Krishna was suspected of killing Prasena for the jewel, so he tracked Prasena's steps until he learned that he had been killed by a lion who had been killed by a bear. Krishna tracked Jambavantha to his cave and a fight ensued. After eighteen days, realizing who Krishna was, Jambavantha submitted. He gave Krishna the gem and also presented him his daughter Jambavati, who became one of Krishna's wives.
His wisdom
Jambavantha was considered very experienced and intelligent.He had a good knowledge of running a kingdom. Sugriva’s advisers included Jambavantha, Nala, Neela, Hanuman and a few others. Sugriva was residing on mount Rishyamukha with these advisers. Jambavantha advised Sugriva to send Hanuman to identify Rama and Lakshmana, to find out who they were and what their purpose was.
His might and power
He was very powerful when he was young. He said this while he was encouraging Hanuman to cross the 100 Yojana Sea and go to Lanka in search of Sita. He was so powerful that he circled 7 times to God when God grew so huge to measure all three loka i.e. heaven, earth, and patal (below earth) in two simple steps. Jambavantha circled (parikrama) seven times to God in a brief time. So he could have easily jumped 100 Yojana Sea had he been young.
Fighting with Ravana
Once during a duel with Ravana, Jambavan was quick and ferocious. He gave Ravana mighty punches with his hands and finally kicked him on his chest, knocking Ravana unconscious and making him fall flat in his chariot. As a result, the charioteer withdrew Ravana from the battle. Earlier, Ravana had dueled Hanuman, who is considered to be the incarnation of Lord Vayu, and Sugriva, known to be the sun God Surya.
City of Jamvanta
Jamthun village in Ratlam tahsil in Ratlam district in Madhya Pradesh, located in northwest of Ratlam city, has traces of ancient habitation. It is known as the city of Jamvanta or Jamvanta Nagari. Ancient bricks have been found in excavations. There need for further excavation.
Devotee of God
Apart from all the appellations that we can ascribe to Jamvanta, the foremost is that he was a devotee of Lord. He was bestowed with the boon that he would be able to see Lord Rama in his next incarnation too.
Meeting with Krishna
It's very interesting to know how he come to fight with Lord Krishna. According to one tale, it is said that Lord Rama already indicated this to him and told him that when I defeat you, you will come to recognize me.
The undefeatable
Jamvanta was undefeatable. So, when Lord Krishna came to him in search of the jewel, he defeated Jamvanta. This made him realize that Lord Krishna was none other than Lord Rama reincarnated.
A blessed life
What else a person can ask for! Meeting two incarnations of God in one single life-time! It was a indeed a blessed life to have.
What say you!
What's your thoughts on Jambavan? Do you feel close to him when you read the stories of Ramayana? Share your thoughts
King Mahabali
Myth of Onam
Written by James Michael
Onam is the only national festival of Kerala that has assumed a universal secular character. Other popular festivals like Christmas or Bakrid are closely identified with particular religions like Christianity and Islam. Although many Keralities participate in non-Hindu festivals, Onam assumes its certain universality in terms of its close identification with the 'essence' of Kerala. Onam celebrates the return of the mythical asura king Mahabali who was pushed down to the nether world by Vamana, an avatar of Lord Vishnu. Vamana, in the form of a diminutive Brahmin, asks for three paces of land to Bali and grows so huge that the king has to offer his own head for placing Vamana's third step. Mahabali, then, is pushed down to hell from where he is granted return only once a year. It should be remembered that, before the appearance of Vamana, Kerala was seen as a land free of moral ills like lies and deceptions. Anyhow, the 'gift of the land to Brahmin' myth goes well with other 'gift of the land' myths in Kerala like the Parasurama myth. In the Parasurama myth Kerala is founded by sage Parasurama who then proceeds to gift this land to Brahmins.
It is highly inaccurate to call Onam as a festival exclusive to Kerala. It is observed as Vamana Jayanthi, or the victory of Vamana, across various places in India. The relative importance of Mahabali could be a recent phenomenon—primarily as a result of increasing lower-caste assertions in Kerala. Dalits and other dispossessed groups of Kerala have, over the years, continued to express their trenchant critiques against the savarna ethos of Onam. If on the one hand the festival celebrates the ostracisation of Bali, on the other, it is marked by vegetarianism and other upper-caste cultural tropes. The myth of Bali strikes a chord with the marginalised of Kerala, who rereads Bali as a Dalit-Bahujan king who is subjugated and dispossessed of his land like them. If Mahatma Jotiba Phule used the term Dalit to denote the suppressed and broken people of his land, he also reread Bali as the king of the indigenous people who were usurped of their land by the invading Aryans. Thus Vishnu, in the form of the Brahmin Vamana, came to represent the usurper of the land of the indigenous people. Similarly, Dalits use terms like Adi Dravida, Adi Andhra, Adi Karnataka etc., across South India, to mark their indigeneity. In short, in this lower-caste appropriation of the myth the death of Bali coincides with the birth of the caste system or the emergence of all moral ills that plague the society now.
The Dalit Federation of Kerala, over the years, has conducted hunger strikes against the alleged cultural violence of Onam. This is also partly due to the resonances that the Onam myth has on their material lives. Thus a Syrian Christian family, which claims Brahmin status, keeps the maximum average land holding of 126 cents in Kerala. An upper-caste Hindu family, on the other hand, holds 105 cents and a Dalit family a meager 27 cents. Dalits are also relegated to colonies numbering about 13,000 in Kerala. These colony formations were the result of the skewed implementation of the celebrated land reforms policies of Kerala. The land reform and the education bills proposed by the first communist government of Kerala faced massive resistances from the entrenched Catholic Church (the poor Latin Catholics were subsumed under the over-arching term) and Nair leadership (representing 'Hindus') that the first government was dismissed by the central government and president's rule was imposed on 31 July 1959. Known as the 'liberation struggle', this resistance ensured that the first systematic struggle against upper-caste dominance was neutered and watered-down for a conceivable future. Incidentally, it was the death of a pregnant Latin Catholic fisher woman named Flory that turned the resistance decisively in favor of the upper-caste forces. The continuing and unfinished contestations over land rights by the Dalits and Tribals of Kerala in the form of Chengara and Muthanga land struggles etc., should be understood in this light.
It is no accident, therefore, that Onam, until then a largely provincial festival, was elevated to the level of a national festival by the succeeding government led by Pattom A. Thanu Pillai in 1960. For Onam's national status marked the victory of the upper-caste against the marginalized once again in the history of Kerala. Therefore, it comes as no surprise that a state known for its high levels of social development still harbors 13,687, mostly 'Tamil' families who depend on manual scavenging for their livelihood (TOI). These families represent everything that the state has relegated to its unconscious to construct the secular Malayali identity that Kerala is now famous for. Like Mahabali, the 'Tamil' Dalit scavengers visit Kerala households only once a year to clean the shit in their septic tanks, or are found cleaning municipal areas marked as 'public' commons, only to be relegated back to a hellish life and forgotten for most part of the year. Thus, the celebration of Onam every year marks a symbolic violence against the lives of the marginalised in India. While Onam is celebrated on the 29th of August in 2012, the birthday of Ayyankali, one of the greatest Dalit leaders of Kerala, falls on the 28th of August and remains forgotten. The insistence to continue the celebration of Onam, therefore, is an insistence to celebrate the defeat of the struggles of the untouchables and the lower-castes of our country.
James Michael (typetojames@gmail.com) for Dalit Camera: Through Un-Touchable Eyes.
खटवांग महाराज
" श्री क्षत्रिय खटिक समाज के आराध्य देव महाराजा #
खटवांग का इतिहास "
अयोध्या के सुविख्यात रघु राजा का पितामह । महाभारत में, खट्वांग नाम से इसका निर्देश प्राप्त है । रामायण में, भगीरथ का पिता दिलीप (प्रथम), एवं यह, ये दोनों एक ही माने गये है । किंतु वे दोनों अलग थे । भागवत एवं विष्णुमत में विश्वसह का, ब्रह्मांड एवं वायुमत में विश्वमहत् का, तथा मत्स्यमत में यह रघु का पुत्र था ।
कई ग्रंथों में, इसे दुलिदुह का पुत्र भी कहा गया ह । मत्स्य, पद्म, एवं अग्नि पुराणों में दी गयीं इसकी वंशावलि में एकवाक्यता नहीं है । पितृ की कन्या यशोदा इसकी माता थी । इसकी पत्नी का नाम सुदक्षिणा था । इसका पुरोहित शांडिल्य था । दिलीप खट्वांग के प्रशंसा पर एक पुरातन श्लोक भी उपलब्ध ह
काफी दिनों तक दिलीप राजा को पुत्र नहीं हुआ । पुत्रप्राप्ति के हेतु से, यह वसिष्ठ के आश्रम में गया । राजा के द्वारा विनंति की जाने पर, वसिष्ठ ने इसे पुत्र न होने का कारण बताया ।
वसिष्ठ बोले, “एक वार तुम इन्द्र के पास गये थे । उसी समय तुम्हारी पत्नी ऋतुस्नात होने का वृत्त तुम्हें ज्ञात हुआ । तुम तुरंत घर लौटे । मार्ग में कल्पवृक्ष के नीचे कामधेनु खडी थी । उसे नमस्कार किये बिना ही तुम निकल आये । उस लापरवाही के कारण उसने तुम्हें शाप दिया, ‘मेरे संतति की सेवा किये बिना तुम्हें संतति नहीं होगी’। उस शाप से छुटकारा पाने के लिये मेरे आश्रम में स्थित कामधेनुकन्या नंदिनी की तुम सेवा करो । तुम्हें पुत्र होगा।’ इसी समय वहॉं नंदिनी आई । उसे दिखा कर वसिष्ठ ने कहा, ‘तुम्हारी कार्यसिद्धि शीघ्र ही होगी’। इसने धेनु को चराने के लिये, अरण्य में ले जाने का क्रम शुरु किया । एक दिन मायावी सिंह निर्माण कर, नंदिनी ने इसकी परीक्षा ली । उस समय सदेहार्पण कर, धेनुरक्षण करने की सिद्धता इसने दिखायी । तब धेनु प्रसन्न हो कर, इसे रघु नामक विख्यात पुत्र हुआ
यह कथा कालिदास के रघुवंश में पूर्णतः दी गयी है । यह पृथ्वी पर का कुबेर था । इसने सैकडों यज्ञ किये थे । प्रत्येक यज्ञ में लाखों ब्राह्मण रहते थे । इसने सब पृथ्वी ब्राह्मणों को दान दी थी । इसीके यज्ञों के कारण, यज्ञप्रक्रिया निश्चित हुई । इसके यज्ञ में सोने का यूप था । इसका रथ पानी में
डूबता नहीं था । दिलीप के घर पर ‘वेदघोष,’ ‘धनुष की रस्सी की टँकार’, खाओ’, ‘पियो’, एवं ‘उपभोग लो’, इन पांच शब्दो का उपयोग निरंतर सम्राट तथा चक्रवर्ति के नाते इसका निर्देश किया जाता था ।
महाराजा #खटवांग सूर्यवंशी महाप्रतापी,
धर्म परायण, सत्य का परीपालन करता राजा है।इसका नाम दिलीप भी था।
Kittur Chennamma
Wikipedia
Kittur Chennamma
Born
Chennamma
23 October 1778
Kakati, Kingdom of Mysore, India
Died 21 February 1829 (aged 50)
Nationality Indian
Other names Rani Chennamma, Kittur Rani Chennamma
Known for 1824 Revolt against the British East India Company
Parent(s)
Desai Dhulappa Goudru of Kakati (father)
Kittur Chennamma (23 October 1778 – 21 February 1829) was the Indian queen (rani) of Kittur, a princely state in present-day Karnataka. She led an armed rebellion against the British East India Company in 1824 in defiance of the doctrine of lapse in an attempt to maintain Indian control over the region, but was defeated and died imprisoned. One of the first female rulers to rebel against British rule, she has become a folk hero in Karnataka and symbol of the independence movement in India.
Early life
Kittur Chennamma was born on 23 October 1778, in Kakati, a small village in the present Belagavi District of Karnataka, India. She belonged to the Lingayat community and received training in horse riding, sword fighting and archery from a young age.
She married Raja Mallasarja of the Desai family at the age of 15.
Rebellion against the British
Chennamma’s husband died in 1824, leaving her with a son and a state full of volatility. This was followed by her son’s death in 1824. Rani Chennamma was left with the state of Kittur and an uphill task to save it from the British. Following the death of her husband and son, Rani Chennamma adopted Shivalingappa in the year 1824 and made him the heir to the throne. This irked the East India Company, who ordered Shivalingappa’s expulsion, on the pretext of the Doctrine of Lapse introduced by Lord Dalhousie, the then Governor General, to annex independent Indian States in 1848. This doctrine was based on the idea that in case the ruler of an independent state died childless, the right of ruling the State reverted or ‘lapsed’ to the sovereign. The state of Kittur came under the administration of Dharwad collectorate in charge of St John Thackeray of which Mr. Chaplin was the commissioner, both of whom did not recognize the new ruler and regent and notified Kittur to accept the British regime.
Rani Chennamma sent a letter to Mountstuart Elphinstone, Lieutenant-Governor of the Bombay Presidency pleading her cause, but the request was turned down, and war broke out. The British tried to confiscate the treasure and jewels of Kittur, valued at around 1.5 million rupees. They attacked with a force of 20,797 men and 437 guns, mainly from the third troop of Madras Native Horse Artillery. In the first round of war, during October 1824, British forces lost heavily and St John Thackeray, collector and political agent, was killed in the war. Amatur Balappa, a lieutenant of Chennamma, was mainly responsible for his killing and losses to British forces. Two British officers, Sir Walter Elliot and Mr. Stevenson were also taken as hostages. Rani Chennamma released them with an understanding with Chaplin that the war would be terminated but Chaplin continued the war with more forces. During the second assault, subcollector of Solapur, Mr. Munro, nephew of Thomas Munro was killed. Rani Chennamma fought fiercely with the aid of her deputy, Sangolli Rayanna, but was ultimately captured and imprisoned at Bailhongal Fort, where she died on 2 February 1829.Chennamma was also helped by her henchman Gurusiddappa in the war against British.
Sangolli Rayanna continued the guerrilla war to 1829, in vain, until his capture. He wanted to install the adopted boy Shivalingappa as the ruler of Kittur, but Sangolli Rayanna was caught and hanged. Shivalingappa was arrested by the British. Chennamma's legacy and first victory are still commemorated in Kittur, during the Kittur Utsava held on 22–24 October annually.
Memorials
Burial place
Rani Chennamma's samadhi or burial place is in Bailhongal taluk, and is currently in a poor state due to poor maintenance of the surrounding park area by Government agencies.
StatuesParliament House, New Delhi
Statue of Kittur Chenamma near Belgaum town hall.
On 11 September 2007 a statue of Rani Chennamma was unveiled at the Indian Parliament Complex by Pratibha Patil, the first woman President of India.[On the occasion, Prime Minister Manmohan Singh, Home Minister Shivraj Patil, Lok Sabha speaker Somnath Chatterjee, BJP leader L. K. Advani, Karnataka Chief Minister H. D. Kumaraswamy and others were present, marking the importance of the function. The statue was donated by Kittur Rani Chennamma Memorial Committee and sculpted by Vijay Gaur.Others
In popular cultureThe heroics of Kittur Rani Chennamma are sung by folk in the form of ballads, lavani and GiGi pada.
Kittur Chennamma is a 1962 film in Kannada, directed by B. Ramakrishnaiah Panthulu with B. Saroja Devi in the title role.
A commemorative postage stamp was released on 23 October 1977 by Government of India.
Coast guard ship "Kittur Chennamma" was commissioned in 1983 and decommissioned in 2011.
The Indian Railways train Rani Chennamma Express connecting Bangalore and Miraj is named after her.
Raiganj University Associate Professor Pinaki Roy's essay "Alternative History: A Postcolonial Rereading of Naikar’s The Queen of Kittur", published in the Indian Journal of Multidisciplinary Academic Research (ISSN 2347-9884), 1(2), August 2014: 105-15, offers several instances of critical references to literary representations of the Queen of Kittur.
Rani Channamma University in Belagavi is named in her honour.
Kittur Chennamma is the name of a Martian vessel in the "Reload" episode of the science fiction series The Expanse.
Only a rice agriculture kingdom. The opening of a trading post was attempted in 1620 but failed due to local hostility. The VOC left the Bali trade to private traders, mainly Chinese, Arab, Bugis and occasionally Dutch, who mainly dealt with opium and slave trade.
Dewa Agung of Klungkung in 1908.
However, the Dutch slight indifference to Bali was totally changed in the 19th century, as Dutch colonial control expanded across the Indonesian archipelago and began to coveted the island. The Dutch used the pretext of eradicating opium smuggling, arms running, Balinese tawan karang tradition (plunder of shipwrecks), and slavery to impose their control on Balinese kingdoms. The Dutch East Indies army invaded northern Bali in 1846, 1848, and finally in 1849 the Dutch was able to take control of the nAccording to the Babad Dalem manuscript (composed in 18th century), the conquest of Bali by the Hindu Javanese kingdom of Majapahit was followed by the installation of a vassal dynasty in Samprangan in the present-day Gianyar regency, close to the old royal centre Bedulu. This event took place in the mid-14th century. The first Samprangan ruler Sri Aji Kresna Kepakisan sired three sons. Of these the eldest, Dalem Samprangan, succeeded to the rulership but turned out to be an incompetent ruler. His youngest brother Dalem Ketut founded a new royal seat in Gelgel while Samprangan lapsed in obscurity.
The first European contact with Bali was made in 1512, when a Portuguese expedition led by Antonio Abreu and Francisco Serrão sailed from Portuguese Malacca and reached northern coast of Bali. Bali was also mapped in 1512, in the chart of Francisco Rodrigues. In Majapahit, East Java, the fall of Daha to Demak Sultanate in 1517 has prompted the refuge of Hindu nobles, priests and artisans to Bali. In 1585, the Portuguese government in Malacca sent a ship to establish a fort and a trading post in Bali, but the mission failed as ship foundered on the reef of the Bukit peninsula.
By the 16th century, the Puri (Balinese court) of Gelgel become a powerful polity in the region. The successor of Dewa Ketut, Dalem Baturenggong, reigned in the mid-16th century. He received a Javanese Brahmin sage called Nirartha who fled from the decline of Hinduism in Java. The King become the patron of Nirartha, who carried out an extensive literary works that formed the spiritualism of Balinese Hinduism. Gelgel reached its apogee during the reign of Dalem Baturenggong, as Lombok, western Sumbawa and Blambangan on easternmost Java, were united under Gelgel's suzerainty. Gelgel's influence over the still Hindu Blambangan seems to caught the attention the Sultan of Mataram that aspired to unite the whole of Java and also to spread Islamic faith. In 1639 Mataram launched an invasion to Blambangan. Kingdom of Gelgel immediately supported Blambangan as a buffer against the Islamic expansion of Muslim Mataram. Blambangan surrendered in 1639, but quickly regained their independence and rejoined Bali soon after the Mataram troops withdrew. Mataram Sultanate itself, after the death of Sultan Agung, seems to preoccupied in their internal problems, and lost interest to continue their campaign and pursue hostilities against Blambangan and Gelgel.
The nine kingdoms of Bali
Map of Balinese nine kingdoms, circa 1900
After 1651 the Gelgel kingdom began to break up due to internal conflicts. In 1686 a new royal seat was established in Klungkung, four kilometres north of Gelgel. The rulers of Klungkung, known by the title Dewa Agung, were however unable to maintain power over Bali. The island was in fact split into nine minor kingdoms; Klungkung, Buleleng, Karangasem, Mengwi, Badung, Tabanan, Gianyar, Bangli and Jembrana. These minor kingdoms developed their own dynasty, built their own Puri (Balinese palace compound) and established their own government. Nevertheless, these nine kingdoms of Bali admitted Klungkung leadership, that the Dewa Agung kings of Klungkung are their primus inter pares among Balinese kings, and deserved the honourable titular as the king of Bali. Most of these kingdoms today formed the base and boundaries of Kabupaten (regencies) of Bali.
In following centuries, the various kingdoms would fought a succession of incessant wars among themselves, although they accorded the Dewa Agung a symbolic paramount status of Bali. This led to complicated relations amongst Balinese rulers, as there are many kings in Bali. This situation lasted until the coming of the Dutch in the 19th century.
The legend
The legend of Salar Masud and Suhaldev Rajbhar is found in the Persian language Mirat-i-Masudi. It is a historical romance, and a biography of Salar Masud, with a "gossipy feel".It was written by Abd-ur-Rahman Chishti during the reign of the Mughal emperor Jahangir (r. 1605-1627). The legend has been subsequently embellished by members of various castes and political groups (see politicization section below).
According to the legend, Suhaldev Rajbahr was the eldest son of King Mordhwaj of Shravasti. In different versions of the legends, he is known by different names, including Sakardev, Suhirdadhwaj, Suhridil, Suhridal-dhaj, Rai Suhrid Dev, Susaj, Suhardal, Sohildar, Shahardev, Sahardev, Suhar Deo, Suhaaldev, Suhildev, Suheldev and Suheldeo.
Ghazi Saiyyad Salar Masud (born in 1015), a nephew of Mahmud of Ghazni, invaded India at the age of 16. He crossed the Indus river, and conquered Multan, Delhi, Meerut and finally Satrikh. At Satrikh, he established his headquarters, and dispatched armies to defeat the local kings. Sayyad Saif-ud-din and Mian Rajjab were dispatched to Bahraich. The local Raja of Bahraich and other neighbouring Hindu kings formed a confederation, but an army led by Masud's father Gazi Saiyyed Salar Sahu defeated them. Nevertheless, they continued to threaten the invaders, and therefore, in 1033 CE, Masud himself arrived in Bahraich to check their advance. Masud inflicted defeat after defeat on his enemies, until the arrival of Suhaldev Rajbahr. Suhaldev's army defeated Masud's forces, and Masud was killed in a battle in 1034 CE.
Masud was buried in Bahraich, and in 1035 CE, a dargah was built to commemorate him.The Rashtriya Swayamsevak Sangh (RSS) claims that the site was once an ashram (hermitage) of the Hindu saint Balark Rishi, and was converted to a dargah by Feroze Tughlaq.
In later Hindutva-influenced versions, Suhaldev Rajbhar is characterized as a cow protector, patron of saints and benefactor of Hindus. In one of these versions, Salar Masud plans to place a herd of cows in front of his army, so that Suhaldev Rajbhar could not attack him (since cows are sacred to Hindus). Suahldev Rajbhar comes to know about this plan, and cuts the cows loose on the night before the battle.
Historicity
Alexander Cunningham, based on the traditional accounts of Tharu Rajas of Gonda, came up with the following genaology of Suhaldev's family:
Mayura-dhwaja or Mora-dhaj, c. 900 CE
Hansa-dhwaja or Hans-dhaj, c. 925 CE
Makara-dhwaja or Makar-dhaj, c. 950 CE
Sudhanya-dhwaja or Sudhanwa-dhaj, c. 975 CE
Suhaldev or Suhridal-dhaj, c. 1000 CE
Politicization
Various caste groups have attempted to appropriate Suhaldev Rajbhar as one of their own. According to Mirat-e-Masudi, Suhaldev Rajbhar belonged to the "Bhar Tharu" community. Subsequent writers have identified his caste variously as "Bhar Rajput", Tharu, Bais Rajput, "Pandav Vanshi Tomar", Jain Rajput, Bharshiv, Tharu Kalhan, Nagavanshi Kshatriya and Visen Kshatriya.
In 1940, Guru Sahay Dikshit Dwijdeen, a local schoolteacher of Bahraich, composed a long poem Sri Suhal Bavani. Influenced by the Hindu reformist organization Arya Samaj, he projected Suhaldev Rajbhar as a Jain king and a saviour of the Hindu culture. The poem became very popular, and was regularly recited at local get-togethers. After the religion-based partition of India in 1947, the first printed version of the poem appeared in 1950. Arya Samaj, Ram Rajya Parishad and Hindu Mahasabha Sangathan promoted Suhaldev Rajbhar as a Hindu hero. In April 1950, these organizations planned a fair at the dargah of Salar Masud, to commemorate the king. Khwaja Khalil Ahmad Shah, a member of the dargah committee, appealed the district administration to ban the proposed fair, in order to avoid communal tensions. Accordingly, prohibitory orders were issued under Section 144 (unlawful assembly). A group of local Hindus organized a march against the order, and were arrested for rioting. To protest their arrest, Hindus shut down the local markets for a week and offered to be arrested in batches. The Indian National Congress leaders joined the protest, and around 2000 people went to jail before the administration relented and lifted the prohibitory orders.
Subsequently, the local Congress representative organized a rally and inaugurated the fair at Chittora. Suhaldev Smarak Samiti ("Suhaldev Monument Committee") was formed to construct a temple of Suhaldev. A princely state ruler of Prayagpur donated 500 bighas of land (including the Chittora Lake) to the Samiti. A temple of Suhaldev, with several paintings and sculptures, was constructed on this land.
During the 1950s and 1960s, the local politicians started characterizing Suhaldev Rajbhar as a Rajbhar king to influence the Rajbhar, a Dalit community and an important votebank around Bahraich. Gradually, the Rajbhar (claimed to be an offshoot of Bhars) started glorifying Suhaldev Rajbhar as a member of their own caste.Bahujan Samaj Party originally used the Suhaldev Rajbhar myth to attract Dalit voters. Later, Bharatiya Janata Party (BJP), Vishwa Hindu Parishad (VHP) and Rashtriya Swayamsevak Sangh (RSS) also started using it to attract Dalits to their fold. Starting in the 1980s, the BJP-VHP-RSS organized fairs and nautankis to celebrate the Suhaldev Rajbhar myth, characterizing him as a Hindu Dalit who fought against a Muslim invader. Maharaja Suhaldev Sewa Samiti, an organization formed by Hindu nationalist activists in Bahraich in 2001, has been organizing various programmes to commemorate Suhaldev Rajbhar as a defender of the Hindu faith.
Medang Kingdom and Kahuripan
Gunung Kawi rock-cut candi shrines demonstrate similar temple style of Java during the late Medang period.
In the second half of the 10th century, Bali was ruled by king Udayana Warmadewa and his queen, Mahendradatta, a princess of Isyana dynasty from East Java. Mahendradatta was the daughter of king Sri Makutawangsawarddhana, and sister of king Dharmawangsa of Medang Kingdom. The presence of a Javanese queen in the Balinese court suggested that either Bali had formed an alliance with East Java, or Bali was Java's vassal; their marriage was a political arrangement to seal Bali as part of East Javanese Medang realm. The royal Balinese couple was the parents of the famous king of Java, Airlangga (991–1049). Airlangga's younger brothers Marakata and later Anak Wungçu rose to the Balinese throne.
The rock-cut candi shrine of Gunung Kawi in Tampaksiring was made around the same period. It demonstrates similar temple style of Java during the late Medang period. The Warmadewa dynasty continued to rule Bali well until the 12th century with the reigns of Jayasakti (1146–50) and Jayapangus (1178–81). Contacts with imperial China were also important during this period. Chinese coins called kepeng were widely in use in the Balinese economy. In the 12th century, king Jayapangus of northern Bali is known to have married a Chinese princess, and has been immortalised through the Barong Landung artform as the effigy of the king and his Chinese consort.
After the Warmadewa dynasty, their descendant and their link to Javanese court, there was no continuous further detailed information found about the rulers of Bali. It seems that Bali had developed a new native dynasty quite independent from Java.
In the late 13th century, Bali once again appeared in Javanese source as in 1284, king Kertanegara launched a Pabali offensive expedition against Balinese rulers, which integrated Bali into the Singhasari’s realm. However, after the Jayakatwang rebellion of Gelang-gelang in 1292 that led to the death of Kertanegara and the fall of Singhasari, Java was unable to assert their rule upon Bali, and once again Balinese rulers enjoyed their independence from Java.
The Javanese contacts led to a deep impact on the language of Bali which was impacted by the Kawi language, a style of Old Javanese. The language is still used in Bali though is rare.
Majapahit period
Pura Maospahit ("Majapahit Temple") in Denpasar, Bali, demonstrate the typical Majapahit red brick architecture.
Canto 14 of the Nagarakretagama, composed during the reign of Hayam Wuruk in 1365, mentioned several places in Bali; Bedahulu and Lwa Gajah (identified as Goa Gajah) as places under Majapahit dominion. The Majapahit capital in Bali was established at Samprangan and later Gelgel. Following Hayam Wuruk's death in 1389, Majapahit entered a steady period of decline with conflict over succession, among other was Paregreg war (1405 to 1406).In East Java, Majapahit under the reign of queen regnant Tribhuwana Wijayatunggadewi and her able and ambitious Prime Minister Gajah Mada, saw the expansion of Majapahit armada into neighbouring islands in Indonesian archipelago including nearby Bali. According to Babad Arya Tabanan manuscript, in 1342 Majapahit troops led by Gajah Mada assisted by his general Arya Damar, the regent of Palembang, landed in Bali. After seven months of battles, Majapahit forces defeated the Balinese king in Bedulu (Bedahulu) in 1343. After the conquest of Bali, Majapahit distributed the governing authority of Bali among Arya Damar's younger brothers; Arya Kenceng, Arya Kutawandira, Arya Sentong and Arya Belog. Arya Kenceng led his brothers to govern Bali under Majapahit banner, he would become the ancestor of Balinese kings of Tabanan and Badung royal houses.
In 1468 Prince Kertabhumi rebelled against King Singhawikramawardhana and captured Trowulan. The usurped king moved the capital further inland to Daha (the former capital of Kadiri), effectively split Majapahit into two centres of powers; Trowulan and Daha. Singhawikramawardhana was succeeded by his son Ranawijaya in 1474, that ruled from Daha. To keep Majapahit influence and economic interest, Kertabhumi awarded Muslim merchant trading rights on the north coast of Java, an action which led to the prominence of Demak Sultanate in following decades. This policy increased Majapahit economy and influence, but weaken Hindu - Buddha's position as the main religion, as Islam began to spread faster and freely in Java. Hindu - Buddha followers' grievance later urged Ranawijaya to defeat Kertabumi.
In 1478, Ranawijaya's army under general Udara breached Trowulan defences and killed Kertabumi in his palace,Demak sent reinforcements under Sunan Ngudung, who later died in battle and was replaced by Sunan Kudus, but they came too late to save Kertabumi although they managed to repel the Ranawijaya's army. This event is mentioned in Jiwu and Petak inscription, where Ranawijaya claimed that he already defeated Kertabhumi and reunited Majapahit as one Kingdom. Ranawijaya ruled from 1474 to 1498 with the formal name Girindrawardhana, with Udara as his vice-regent. This event led to the war between Sultanate of Demak and Daha, since Demak ruler, Raden Patah, were the descendant of Kertabhumi.
In 1498, vice regent Udara usurped Girindrawardhana and the war between Demak and Daha recede. But this delicate balance end when Udara ask help to Portugal in Malacca and led Adipati Yunus of Demak to attack both Malacca and Daha. Another theory suggested that the reasons for the Demak's attacks against Majapahit was a revenge against Girindrawardhana, who had defeated Adipati Yunus' grandfather Prabu Bhre Kertabumi (Prabu Brawijaya V).The defeat of Daha under Demak marked the end of Hindu Majapahit era in Java. After the fall of the empire, many Majapahit nobles, artisans and priests took refuge either in the interior mountainous region of East Java, Blambangan in eastern end of Java, or across the narrow strait to Bali. The refugees probably fled to avoid Demak's retribution for their support for Ranawijaya against Kertabhumi.
The Javanese Majapahit empire influenced Bali both culturally and politically. The whole court of Majapahit fled to Bali following the conquest by the Muslim rulers in 1478, in effect resulting in the transfer of the whole culture. Bali was looked on as the continuation of the Hindu Javanese culture and is the major source of knowledge about it in the modern times. The incoming Javanese nobles and priests established Majapahit-style courts in Bali. The influx led to several important developments. The marriage of prominent Balinese families along with Majapahit royalty led to the foundation of upper caste lineages of Bali. Javanese ideas especially the Majapahit tradition influenced the religion and arts of the island. The Javanese language also affected the spoken Balinese language. The modern Bali architecture and temples share much in common with aesthetics and style of bas-reliefs in East Javanese temples from the Majapahit golden age. Large numbers of Majapahit manuscripts, such as Nagarakretagama, Sutasoma, Pararaton and Tantu Pagelaran, were being well-kept in royal libraries of Bali and Lombok, and provides the glimpse and valuable historical records on Majapahit. As a result of the influx of the Javanese element, historian Ramesh Chandra Majumdar states that Bali "soon became the last stronghold of Indo-Javanese culture and civilisation."
कलचुरि वंश
कलचुरियों की वंशावली किस नरेश से आरम्भ होती है, उसके बारे में अनुमान किया जाता है कि कोकल्लदेव से आरम्भ होती । कोकल्लदेव के वंशज कलचुरी कहलाये।
कलचुरि हैदयों की एक शाखा है। हैदयवंश ने रतनपुर और रायपुर में दसवीं शताब्दी से अठारहवीं शताब्दी तक शासन किया ।
कोकल्ल महाप्रतापी राजा थे, पर उनके वंशजों में जाजल्लदेव (प्रथम), रत्नदेव (द्वितीय) और पृथ्वीदेव (द्वितीय) के बारे में कहा जाता है कि वे न सिर्फ महापराक्रमी राजा थे, बल्कि छत्तीसगढ़ के सांस्कृतिक उन्नति के लिए भी चेष्टा की थीं।
जाजल्लदेव (प्रथम) ने अपना प्रभुत्व आज के विदर्भ, बंगाल, उड़ीसा आन्ध्रप्रदेश तक स्थापित कर लिया था। युद्धभूमि में यद्यपि उनका बहुत समय व्यतीत हुआ, परन्तु निर्माण कार्य भी करवाये थे । तालाब खुदवाया, मन्दिरों का निर्माण करवाया। उसके शासनकाल में सोने के सिक्के चलते थे - उसके नाम के सिक्के। ऐसा माना जाता है कि जाजल्लदेव विद्या और कला के प्रेमी थे, वे आध्यात्मिक थे। जाजल्लदेव के गुरु थे गोरखनाथ। गोरखनाथ के शिष्य परम्परा में भर्तृहरि और गोपीचन्द थे - जिनकी कथा आज भी छत्तीसगढ़ में गाई जाती है।
रतनदेव के बारे में ये कहा जाता है कि वे एक नवीन राजधानी की स्थापना की जिसका नाम रतनपुर रखा गया और जो बाद में के नाम से जाना गया। रतनदेव भी बहुत ही हिंसात्मक युद्धों में समय नष्ट की, पर विद्या और कला के प्रेमी थे। इसलिए विद्वानों की कदर थी। रतनदेव ने अनेक मन्दिरों का निर्माण करवाया और तालाब खुदवाया।
पृथ्वीदेव द्वितीय भी बड़े योद्धा थे। कला प्रेमी थे। उसके समय सोने और ताँबे के सिक्के जारी किये गये थे।
कलचुरियों विद्वानों को प्रोत्साहन देकर उनका उत्साह बढ़ाया करते थे। राजशेखर जैसे विख्यात कवि उस समय थे। राजशेखर जी कि काव्य मीमांसा और कर्पूरमंजरी नाटक बहुत प्रसिद्ध हैं। कलचुरियों के समय में विद्वान कवियों को राजाश्रय प्राप्त था। इसीलिये शायद वे दिल खोलकर कुछ नहीं लिख सकते थे। राजा जो चाहते थे, वही लिखा जाता था।
कलचुरि शासको शैव धर्म को मानते थे। उनका कुल शिव-उपासक होने के कारण उनका ताम्रपत्र हमेशा "ओम नम: शिवाय" से आरम्भ होता है। ऐसा कहा जाता है कलचुरियों ने दूसरों के धर्म में कभी बाधा नहीं डाली, कभी हस्तक्षेप नहीं किया। बौद्ध धर्म का प्रसार उनके शासनकाल में हुआ था।
कलचुरियों ने अनेक मंदिरों धर्मशालाओं का निर्माण करवाया।
वैष्णव धर्म का प्रचार, रामानन्द ने भारतवर्ष में किया जिसका प्रसार छत्तीसगढ़ में हुआ। बैरागी दल का गठन रामानन्द ने किया जिसका नारा था -
"जात-पात पूछे नहीं कोई, हरि को भजै सो हरि का होई" -
हैदय-वंश के अन्तिम काल के शासक में योग्यता और इच्छा-शक्ति न होने का कारण हैदय-शासन की दशा धीरे-धीरे बिगड़ती चली गयी और अन्त में सन् 1741 ई. में भोंसला सेनापति भास्कर पंत ने छत्तीसगढ़ पर आक्रमण कर हैदय शासक की शक्ति प्रतिष्ठा को नष्ट कर दिया।
Kings Krishan Dev Rai Pasi
8 अगस्त/राज्याभिषेक दिवस [राजा कृष्णदेव राय पासी वंश] के शाशक (1509-1529 ई. ; राज्यकाल) विजयनगर के सर्वाधिक कीर्तिवान राजा। नई दिल्ली. एक के बाद एक लगातार हमले कर विदेशी मुस्लिम आक्रांताओं ने भारत के उत्तर में अपनी जड़ें जमा ली थीं. अलाउद्दीन खिलजी ने मलिक काफूर को एक बड़ी सेना देकर दक्षिण भारत जीतने के लिए भेजा. वर्ष 1306 से 1315 ई. तक उसने दक्षिण में भारी विनाश किया. ऐसी विकट परिस्थिति में हरिहर और बुक्का राय नामक दो वीर भाइयों ने वर्ष 1336 में विजयनगर साम्राज्य की स्थापना की.
महाराजा कृष्णदेव राय ने अपने राज्य में आन्तरिक सुधारों को बढ़ावा दिया. शासन व्यवस्था को सुदृढ़ बनाकर तथा राजस्व व्यवस्था में सुधार कर उन्होंने राज्य को आर्थिक दृष्टि से सबल और समर्थ बनाया. विदेशी और विधर्मी हमलावरों का संकट राज्य पर सदा बना रहता था, अतः उन्होंने एक विशाल और तीव्रगामी सेना का निर्माण किया. इसमें सात लाख पैदल, 22,000 घुड़सवार और 651 हाथी थे. महाराजा कृष्णदेव राय को अपने शासनकाल में सबसे पहले बहमनी सुल्तान महमूद शाह के आक्रमण का सामना करना पड़ा. महमूद शाह ने इस युद्ध को ‘जेहाद’ कह कर सैनिकों में मजहबी उन्माद भर दिया, पर कृष्णदेव राय ने ऐसा भीषण हमला किया कि महमूद शाह और उसकी सेना सिर पर पांव रखकर भागी. इसके बाद उन्होंने कृष्णा और तुंगभद्रा नदी के मध्य भाग पर अधिकार कर लिया. महाराजा की एक विशेषता यह थी कि उन्होंने अपने जीवन में लड़े गये हर युद्ध में विजय प्राप्त की.
महमूद शाह की ओर से निश्चिन्त होकर राजा कृष्णदेव राय ने उड़ीसा राज्य को अपने प्रभाव क्षेत्र में लिया और वहां के शासक को अपना मित्र बना लिया. वर्ष 1520 में उन्होंने बीजापुर पर आक्रमण कर सुल्तान यूसुफ आदिलशाह को बुरी तरह पराजित किया. उन्होंने गुलबर्गा के मजबूत किले को भी ध्वस्त कर आदिलशाह की कमर तोड़ दी. इन विजयों से सम्पूर्ण दक्षिण भारत में कृष्णदेव राय और हिन्दू धर्म के शौर्य की धाक जम गयी. महाराजा के राज्य की सीमाएं पूर्व में विशाखापट्टनम, पश्चिम में कोंकण और दक्षिण में भारतीय प्रायद्वीप के अन्तिम छोर तक पहुंच गयी थीं. हिन्द महासागर में स्थित कुछ द्वीप भी उनका आधिपत्य स्वीकार करते थे. राजा द्वारा लिखित‘आमुक्त माल्यदा’ नामक तेलुगू ग्रन्थ प्रसिद्ध है. राज्य में सर्वत्र शान्ति एवं सुव्यवस्था के कारण व्यापार और कलाओं का खूब विकास हुआ.
उन्होंने विजयनगर में भव्य राम मन्दिर तथा हजार मन्दिर (हजार खम्भों वाले मन्दिर) का निर्माण करवाया. ऐसे वीर एवं न्यायप्रिय शासक को हम प्रतिदिन एकात्मता स्तोत्र में श्रद्धापूर्वक स्मरण करते हैं.
Krishnadeva Raya
Wikipedia
Born 26 July 1509
"Sri Krishna Deva Raya" redirects here. For the 1970 film, see Sri Krishnadevaraya (film).
Krishnadevaraya
Emperor of Vijayanagara Empire
A bronze statue of Emperor Krishnadevaraya
Reign 26 July 1509–1529
Predecessor Viranarasimha Raya
Successor Achyuta Deva Raya
Consort Tirumala Devi
Chinna Devi
Issue
Thirumalamba
Vengalamba
Tirumala Raya (Crowned in 1524 at the age of 6 years, but died on 1525
Kannada inscription, dated 1513 CE, of Krishnadevaraya at the Krishna temple in Hampi describes his victories against the Gajapati Kingdom of Odisha.
Vijayanagara Empire
Sangama dynasty
Harihara I 1336–1356
Bukka Raya I 1356–1377
Harihara Raya II 1377–1404
Virupaksha Raya 1404–1405
Bukka Raya II 1405–1406
Deva Raya I 1406–1422
Ramachandra Raya 1422
Vira Vijaya Bukka Raya 1422–1424
Deva Raya II 1424–1446
Mallikarjuna Raya 1446–1465
Virupaksha Raya II 1465–1485
Praudha Raya 1485
Saluva dynasty
Saluva Narasimha Deva Raya 1485–1491
Thimma Bhupala 1491
Narasimha Raya II 1491–1505
Tuluva dynasty
Tuluva Narasa Nayaka 1491–1503
Vira Narasimha Raya 1503–1509
Krishna Deva Raya 1509–1529
Achyuta Deva Raya 1529–1542
Venkata I 1542
Sadasiva Raya 1542–1570
Aravidu dynasty
Aliya Rama Raya 1542–1565
Tirumala Deva Raya 1565–1572
Sriranga I 1572–1586
Venkata II 1586–1614
Sriranga II 1614
Rama Deva Raya 1617–1632
Venkata III 1632–1642
Sriranga III 1642–1646
Krishnadevaraya (IAST Kṛṣṇadevarāya) was an emperor of the Vijayanagara Empire who reigned from 1509–1529. He is the third ruler of the Tuluva Dynasty. Presiding over the empire at its zenith, he is regarded as an icon by many Indians. Krishna Deva Raya earned the titles Kannada Rajya Rama Ramana (lit, "Lord of the Kannada empire"), Andhra Bhoja (lit, "Bhoja for Telugu Literature") and Mooru Rayara Ganda (lit, "King of Three Kings"). He became the dominant ruler of the peninsula of India by defeating the Sultans of Bijapur, Golconda, the Bahmani Sultanate and the Gajapatis of Odisha, and was one of the most powerful Hindu rulers in India. Indeed, when the Mughal Emperor Babur was taking stock of the potentates of north India, Krishnadevaraya was rated the most powerful and had the most extensive empire in the subcontinent.
Portuguese travellers Domingo Paes and Fernao Nuniz also visited the Vijayanagara Empire during his reign. Travelogues indicate that the king was not only an able administrator but also an excellent general, leading from the front in battle and even attending to the wounded. The south Indian poet Muku Timmana praised him as the destroyer of the Turkics. Krishna Deva Raya benefited from the able prime minister Timmarusu, who was regarded by the emperor as a father figure and was responsible for his coronation.
Early life
Krishna Deva Raya was the son of Tuluva Narasa Nayaka, an army commander under Saluva Narasimha Deva Raya, who later took control of the empire to prevent its disintegration and became the founder of the Tuluva Dynasty, the third Hindu Dynasty to rule Vijayanagara.
Military career
The rule of Krishnadevaraya marks a period of much military success in Vijayanagara history. On occasion, the king was known to change battle plans abruptly and turn a losing battle into victory. The first decade of his rule was one of long sieges, conquests, rebellions and victories. His main enemies were the Bahamani Sultans (who, though divided into five small kingdoms, remained a constant threat), the Gajapatis of Odisha, who had been involved in constant conflict since the rule of Saluva Narasimha Deva Raya and the Portuguese, a rising maritime power which controlled much of the sea trade.
Success in Deccan
The annual affair of the raid and plunder of Vijayanagar towns and villages by the Deccan sultans came to an end during the Raya's rule. In 1509, Krishnadevaraya's armies clashed with the Sultan Samshuddin Zafar Khan of Bijapur at Diwani and the Sultan Mahmud was severely injured and defeated. Yusuf Adil Khan was killed and the Raichur Doab was annexed. Taking advantage of the victory, the Raya reunited Bidar, Gulbarga, and Bijapur into Vijayanagar and earned the title "establisher of the Yavana kingdom" when he released Sultan Mahmud and made him de facto ruler. The Sultan of Golconda Sultan Quli Qutb Shah was defeated by Timmarusu, who was the prime minister of Sri Krishnadevaraya.
War with Feudatories
He defeated many local rulers like the Dharanikota Kammas,[citation needed] who were feudatory rulers of the Gajapathis, and the rebellious Ummatur Chiefs. In 1516-1517, Krishnadevaraya pushed beyond the Godavari river.
War with Kalinga
The Gajapatis of Odisha ruled a vast land comprising Andhra region, Odisha. Krishna Deva Raya's success at Ummatur provided the necessary impetus to carry his campaign into Coastal Andhra region which was in control of the Gajapati Raja Prataparudra Deva. The Vijayanagar army laid siege to the Udayagiri fort in 1512. The campaign lasted for a year before the Gajapati army disintegrated due to starvation. Krishna Deva Raya offered prayers at Tirupati thereafter along with his wives Tirumala Devi and Chinnama Devi.The Gajapati army was then met at Kondaveedu, where the armies of Vijayanagara, after establishing a siege for a few months, began to retreat due to heavy casualties. Then, Timmarusu, upon discovering a secret entrance to the unguarded eastern gate of the fort, launched a night attack that culminated with the capture of the fort and the imprisonment of Prince Virabhadra, the son of Gajapati Emperor Prataparudra Deva. Saluva Timmarusu took over as governor of Kondaveedu thereafter.
Krishnadevaraya planned for an invasion of Kalinga, but the Gajapati Emperor, Prataparudra, was made privy to this plan. Prataparudra formulated his own plan to defeat Krishandevaraya and the Vijayanagara Empire. The confrontation was to happen at the fort of Kalinganagar. But the wily Timmarusu secured the information of Prataparudra's plan by bribing a Telugu deserter, who was formerly under the service of Prataparudra. When the Vijayanagara Empire did invade, Prataprudra was driven to Cuttack, the capital of the Gajapati empire Prataparudra eventually surrendered to Vijayanagara Empire, and he gave his daughter, Princess Jaganmohini, in marriage to Sri Krishnadevaraya. Krishandevaraya returned all the lands that the Vijayanagara Empire captured to the North of the Krishna River; this made the Krishna river became boundary of Vijayanagar and the Gajapati Kingdom.
Krishnadevaraya established friendly relations with the Portuguese, who set up the Portuguese Dominion of India in Goa in 1510. The Emperor obtained guns and Arabian horses from the Portuguese merchants. He also utilized Portuguese expertise in improving water supply to Vijayanagara City.
Final conflict and death
Kannada inscription dated 1524 A.D., of Krishnadeva Raya at the Anathasayana temple in Anathasayanagudi near Hampi. The temple was built in memory of his deceased son.
The complicated alliances of the empire and the five Deccan sultanates meant that he was continually at war. In one of these campaigns, he defeated Golconda and captured its commander Madurul-Mulk, crushed Bijapur and its Sultan Ismail Adil Shah, and restored Bahmani sultanate to the son of Muhammad Shah II.
The highlight of his conquests occurred on 19 May 1520 where he secured the fortress of Raichur from Ismail Adil Shah of Bijapur after a difficult siege during which 16,000 Vijayanagara soldiers were killed. The exploits of the military commander, Pemmasani Ramalinga Nayudu of the Pemmasani Nayaks, during the Battle of Raichur were distinguished and lauded by Krishnadevaraya. It is said that 700,000-foot soldiers, 32,600 cavalry, and 550 elephants were used in the Battle of Raichur. Finally, in his last battle, he razed to the ground the fortress of Gulburga, the early capital of the Bahmani sultanate. His empire extended over the whole of South India.
In 1524, Krishnadevaraya made his son Tirumala Raya the Yuvaraja (crown prince). The prince did not survive for long: he was poisoned to death. Suspecting the involvement of Timmarusu, Krishna Deva Raya had his trusted commander and adviser blinded. At the same time, Krishnadevaraya was preparing for an attack on Belgaum, which was in the Adil Shah’s possession. Around this time, Krishnadevaraya took seriously ill. He died soon after in 1529.Before his death, he nominated his brother, Achyuta Deva Raya as his successor.
Internal affairs
During his reign he kept a strict control over his ministers, and any minister who committed misdeeds was dealt with severely. He abolished some of the obnoxious taxes such as the marriage fee. To increase revenues, he brought new lands under cultivation by ordering deforestation of some areas. A large-scale work to obtain water for irrigation around Vijayanagar was also undertaken by him. Foreign travelers, such as Paes, Nunez and Barbosa, who visited Vijayanagar spoke highly of the efficiency of administration and prosperity of the people during his reign. In spite of his preoccupations with the defense and reorganization of the territories conquered by him, he founded a new town called Nagalapura. Paes summarises the king's attitude to matters of law and order by stating that "The king maintains the law by killing." Offenses against property (designed to maintain stability) and for murder ranged from cutting of a foot and hand for theft and beheading for murder (except for those occurring as a result of the duel). Paes could not estimate the size of Vijaynagar as his view was obscured by the hills but estimated the city to be at least as large as Rome. Furthermore, he considered Vijayanagara to be "the best provided city in the world" with a population of not less than a half a million. The empire was divided into a number of provinces often under members of the royal family and into further subdivisions. The administrative languages of the Empire were Kannada and Telugu—the latter was also the Court language. Telugu was a popular literary medium, reaching its peak under the patronage of Krishnadevaraya.
The administration of the empire was carried on along the lines indicated in his Amuktamalyada. He was of the opinion that the King should always rule with an eye towards Dharma. His concern for the welfare of the people is amply proved by his extensive annual tours all over the empire, during which he studied everything personally and tried to redress the grievances of the people and to punish the evil doers. With regard to the promotion of the economic progress of his people, Krishnadevaraya says: "the extent of the kingdom is the means for the acquisition of wealth. Therefore even if the land is limited in extent, excavate tanks and canals and increase the prosperity of the poor by leasing him the land for low ari and koru, so that you may obtain wealth as well as religious merit."
The Portuguese Chronicler Domingo Paes praises Krishna Deva Raya as, "the most feared and perfect King… a great ruler and a man of much justice". Though a follower of Vaishnavism he showed respect to all sects, and petty religious prejudices never influenced him, either in granting gifts or in his choice of companions and officers. According to Barbosa, "The King allows such freedom that every man may come and go, live according to his own creed, without suffering any annoyance".
Once, when there was some trouble with construction of a big reservoir, Krishna Deva Raya ordered the sacrifice of some prisoners.
Art and literature
Vitthala temple with musical pillars, Hoysala style multigonal base Hampi
The rule of Krishna Deva Raya was an age of prolific literature in many languages, although it is also known as a golden age of Telugu literature. Many Telugu, Kannada, Sanskrit, and Tamil poets enjoyed the patronage of the emperor. Emperor Krishna Deva Raya was fluent in many languages. There remains a debate whether he was a Kannadiga or Telugu or Tuluva by lineage.
The poet Muku Timmana praised him as a great general and stated: "O Krishnaraya, you Man-Lion. You destroyed the Turks from far away with just your great name`s power. Oh Lord of the elephant king, just from seeing you the multitude of elephants ran away in horror.
Kannada literature
He patronised Kannada poets Mallanarya, who wrote Veera-saivamruta, Bhava-chinta-ratna and Satyendra Chola-kathe, Chatu Vittal-anatha who wrote Bhaga-vatha, Timmanna Kavi who wrote a eulogy of his king in Krishna Raya Bharata. Vyasatirtha, the great Dvaita saint from Mysore belonging to the Madhwa order was his Rajaguru. Krishna Deva Rayana Dinachari in Kannada is a recently discovered work. The record highlights the contemporary society during Krishna Deva Raya's time in his personal diary. However, it is not yet clear if the record was written by the king himself.
Telugu literature
The rule of Krishna Deva Raya is known as golden age of Telugu literature. Eight Telugu poets were regarded as eight pillars of his literary assembly and known as Ashtadiggajas. Krishna Dev Raya himself composed an epic Telugu poem Amuktamalyada.
Historians view the prominent influence of the Kammas, who were ministers, governors, and commanders in the Vijayanagara Empire, as the reasonable cause behind why Telugu was held in high-esteem at the Vijayanagara Court.
Tamil literature
Tamil inscription of Krishnadevaraya, Severappoondi
Krishna Deva Raya patronised the Tamil poet Haridasa, and Tamil literature soon began to flourish as the years passed by.
Sanskrit literature
In Sanskrit, Vyasatirtha wrote Bhedo-jjivana, Tat-parya-chandrika, Nyaya-mrita (a work directed against Advaita philosophy) and Tarka-tandava. Krishna Deva Raya himself an accomplished scholar wrote Madalasa Charita, Satyavadu Parinaya and Rasamanjari and Jambavati Kalyana.
Religion and culture
Tirumala Temple and Vaikuntam Queue Complex (semicircular building in the foreground) as seen from Srivari Padalu on Narayanagiri hill
Krishna Deva Raya respected all sects of Hinduism and lavished on the Tirumala Venkateswara Temple, numerous objects of priceless value, ranging from diamond studded crowns to golden swords. For this he is honored with installing his statues along with his two wives at the temple complex.These statues are still visible at the temple at the exit. He also contributed in building parts of Srisailam temple complex.
Krishna Deva Raya was formally initiated into the Vaishnava Sampradaya by Tathacharya. Vyasatirtha, a saint of Madhva Sampradaya was his Rajguru. He patronised poets and scholars in Kannada, Telugu, Tamil and Sanskrit.
Wives
Channa Devi was the first and elder queen of Krishnadevaraya. She was the daughter of King Jaivarma and Queen Chandikakumari of Koorg Pradesh. Chinna Devi had a daughter named Vengalamba.
Tirumala Devi (also known as Tirumalamba) (died 1553) was the senior wife and chief queen (patta mahishi) of Emperor Krishnadevaraya. She was also the most honoured wife of Krishnadevaraya, and the mother of his heir-apparent, Prince Tirumala, who died in his childhood. By birth, Tirumala Devi was a princess of Srirangapattana, a sub-kingdom of the Vijayanagara Empire, which was ruled by her father King Veerappodeya
Keladi Chennamma
Keladi Chennamma became the queen of Keladi after marrying King Somashekhara Nayak. When adversity struck Rajaram, Shivaji’s second son, and he was on a run from the Mughals, Chennamma gave him shelter. Upon learning that she took Rajaram under her wing, Aurangzeb sent his men to fight her. She fought heroically and defeated the Mughal Emperor’s army. At the end of the war, a treaty was signed between Keladi and the Mughals, through which the Emperor recognised Keladi as a separate kingdom.
She was the Queen of an ancient State. She had no husband. Still she fought with the many foes around and freed the kingdom from several dangers. But soon she had to face another danger.
Aurangzeb was the Moghul Emperor then. 'Alamgir' was his title. Alamgir means one who has conquered the whole world.
Aurangzeb had conquered many kingdoms in North India and had turned his eyes towards the South. His thirst for expansion was not yet quenched and his vast: powerful army attacked this small State. The reason given was that the Queen had given shelter to the son of Maharaja Shivaji.
But the Queen was not afraid. Nor did she feel sorry. She did not ask for pardon. She faced the attack like a heroic woman. When the enemies themselves withdrew their attack and begged for a treaty, she was quite generous.
This heroic Queen and noble lady was Queen Chennamma of Keladi.
Chennamma ruled the kingdom of Keladi for twenty-five years. She had the complexion of a pearl, with bright eyes and a broad forehead. A long nose and curly hair adorned a face of royal dignity. The beautiful Queen was full of good qualities too. And she had the ability to kill her enemies in the battles, like Durga (the goddess of power). Beauty, valour, piety and generosity all blended in this great Queen.
Keladi was a kingdom in the MaInad area of Karnataka. The first King of Keladi was Chowdappa Nayaka who came to the throne in 1500. He was a great hero.
In about 1645, the able King Shivappa Nayaka came to the throne. During his reign, many reforms were effected in Keladi. This King became famous as a great ruler because of his administrative reforms. Government and collection of taxes were so systematized that he came to be called 'Shistina Shivappa Nayaka' ('shistu' - meaning discipline and order and it is also known as a kind of Local Tax). His younger son Somashekhara Nayaka became the King in 1664. At that time the kingdom of Keladi stretched along the entire seacoast from Goa to Malabar.
Somashekhara Nayak was a very efficient king. With a good figure, power and wealth, he also had good qualities. He was religious-minded, too.
Somashekhara Nayaka did not marry for several years. He was young and a king; and was also handsome, virtuous and famous. Naturally many a king tried to make him his son-in-law. The Nayaka saw many beautiful princesses. But he never thought of marriage.
His subjects, knowing his religious mind and devotion to God, wondered whether their king would become a monk.
The king once went to the Rameshwara fair. There he saw a very pretty maid. She was Chennamma, the daughter of Siddappa Shetty of Kotepura. She was beautiful like a carefully sculptured doll. With her friends she was going to the temple; she moved with striking dignity.
Somashekhara Nayaka saw her; he said to himself, 'if at all I marry, I should marry this girl.' Through his servants he learnt who she was. Next day he sent for his Chief Minister and said to him, "You have been compelling me to marry. Yesterday when I went to the Rameshwara fair, I saw Kotepura Siddappa Shetty's daughter. If I marry at all, I will marry her. Please send for Siddappa Shetty and speak to him."
The Chief Minister replied, "My Lord, so far all kings of Keladi have married only princesses of royal blood."
"That may be. But I know only one way, - and that is, to do as I say. I have nothing to do with any other tradition. I will marry only this girl."
"The King wants to marry your daughter Chennamma."
At these words of the Chief Minister, Siddappa Shetty was startled; he was amazed. He could not believe his own ears. Finally he agreed gladly.
"The King wants to marry you," he said to his daughter. And Chennamma could not contain her surprise and delight.
The wedding took place in the big palace in the capital city of Bidanur with royal splendour.
Chennamma became the Queen of Keladi State and of Somashekhara Nayaka's heart. The new couple offered worship at the temple of the family deity Lord Rameshwara at Keladi, and also at the temple of Aghoreshwara at Ikkeri and of Goddess Mookambike at Kollur. They also gave many gifts in charity to the poor and the needy.
The married life of Somashekhara Nayaka and Queen Chennamma was like milk and honey put together. They understood each other perfectly and loved each other deeply. The intelligent Queen became, in a short while, well versed in politics and statecraft. She learnt to use weapons, mastered music and developed an interest in literature.
Queen Chennamma looked after the subjects of her kingdom and the servants of the palace with great love as if they were her children. She was not merely a wife to Somashekhara Nayaka but also an adviser; she gave him advice on state masters, like a trusted minister. If the government did any injustice, those who suffered, being afraid to go to the King, would make their appeals to the Queen. The Queen would speak to her husband and get justice done.
She was an inspiration to her husband to punish the wicked and protect the virtuous. So the people of Keladi looked up to the Queen as if she was a Goddess, with great respect and devotion.
The royal couple treated all religions with equal respect; they gave large gifts of lands to the Mutts and other religious institutions of Keladi.
During the days of the Vijayanagara Kings, the Dasara was observed as a national festival with great pomp. The Kings of Keladi kept up that tradition. During the days of this 'Nadahabba' great artists used to go to Keladi from all corners of the country. At the end of the programmes of dance and music, the King rewarded the artists with valuable gifts.
Once, during the Dasara festival, the famed dancer Kalavathi of Jambukhandi gave a performance before the royal couple. Dancing like a peacock and singing like a cuckoo, this beautiful woman won the love of Somashekhara Nayaka. The King who was pleased with her excellence in dancing, gave her much wealth. Kalavathi became the dancer of the royal court. Her mother and her foster-father, Bharame Mavuta, lived with her. The latter was a master of black magic and secret medicines Knowing that Queen Chennamma had no children, the wicked Bharame Mavuta developed an intimate friendship with Somashekhara Nayaka. Gradually the Nayaka began to live with Kalavathi herself. He became a puppet in the hands of Bharame Mavuta. He forgot his beloved darling Chennamma and stayed away from the palace. He swallowed all that Bharame Mavuta gave him as medicine and as a result became half-mad. Various diseases began to eat him up. Even the ministers and respected officers had to go to the dancer's house to discuss matters of the State.
Chennamma felt very sad that the husband who once loved her so deeply never came to the palace now. She was always in tears. Once all the subjects felt happy that it was their good fortune they had such an ideal King, but now he had to thought for the kingdom.
Because of the King's indifference there was chaos in the kingdom. The news of his ill-health spread all over the kingdom. The King had no children. What if he died suddenly?
In such a pass, naturally, many persons began to hatch conspiracies to usurp the throne. The Sultan of Bijapur who had often been defeated by the kings of Keladi, now attacked the kingdom.
The Queen was determined that the kingdom nursed and handed down by their elders should be saved from these dangers. If she remained passive, thinking she was only a woman, the kingdom wouid be lost. She put aside her pride and even stepped into the dancer's house to meet the King.
Worn out by diseases, the King was a mere shadow of his old robust self. The face had lost lustre and the eyes were dull. Chennamma was greatly grieved. But she checked her sorrow and said, "My Lord, please come back to the palace. The physicians of the court will treat you. The kingdom of the great Shivappa Nayaka should not be ruined. You can adopt a worthy boy as son." She fell at his feet and begged him to return.
Bharame Mavuta, the source of all evil for the kingdom, was right there. Deceived by his words, the King refused to listen to Chennamma. The Queen returned in misery. But she had no time even to weep, because the enemies had already besieged the kingdom.
There was only one way, thought Chennamma, for the kindgom to continue and the dynasty to survive; she herself should rule the land and also hold the sword. Trusting God, the young Queen took this crushing burden on her tender shoulders. The clever and heroic Queen also took the counsel of her father Siddappa Shetty. She enlisted the help of trustworthy commanders. Delicate hands adorned with bangles now brandished the sword.
Arrogant enemies thought that after all she was a woman and could be frightened. They began to threaten her.
One day the Chief Minister, Thimmanna Nayaka of Kasaragod, went to her with Subnis Krishnappa and said to her, "You must adopt as son Veerabhadra Nayaka, the son of the Commander-in Chief, Bhadrappa Nayaka. It is only then that we shall support you. Or else, we will unite the people against you and crown him." The same threat was held out by another minister, Narasappayya and a senior officer, Lakshmayya.
Queen Chennamma heard them all patiently. On one side, Bharame Mavuta had the King under his thumb and was eager to take over the kingdom. On another side, all the ministers and other important men were ready to bring some one whom they liked to the throne and perpetuate their own positions. The Queen could not approve of either of these developments. She had no child; so she decided that she should adopt a boy who was virtuous and would herald the welfare of the State. She choose a boy by name Basappa Nayaka. She decided to give him the proper type of training so that the kingdom survived and the people were made happy.
The Sultan of Bijapur was waiting to swallow up the kingdom of Keladi. Now he heard that the King was negligent and troubled by disease and that the State was in the hands of a woman. He was tempted. Opportunity seemed to be inviting him. He sent a representative by name Jannopant to the Queen for negotiations. Close on the heels of Jannopant the Sultan also sent a big army under the command of Muzaffar Khan. Jannopant met the Queen. Through her own spies Chennamma had already understood the trick of the Sultan. But she was not in a position to declare war on the Sultan just then. So she gave three lakh rupees to Jannopant and came to an agreement with the Sultan. Yet, the Sultan's army was marching towards Keladi.
So, the Queen summoned her subjects and said to them: "My beloved heroes of the Kannada Land, you are great warriors. Today the fate of the kingdom is in your hands. Remember, victory gives us this kingdom and death gives us Heaven. There is no third way. If you win, all of you will be rewarded with befitting honors." So she spoke to her people with affection. She gave them her jewels and, the gold in the royal treasury. Inspired by her heroic words, and moved by her generosity, the soldiers girded their Lions to fight.
After taking leave of the Queen, Jannopant went to Bharame Mavuta. Moved by the sweet words of Jannopant, Bharame Mavuta got the King murdered.
The Queen heard the news. Her husband was dead! It was a shock, and grief flooded the heart of the young Queen. But she was not the woman to weep in passive sorrow. Yes, her husband was dead. But he had not died a natural death. He had been murdered. Chennamma was now like the Goddess of War, determined to avenge her husband's death.
The Bijapur army besieged the fort of Bidanur. The henchmen of Bharame Mavuta gave all help to the Sultan's soldiers. The-enemy army was very big. Siddappa Shetty and the officers of the State told the Queen that, even if they fought with all valour, victory was doubtful. They advised her to leave Bidanur for the time being. The very thought of leaving Bidanur was like poison to her. But there was no other way. The throne of the kingdom, the wealth of the royal treasury and all other valuables were moved to Bhuvanagiri.
The enemies pulled down the gates of the fort and entered the palace. But they could not find the Queen there. The treasury was also empty. They felt disappointed and were very angry. The fort at Bhuvanagiri, situated amidst a thick jungle, was quite secure. The chieftains of the Keladi Court and the soldiers were in Bhuvanagiri with the Queen.
The Chief Minister, Thimmanna Nayaka, who had, gone away from Bidanur after his differences with the Queen in the matter of the adoption, now learnt of the fall of Bidanur. He was at heart a true patriot. He was enraged that enemies had taken Bidanur.
Thimmanna Nayaka came to the Bhuvanagiri palace and met the Queen. He said, "Your Highness, I am guilty of a great crime. I should not have left Bidanur after the death'of Somashekhara Nayaka. I have sinned terribly. It is very painful for me to see the Bidanur, where I was born and bred, is now in alien hands. Please accept my services again in this difficult hour."
The Queen was generous. She replied, "Thimmanna Nayaka, your conduct and your words amply bear out your deep loyalty to the kingdom. Keladi now needs the assistance of all and the blessings of the Almighty for its protection. You are experienced in statecraft. We do need your help; you have served the State from the days of the great Shivappa Nayaka. The Chief Minister's office is yours, if you will accept it."
Chennamma bestowed honors on him. People who had benefited from the kings of Keladi and from Chennamma in particular, arrived in thousands in Bhuvanagiri. They were ready to give up their all for Keladi and the Queen.
Thimmanna Nayaka got together the chieftains and brave soldiers from all parts of Keladi and raised an army. He marched towards Bidanur. The soldiers of Bijapur, who were proud of their seizure of Bidanur were marching towards Bhuvanagirii to capture it. In the midst of the thick forest and in a narrow pass, the Sultan's soldiers fell into the hands of the heroic Kannada warriors. The men of Keladli knew the terrain quite well; they destroyed the Bijapur army and went to Bidanur. The people there were overjoyed at the arrival of the Kannada soldiers. They opened the gates wide and welcomed them.
The people of Keladi, one and all, accepted Chennamma as their ruler. In 1671 Chennamma was crowned as the Queen in the fortress of Bhuvanagiri. The Queen now took over the entire administration into her hands. She honored the chiefs and soldiers, who had helped in the fight for Bidanur, suitably with money, gold, lands and high offices. The kingdom had become worn out with chaos and misrule. The Queen brought peace and happiness to it. She again enforced the system which had been formulated by Shivappa Nayaka. She arranged for special temple honors and worship with great pomp to the deities of Rameshwara, Aghoreshwara and Goddess Mookambike, whose grace, she felt, had warded off all dangers. She offered diamond-studded crowns and golden lamps to these deities.
The Queen also arrested both Bharame Mavuta and Jannopant who were responsible for the death of her husband, and put them to death. Those who had conspired against her and wanted to usurp the kingdom were also punished and banished from the kingdom. Queen Chennamma now ruled over the kingdom ably. She was like a Goddess to the virtuous and like destruction itself to the wicked. She had an 'Agrahara' - an entire street with houses on either side formed, and invited scholars to settle down there. It was named 'Somashekharapura'. Day and night Chennamma toiled for the welfare of the state.
With the consent of her people she adopted as her son, a good boy, Basappa Nayaka by name. She expanded the army and strengthened security at the borders. After her work for the kingdom, Chennamma spent whatever leisure she had, in meditation and in acts of charity and kindness. She gave gifts of lands to Mutts and religious institutions. The Queen respected all the religions and was herself respected by everybody.
Years before, there had been two or three wars between the kings of Mysore and the kings of Keladi. In these wars, the rulers of Mysore had been defeated. As the kings of Keladi had a long seacoast under them, they reaped considerable profits from the foreign traders, the Dutch and the English.
At the time Chennamma was ruling in Keladi, the ruler in Mysore was Chikkadevaraya Wodeyar. A person by name Andhaka Venkata Nayaka also belonged to the dynasty of Keladi kings. He wrote a letter to the Mysore ruler; he said, "I should have been the King of Keladi. But Chennamma came in the way. Therefore if you will fight with her and help me to get the kingdom, I shall give half of it to you and render other help also."
Chikkadevaraya was very pleased with the letter. He thought it would be quite easy to win the kingdom which was in the hands of a woman. If he did so, all the foreign trade now under Keladi would be in his hands. So he began preparations for a war.
Queen Chennamma was not at all afraid that the Mysore ruler had declared war on Keladi. She remained undaunted and sent a big army under her Commander Bhadrappa Nayaka to fight the enemy. The chieftains of Sode, Sirsi and Banavasi also declared war on Keladi. But the Queen very cleverly managed to defeat them all.
The Mysore army was the first to be defeated. But the next year that army defeated the Keladi force. Again when there was a war, the Queen was victorious. Several officers of the Mysore army were captured. But the Queen treated them with courtesy. She also set them free. Because of this, Chikkadevaraya developed a high regard for the Queen. The rulers of Mysore and Keladi signed a treaty of friendship.
Queen Chennamma had banished some leaders who had their eyes on the throne. Now all those men, obtaining the help of other rulers, began a war with the Queen. But the able Queen defeated them.
Chennamma had adopted Basappa Nayaka. He was to become the King later. So she gave personal attention to his training and education. Every morning after her bath, prayers and breakfast, she would go to the court hall. She would stay there till mid-day, and listen patiently to any of her subjects who had any difficulties. She would give them whatever help was necessary. She would discuss matters of statecraft and administration with Basappa Nayaka and her ministers and officers and give her decisions. After the midday prayers and worship, she would spend an hour giving alms. At that time monks, sanyasis, priests and the poor and the needy would all receive help.
One afternoon as usual the Queen was giving alms. Four 'Jangamars' (monks) appeared. They looked very radiant. The four waited till all the others had received their alms. Then they went up to the Queen. Seeing their bright faces, the intelligent Queen realized that they were not ordinary monks. Their leader saluted her. Chennamma said in a friendly voice, "Holy sir, you should bless me, and not Salute me. Where do you come from, and what can I do for you?"
He came a little closer and again saluting her, said, "Great Queen, I am not a monk."
"Not a monk? Then why have you come in this garb? Who are you?
"I am Rajaram, the son of Chatrapati Shivaji."
The Queen was startled. "Are you the son of Chatrapati Shivaji, the great man who fought to save Hinduism in South India?
Heavens, what difficult days are you passing through! Please be seated, Prince; what can I do for you?"
"Mother, my brother Sambhaji has been cruelly murdered by Aurangzeb. He has sent a huge army to kill me also and destroy my kingdom. His army has already captured a few forts. Aurangzeb thinks that if I am captured then he can swallow the whole of Maharashtra. I have managed to hoodwink the enemies in various garbs and have come so far. I have approached several chief and kings to give me shelter."
"Did not the Hindu kings agree to protect you?"
"They all refused, afraid of Aurangzeb's anger."
"Really ! It is unbelievable. Giving shelter to the son of Shivaji Maharaj who fought for saving Hinduism is the duty of every one of us."
"Mother, it is no ordinary thing to face the enmity of Aurangzeb."
"Prince Rajaram, no one who has come to the Keladi palace asking for shelter or other gifts has gone back disappointed. What does it matter if a woman is on the throne now? I am not a helpless woman, but belong to the heroic Kannada Land. It is my religion to give protection to those who need it from me. Please take rest in our Guest House."
"Great Queen, before you give me shelter, please consult your ministers. This is not a mere matter of feeding a person. It is a
question of the kingdom's survival or otherwise."
"Prince Rajaram, the Kannada people never go back on their words. They are not such cowards that they will not help those who come to them for shelter."
"I know that, Queen. I have made bold to come here only after hearing of your valor and generosity. If your ministers agree, please give me shelter here for a short while and then help me to reach the fort of Jinji. I will never forget your kindness. If that is not possible, I shall leave this place tomorrow morning."
"Prince, I shall summon the royal court this evening and discuss the matter. Whatever might happen, I will give shelter to those who ask me for it. To act according to the royal code, and to see that you reach Jinji safely, is my responsibility."
"Noble Queen, the royal house of Keladi is very generous. I am astonished that, when powerful kings of big realms have refused to give me shelter, a lady should muster courage to face such a danger. I am greatful to you."
So saying, Rajaram saluted her with great devotion and went to the Guest House.
That evening Queen Chennamma summoned the royal court. She narrated all that had happened and asked her advisers for their opinion.
Prime Minister Thimmanna Nayaka sounded a note of warning - "Your Highness, Aurangzeb's army is chasing Rajaram. It has already captured Raigadh, Panhalgadh and other forts. If Aurangzeb comes to know that Rajaram is in Keladi, it would surely mean our total ruin."
Siddappa Shetty was very clear in his words to his daughter - "What the Prime Minister says is quite true. So far we have fought with the enemies around. Just now peace and order are returning to the kingdom. Fighting with Aurangzeb now is beyond our capacity."
Commander Bhadrappa and Minister Narasappayya also were of the same opinion.
"Gentlemen, what you say is true," said Chennamma. "I have thought about this very deeply. Until this day the kings of Keladi have always given shelter to anyone who sought it. It is my duty to keep up that tradition. Shivaji Maharaj wore himself out to save Hinduism. When his son asks for help can it cannot be denied? The safety of the kingdom is a matter in God's hands."
"I agree, mother," said Basappa Nayaka. "What you say is true. You have always taught me it is nobler to save than to kill. What can Aurangzeb do against God's blessings and the valour of our heroes?"
All the younger persons in the Court were for giving shelter to Rajaram. Inevitably all the ministers also agreed.
The Queen put her trust in God and gave shelter to Rajaram. Preparations for a war began in Keladi.
Aurangzeb sent his son Azamath Ara with a huge army to invade the kingdom. But by then Rajaram had safely reached the Jinji fort.
The cunning Moghul Emperor on the one hand sent a big army to Keladi; and, on the other, before it could reach the kingdom, he sent a messenger to Queen Chennamma with a letter and also costly presents including diamonds and other precious stones.
His letter ran thus:
"To Queen Chennamma of Keladi.
Between us there is no enmity. But I have heard that my great enemy Rajaram is under your protection. He must at once be given up to me. When that is done, there can be a treaty of friendship between the two kingdoms. Otherwise you will have to face the Moghul army."
The shrewd Queen consulted her ministers and sent a reply as follows:
"To the Moghul Emperor Aurangzeb,
Your letter has reached us. The people of this kingdom are ever ready to extend the hand of friendship to the Moghuls. But you have asked for something in return for your friendship. But that is impossible. Rajaram is not in this kingdom. It is of course known that he went through Keladi."
By the time the Queen's letter reached Aurangzeb, the big Moghul force was near Keladi. The Queen was fully prepared for the war. The brave soldiers of Keladi were readily waiting in the path of the Moghul army. The way lay through a thick jungle. And the rainy season had set in. The Moghul soldiers who were accustomed to the dry climate of the North, found it extremely difficult to pass through the forest in the heavy downpour of the MaInad area. But obeying Aurangzeb's orders they were marching ahead under great strain. The Karnataka heroes took positions in the thick jungle and began butchering the Moghul soldiers. Prince Azamath Ara was shocked. He who had defeated many chief tains and kings had now to suffer defeat from a woman; and when he went back after that defeat, he would be beheaded. The very idea made him perspire. But his soldiers did not have the grit now to advance further, fight fiercely and raze the Keladi fort. The major part of the army had been destroyed. The forces of Keladi had captured several of the Moghul captains, a large number of horses and considerable war material. So the fight went on at a slow and uncertain pace. Prince Azamath Ara was very much troubled.
By then he received a letter from Aurangzeb which said, "Rajaram is now ruling the Jinji fort. So leave Keladi at once and proceed to Jinji."
This was just what Azamath Ara wanted. So the Moghuls came to an agreement with Queen Chennamma. The Queen also was glad to have this treaty. She treated the Moghul captains very generously and according to the pact released them all. Aurangzeb recognized her as an independent ruler.
The Queen rewarded the soldiers and officers of her army suitably. The great honor of a decisive victory in a war with Aurangzeb thus belongs to the brave Chennamma, a heroine of Karnataka.
Rajaram who had reached Jinji, wrote. A letter of gratitude to the Queen: "When kings and rulers of bigger kingdoms refused to help me, you bravely gave me shelter and helped to protect Hinduism. I can never forget this bravery and generosity of yours. May Goddess Bhavani give you all happiness! I pray God that your land may be a home of happiness."
The Queen thought that a difficulty which had come upon her like a mountain had melted like the fog.
Chennamma tactfully negotiated trade treaties with the Arabs and the Portuguese to carry on trade along the seacoast under her rule. It was very convenient - and also profitable - to import the various commodities her kingdom needed. She traded with the Arabs for horses so necessary for the protection of Keladi. The Arabs and the Portuguese bought the rice and the pepper grown in the MaInad areas. This enriched the kingdom.
Meanwhile Basappa Nayaka, the adopted son, had come of age. Trained by Chennamma, he was now learned in statecraft. He was courteous, virtuous and valiant. The Queen had the confidence that he could rule the kingdom well. She made over to him the major share in the administration.
She then spent most of her time in the service of others. She also went on a pilgrimage and visited the Aghoreshwara. Temple at Ikkeri, the Mookambike Temple at Kollur and the Sharadamba Temple at Shringeri. She gifted lands to the temples she visited to that worship could go on in these temples round the year.
Meanwhile she also captured Hulikere near Basavapattana. The fort there was in ruins. She got it rebuilt. After Basappa Nayaka came to the throne, he renamed it as Chennagiri in honour of his mother.
Queen Chennamma got a beautiful chariot made and dedicated it to the temple of Lord Neelakanteshwara of Venipura near Bidanur. She made arrangements for the Neelakanteshwara, fair to be held every year. She gave liberal gifts of land and gold to the temple of her family deity Rameshwara and Veerabhadreshwara of Keladi and also to the temple of Goddess Mookambike of Kollur, so that the worship in those temples might go on without any difficulty. The tower of the Veerabhadreshwara Temple at Keladi was rebuilt by her and a flagpillar was erected. She offered gifts to the temples at Kashi, Rameshwara, Shrishaila and Tirupati. She also built monasteries for the Veershaiva monks and Agraharas for Shaivas and Vaishnavas.
She ruled over Keladi very ably and nobly from 1671 to 1696. Her life was a life of fame and grandeur. She was always pious and God-fearing.
When she was on her death-bed, the righteous Queen called her son and said, "Basappa Nayaka, the task of protecting and developing the kingdom of Keladi founded by Chowdappa Nayaka, is now yours. Conduct yourself according to the words of our saints. Let your speech be a string of pearls. Never should you sin, and you must live to uphold truth, kindness and righteousness. Do not waste time in bad habits. Devote your time to good deeds. Look after the people of Keladi as your children. You must share their joys and sorrows. Earn a good name, and bring fame to the royal house and to the kingdom.
"Let Keladi State be the home of happiness. Let the people be satisfied and joyful. And may God bless you."
The pious and virtuous woman, the brave and intelligent Queen, breathed her last in Shravana, a holy month of Hindus. Basappa Nayaka and the people of Keladi were in deep grief. Chennamma was laid to rest in the Koppalu monastery in Bidanur.
When, because of the foolishness of the king Somashekhara Nayaka, Keladi was in chaos and was encircled by enemies,
Chennamma acted boldly and -wisely and in the interests of the State and the subjects. She crushed all the enemies. Other kings were all afraid of Aurangzeb and denied shelter to the great Shivaji's son. But this lady of the Kannada land helped him. As a queen she was wise and able as she was brave.So she established a peaceful era in Keladi. She ruled the kingdom in such a way that the people could live without fear of the enemies, and without trouble from thieves or oppression from officers. She gave succor to the poor and respected all religions.
The name of Keladi's brave Queen is written in Golden letters in the history of Karnataka and the history of India. Chennamma's life is a source of inspiration to all who love freedom and admire courage and nobility.
Author: Shantadevi Malwad
Maharaja Elephant Sord
Sword Dynasty , Gujarat was Dynasty Kolion of which that in Gujarat Eyder state was ruled Tkriwan 200 years. This dynasty was founded by Koli Thakor Elephant Sword. The Sord Dynasty was founded by a coli named Elephant Sword. Elephants were the vassals of some villages in the Sord Eider princely state, ie Thakor. At that time, Eder was ruled by Amarsingh Parmar but he was killed in a battle, after that the eider was overpowered by the Thakor elephant Sord and established the Koli Raj in Eder. Maharaja Elephant Sord ruled peacefully till death. The Sword dynasty came to an end in the thirteenth century. At that time, Eider was ruled by the Koli Maharaja Shamaliya Sword. Maharaja Shamaliya Sord made a civil Brahmin the commander of his princely army who wanted the end of the Sord dynasty. Senapati RathoreThe Rajputs got together and Maharaja Shamaliya started plotting against the Sword. But the Rathore Rajputs did not dare. But the commander did not sit silent and after some time the commander planned that he would call Maharaja Shamaliya Sorda at his house in Dabat and then Rathore Rajput would secretly attack. Everything went according to plan but even then Rajputs did not dare, then the Nagar Brahmin made Maharaja Shamaliya Sord and his companions drink and celebrate. When Maharaj and his companions were drugged by alcohol, the hidden Rajputs invaded and captured the Eider princely state and the Sorda dynasty came to an end.
Mahabali
PreviousNextOnam is the national festival of Kerala. Celebrated in the month of Chingam, it starts from Atham and lasts for 10 days till Ponnonam. Thiruvonam celebrations evoke a wave of nostalgia in Keralites and are celebrated by everyone irrespective of religion and caste. After the harsh month of Karkidakam comes Chingam, offering the hope of prosperity to farmers, making Onam a harvest festival.
It is a time when the entire state is decked up with Athapookkalam and lights. Visitors to Kerala during the festive season have the opportunity to experience the hospitality and culture of the state on a first-hand basis. With the boat races, Onasadhya, Athachamayam, Pulikali, Kummattikali, Thumbi Thullal and Onam Sadya, the festival also showcases artistic and cultural diversity.
Legend has it that Mahabali, the mythical beloved king of Kerala, visits his subjects on the day of Thiruvonam after ascending from the netherworld. Mahabali, a devotee of Lord Vishnu, was the son of Virochan and the grandson of Prahalad. He was a righteous and charitable man and treated all his subjects equally. There was no poverty, crime or cruelty during his rule. Despite Mahabali being a demon king, the state was at its most glorious phase and his people adored him. Mahabali’s fame grew with each passing day which enraged the devas. Afraid of losing power, they begged Lord Vishnu to aid them in stopping Mahabali.
As a result, Lord Vishnu in his Vamana Avatar (a Brahmin avatar) visited Mahabali, who was doing yagna for Lord Vishnu’s grace. Upon seeing the poor Brahmin boy, Mahabali asked what he desired. The boy responded that he needed land which could be covered in three steps. Mahabali granted the boy’s wish. He began to grow in size, covering the entire universe with the first two steps. Mahabali then realised that it was no ordinary boy before him but Lord Vishnu himself. Seeing that there was no more land left, the king bowed before the boy, offering his head for the next step. Satisfied by the king's devotion, Lord Vishnu blessed Mahabali and sent him to Pathala or the netherworld, with permission to visit his subjects once every year. The place where this incident is believed to have taken place was given the name Trikalkkara which was later changed to Thrikkakara.
The incident is said to have occurred on the star sign of Thiruvonam in the month of Chingam, and ever since, every year during the 10 days of Onam, the people of Kerala eagerly await their beloved king. The tale of Mahabali’s sacrifice as described in the folk song “Maveli nadu vaneedum kalam” is associated with Onam.
Even though the story of Mahabali is the most prevalent one related to Onam, there are other such folktales too. The Kerala Mahatmyam, related to the Brahmandapurana also has a mention of Onam. It is also found in Pathupattu and Mangudi Maruthanar’s work ‘Madurai Kanji’. Another myth is that which connects Parashuram to Onam.
https://www.keralatourism.org/onam/history/mahabali-legendz
Mahapadma Nanda
From Wikipedia, the free encyclopedia
A silver coin of 1 karshapana of King Mahapadma Nanda or his sons (345-321 BCE)
First Emperor of Nanda Empire
Reign : c. 4th century BCE
Predecessor : Mahanandin
Dynasty : Nanda
Father : Mahanandin
Mother : a Shudra queen
Mahapadma Nanda (IAST: Mahāpadmānanda; c. 4th century BCE), according to the Puranas, was the first Emperor of the Nanda Empire of ancient India. The Puranas describe him as a son of the last Shaishunaga king Mahanandin and a Shudra woman, and credit him with extensive conquests. The different Puranas variously give the length of his reign as 28 or 88 years, and state that his eight sons ruled in succession after him.
The Buddhist texts don't mention him, and instead name the first Nanda ruler as robber-turned-king Ugrasena, who was succeeded by his eight brothers, the last of whom was Dhana Nanda.
Life
According to the Puranas, the first Nanda king was called Mahapadma or Mahapadma-pati (literally, "lord of immense wealth"). He was the son of the last Shaishunaga king Mahanandin and a Shudra woman.
The Puranas describe him as ekarat (sole sovereign) and sarva-kshatrantaka (destroyer of all the Kshatriyas). The Kshastriyas (warriors and rulers) said to have been exterminated by Mahapadma include Maithalas, Kasheyas, Ikshvakus, Panchalas, Shurasenas, Kurus, Haihayas, Vitihotras, Kalingas, and Ashmakas.
The Matsya Purana assigns Mahapadma an incredibly long reign of 88 years, while the Vayu Purana mentions the length of his reign as only 28 years.The Puranas further state that Mahapadma's eight sons ruled in succession after him for a total of 12 years, but name only one of these sons: Sukalpa.
Indologist F. E. Pargiter dated Nanda's coronation to 382 BCE, and historian R. K. Mookerji dated it to 364 BCE. Historian H. C. Raychaudhuri places the event at c. 345 BCE.
Other descriptions of the first Nanda king
According to the Buddhist texts, the first Nanda king was Ugrasena, not Mahapadma.
Unlike the Puranas, which assign mixed royal-Shudra ancestry to Mahapadma, the Buddhist texts describe Ugrasena as of "unknown lineage". According to the Mahavamsa-tika, Ugrasena was a native of the frontier region: he was captured by a gang of robbers, and later became their leader.
The Greco-Roman sources call the Nanda king ruling at the time of Alexander's invasion "Agrammes", which is possibly a corruption of the Sanskrit term "Augraseniya" (literally, "son or descendant of Ugrasena").
Unlike the Puranas, the Buddhist texts describe the next eight kings as brothers - not sons - of the first Nanda king. Also, according to the Buddhist tradition, the Nandas ruled for a total of 22 years. The last of these kings was Dhana Nanda.
According to the Jain texts such as Parishishtaparvan and Avashyaka sutra, which do not mention the name "Mahapadma" either, the Nanda king was the son of a courtesan by a barber.
The Greco-Roman sources suggest that the founder of the Nanda dynasty was a barber, who usurped the throne from the last king of the preceding dynasty. Roman historian Curtius (1st century CE) states that according to Porus, this barber became the former queen's paramour thanks to his attractive looks, treacherously assassinated the then king, usurped the supreme authority by pretending to act as a guardian for the then princes, and later killed the princes. The Nanda king who was the contemporary of Porus and Alexander was the son of this barber.
महाराजा सातन देव पासी
जनपद उन्नाव के पुखवरा तहसील और हड़हा क्षेत्र के कई भागों में भर पासियों का राज्य था। यद्यपि जिले के केन्द्रीय भाग में बिसेन राजपूत काबिज थे। किन्तु उत्तर पश्चिम क्षेत्र में राजपासियों की बाहुबली सत्ता स्थापित थी, और बांगर मऊ उनकी सत्ता का प्रमुख केंद्र था। इसी जिले में मशहूर पासी शासक महाराजा सातन देव पासी का किला था जिसके भग्नावशेष आज भी सातन कोट के नाम से विख्यात है। उन्नाव जिले के डौंडियाखेड़ा नामक स्थान पर भी राजभर पासी शासक था। इस शासक को बाद में बैस राजपूतों ने बेदखल किया था। टांडा :- वर्तमान अम्बेडकर नगर जिले की टांडा तहसील में बिड़हर नाम का एक परगना है। इस स्थान पर ग्यारहवीं तथा बारहवीं शताब्दी तक भरपासियों का राज्य था। मुस्लिम आक्रमण से यह राजा बेदखल हो गये थे। वे भार पासी वहां से उड़ीसा राज्य में चले गए थे। उड़ीसा में उन्हें भुइञा कहा जाता है। भर और भुइञा जाति के लोगों के बारे में सरहेनरी इलियट अंग्रेज ने समानता का अध्ययन किया है। बिड़हर परगने में भर पासी शासकों के बारह किलों के निशान विधमान है।
1:- कोरावां 2:- चांदीपुर 3:- समौर 4:- रूघाई 5:- सैदपुर लखाडीर 7:-सोनहाम 8:- नथमालपुर बेढुरिया 9:-पोखर बेहटा 10:- सामडीह 11:- करावां 12:- ओछबान।
महाराजा सातन की सत्ता का केन्द्र बागर मऊ था जो उन्नाव जिले में पड़ता है, सातन कोट में महाराजा सातन देव के नाम से किला प्रसिद्ध था।जिसके भग्नावशेष मौजूद हैं। महाराजा सातन देव पासी तथा महाराजा बिजली पासी दोनों मित्र थे। महाराजा बिजली पासी से आल्हा ऊदल द्वारा जयचंद के भेजने पर होने वाले युद्ध से पहले जयचंद ने सोचा कि मुझे राज्य विस्तार करना है और राज्य विस्तार के मार्ग में राजा सातन देव और राजा बिजली पासी रोड़े हैं। अतः जयचंद ने सबसे पहले महाराजा सातन देव के किले सातन कोट पर आक्रमण कर दिया था,घमासान युद्ध हुआ और जयचंद की सेनाओं को भागना पड़ा। इस अपमान जनक पराजय से जयचंद का मनोबल टूट गया था इसके बाद जयचंद ने कुटिलता पूर्वक एक चाल चली और महोबा के शूरवीर आल्हा ऊदल को भारी खजाना एवं राज्य देने के प्रलोभन देकर बिजनौरगढ़ एवं महाराजा बिजली पासी के किले पर आक्रमण करने के लिए प्रेरित किया। उसी समय काकोरगढ़ के राजा के यहाँ महाराजा बिजली पासी परामर्श करने गये थे। महाराजा सातन देव पासी भी वही मौजूद थे। उसी समय आल्हा ऊदल द्वारा भेजे गये दूत द्वारा अधीनता स्वीकार करने और राज्य का आय देने की बात जैसे ही सुनी राजा बिजली पासी और महाराजा सातन देव पासी ने युद्ध करने की ठानी। गांजर के मैदान में आल्हा ऊदल अपनी सेनाएं युद्ध के लिए उतार दी राजा सातन तथा राजा बिजली की सेनायें भी गांजर के मैदान में डट गयीं। आमने सामने का युद्ध तीन महीना तेरह दिन तक होता रहा। बिजली वीर शहीद हुए। यह खबर मिलते ही देवगढ़ के पासी राजा देवमाती अपनी सेना लेकर भूखे शेर की भांति टूट पड़े। उनकी दहाड़ और गर्जन सुनकर आल्हा और ऊदल कन्नौज की ओर भाग खड़े हुए। महाराजा सातन देव ने आल्हा ऊदल के साले जोगा और भोगा को खदेड़ कर मौत के घाट उतार दिया और अपनी सच्ची मित्रता और बहादुरी का परिचय दिया था.महाराजा सातन देव पासी के पास 52 किले थे। महाराजा सातन देव ने बहराइच में जाकर मुस्लिम आक्रमण को दबाया। और पुनः जौनपुर गये वहां विप्लव को दबाने के लिए वहीं युद्ध करते समय किसी ने पीछे से वार कर दिया वे धराशायी हो वीरगति को प्राप्त हुए। सन् 1207 ई. में।
Muhammadu Buhari
From Wikipedia, the free encyclopedia
Muhammadu Buhari
Muhammadu Buhari in 2015
15th President of Nigeria
Incumbent
Assumed office
29 May 2015
Muhammadu Buhari GCFR (born 17 December 1942) is the President of Nigeria, in office since 2015. He is a retired major general in the Nigerian Army and previously served as the nation's head of state from 31 December 1983 to 27 August 1985, after taking power in a military coup d'état. The term Buharism is ascribed to the Buhari military government.
He unsuccessfully ran for the office of president in the 2003, 2007 and 2011 general elections. In December 2014, he emerged as the presidential candidate of the All Progressives Congress for the March 2015 general elections. Buhari won the election, defeating the incumbent President Goodluck Jonathan. This marked the first time in the history of Nigeria that an incumbent president lost to an opposition candidate in a general election. He was sworn in on 29 May 2015.
Buhari has stated that he takes responsibility for anything over which he presided during his military rule, and that he cannot change the past. He has described himself as a "converted democrat".
Early life
Muhammadu Buhari was born to a Fulani family on 17 December 1942, in Daura, Katsina State, to his father Adamu and mother Zulaihat. He is the twenty-third child of his father. Buhari was raised by his mother, after his father died when he was about four years old.
He attended primary school in Daura and Mai'adua before proceeding to Katsina Model School in 1953, and to Katsina Provincial Secondary School (now Government College Katsina) from 1956 to 1961.
Early military career
Buhari joined the Nigerian Army by enrolling in the Nigerian Military Training College (NMTC) in 1961. In February 1964, the college was upgraded to an officer commissioning unit of the Nigerian Army and renamed the Nigerian Defence Academy (NDA) (prior to 1964, the Nigerian government sent cadets who had completed their NMTC preliminary training to mostly Commonwealth military academies for officer cadet training). From 1962 to 1963, Buhari underwent officer cadet training at Mons Officer Cadet School in Aldershot in England.
In January 1963, Buhari was commissioned a second lieutenant and appointed Platoon Commander of the Second Infantry Battalion in Abeokuta, Nigeria. From November 1963 to January 1964, Buhari attended the Platoon Commanders' Course at the Nigerian Military Training College, Kaduna. In 1964, he facilitated his military training by attending the Mechanical Transport Officer's Course at the Army Mechanical Transport School in Borden, United Kingdom.
From 1965 to 1967, Buhari served as commander of the Second Infantry Battalion and appointed brigade major, Second Sector, First Infantry Division, April 1967 to July 1967.
Northern counter-coup of 28 July 1966
In July 1966 Lieutenant Muhammadu Buhari was one of the participants in the "July Rematch" or so called "Counter-Coup", led by Lt-Col Murtala Muhammed, that overthrew and assassinated Nigeria's first self-appointed military Head of State General Aguiyi Ironsi, who had assumed leadership of the Nigerian government after a failed coup attempt on 15 January 1966, which overthrew the elected parliamentary government of Nigeria (also known as first republic). Other participants in the coup on 28 July 1966 included 2nd Lieutenant Sani Abacha, Lieutenant Ibrahim Babangida, Major Theophilus Danjuma, Lieutenant Ibrahim Bako among others. The coup was a reaction to the January coup where a group of mostly Igbo officers led by Major Chukwuma Kaduna Nzeogwu overthrew the democratically elected government of Prime Minister Abubakar Tafawa Balewa. Many Northern soldiers were aggrieved by the murder of senior politicians, Prime Minister Abubakar Tafawa Balewa, northern regional premier, Ahmadu Bello, and four senior officers from northern Nigeria: Brigadier Zakariya Maimalari, Colonel Kur Mohammed, Lt-Cols Abogo Largema and James Pam The counter-coup was very bloody leading to the murder of mostly Igbo officers. Among the casualties were the first military head of state General Aguiyi Ironsi and Lt Colonel Adekunle Fajuyi, the military governor of the Western Region.
Civil war
Buhari was assigned to the 1st Division under the command of Lt. Col Mohammed Shuwa, the division had temporarily moved from Kaduna to Makurdi at the onset of the Nigerian Civil War. The 1st division was divided into sectors and then battalions with Shuwa assisted by sector commanders Martin Adamu and Sule Apollo who was later replaced by Theophilus Danjuma. Buhari's initial assignment was as Adjutant and Company Commander 2 battalion unit, Second Sector Infantry of the 1st Division. The 2 battalion was one of the units that participated in the first actions of the war, they started from Gakem near Afikpo and moved towards Ogoja with support from Gado Nasko's artillery squad. They reached and captured Ogoja within a week with the intention of advancing through the flanks to Enugu, the rebel capital. Buhari was briefly the 2 battalion's Commander and led the battalion to Afikpo to link with the 3rd Marine Commando and advance towards Enugu through Nkalagu and Abakaliki. However, before the move to Enugu, he was posted to Nsukka as Brigade Major of the 3rd Infantry Brigade under Joshua Gin who would later become battle fatigued and replaced by Isa Bukar.Buhari stayed with the infantry for a few months has the Nigerian army began to adjust tactics learnt from early battle experiences. Instead of swift advances, the new tactics involved securing and holding on to the lines of communications and using captured towns as training ground to train new recruits brought in from the army depots in Abeokuta and Zaria. In 1968, he was posted to the 4 Sector also called the Awka sector which was charged to take over the capture of Onitsha from Division 2. The sector's operations was within the Awka-Abagana-Onitsha region which was important to Biafran forces because it was a major source of food supply. It was in the sector that Buhari's group suffered a lot of casualties trying to protect food supplies route of the rebels along Oji River and Abagana.
After the war
From 1970 to 1971, Buhari was Brigade Major/Commandant, Thirty-first Infantry Brigade. He then served as the Assistant Adjutant-General, First Infantry Division Headquarters, from 1971 to 1972. He also attended the Defence Services Staff College, Wellington, India, in 1973.
From 1974 to 1975 Buhari was Acting Director of Transport and Supply at the Nigerian Army Corps of Supply and Transport Headquarters.
Buhari's participation in July 1975 coup
Then Lieutenant Colonel Buhari was among a group of officers (led by Colonels Ibrahim Taiwo, Joseph Garba, Abdulahi Mohammed, Anthony Ochefu, Lieutenant Colonels Shehu Musa Yar'Adua, Ibrahim Babangida and Alfred Aduloju) who overthrew the Head of State, General Yakubu Gowon.
Governor of North Eastern State
From 1 August 1975 to 3 February 1976, General Murtala Mohammed, appointed Buhari as Governor of the North-Eastern State, to oversee social, economic and political improvements in the state. Buhari also briefly served as Governor of Borno state from 3 February 1976 to 15 March 1976.
On 3 February 1976, the North Eastern state was divided by the Military Government into Bauchi, Borno and Gongola states. In August 1991, Yobe state was created from Borno state, while Gongola state was split into two states, Taraba and Adamawa. In October 1996, Gombe State was created from Bauchi State.
Federal Commissioner for Petroleum and Natural Resources
In March 1976, the Head of State, General Olusegun Obasanjo, appointed Buhari as the Federal Commissioner (position now called Minister) for Petroleum and Natural Resources. When the Nigerian National Petroleum Corporation was created in 1977,Buhari was also appointed as its Chairman, a position he held until 1978. During his tenure as Commissioner, 2.8 billion Naira allegedly went missing from the accounts of the NNPC in Midlands Bank in the United Kingdom. Former President Ibrahim Babangida allegedly accused Buhari of being responsible for this fraud.
However, in the conclusion of the Crude Oil Sales Tribunal of Inquiry headed by Justice Ayo Irikefe to investigate allegations of N2.8 billion misappropriation from the NNPC account. The tribunal found no truth in the allegations even though it noticed some lapses in the NNPC accounts.
During Buhari's tenure as the Federal Commissioner for Petroleum and Natural Resources, the government invested in pipelines and petroleum storage infrastructures. The government built about 21 petroleum storage depots all over the country from Lagos to Maidugiuri and from Calabar to Gusau; the administration constructed a pipeline network that connected Bonny terminal and the Port Harcourt refinery to the depots. Also, the administration signed the contract for the construction of a refinery in Kaduna and an oil pipeline that will connect the Escravos oil terminal to Warri Refinery and the proposed Kaduna refinery.
Back in military service
From 1978 to 1979, he was Military Secretary at the Army Headquarters and was a member of the Supreme Military Council from 1978 to 1979. From 1979 to 1980, at the rank of colonel, Buhari (class of 1980) attended the US Army War College in Carlisle, Pennsylvania, in the United States, and gained a Masters Degree in Strategic Studies Upon completion of the on-campus full-time resident program lasting ten months and the two-year-long, distance learning program, the United States Army War College (USAWC) college awards its graduate officers a master's degree in Strategic Studies.
Other roles include:
General Officer Commanding, 4th Infantry Division, August 1980 – January 1981
General Officer Commanding, 2nd Mechanised Infantry Division, January 1981 – October 1981
General Officer Commanding, 3rd Armed Division Nigerian Army, October 1981 – December 1983
Chadian military affair
In 1983, when Chadian forces invaded Nigeria in the Borno State, Buhari used the forces under his command to chase them out of the country, crossing into Chadian territory in spite of an order given by President Shagari to withdraw. This 1983 Chadian military affair led to more than 100 victims and "prisoners of war".
December 1983 military coup
Major-General Buhari was one of the leaders of the military coup of December 1983 that overthrew the democratically elected government of President Shehu Shagari. At the time of the coup plot, Buhari was the General Officer Commanding (GOC), Third Armored Division of Jos. With the successful execution of the coup by General Buhari, Tunde Idiagbon was appointed Chief of General Staff (the de facto No. 2 in the administration). The coup ended Nigeria's short-lived Second Republic, a period of multi-party democracy started in 1979. According to The New York Times, the officers who took power argued that "a flawed democracy was worse than no democracy at all". Buhari justified the military's seizure of power by castigating the civilian government as hopelessly corrupt and promptly suspended Nigeria's 1979 Constitution. Another rationale for the coup was to correct economic decline in Nigeria. Sani Abacha in the military's first broadcast after the coup linked ' an inept and corrupt leadership' with general economic decline. In Buhari's New Year day speech, he too mentioned the corrupt class of the second republic but also as the cause of a general decline in morality in the society.
Head of state (1983–85)
The structure of the new military leadership which was also the fifth in Nigeria since independence resembled the last military regime, the Obasanjo/Yaradua administration. The new regime established a Supreme Military Council, a Federal Executive Council and a Council of States. The number of ministries was trimmed to 18 while the administration carried out a retrenchment exercise among the senior ranks of the civil service and police. It retired 17 permanent secretaries and some senior police and naval officers. In addition, the new military administration promulgated new laws to achieve its aim. These laws included the Robbery and Firearms (Special Provisions) Decree for the prosecution of armed robbery cases, the State Security (Detention of Person) Decree which gave powers to the military to detain individuals suspected of jeopardizing state security or causing economic adversity. Other decrees included the Civil Service Commission and Public Offenders Decree which constituted the legal and administrative basis to conduct a purge in the civil service.
Lakhan Pasi
The Legendary Dalit King and Founder of Lucknow
Lakhan Pasi, often revered as the "Dalit King" or "Maharaja Lakhan Pasi," is a semi-legendary figure in Indian history, particularly within the folklore and cultural memory of the Pasi community—a prominent Scheduled Caste (Dalit) group in northern India. He is celebrated as a valiant warrior-king who ruled parts of the Awadh region (present-day Uttar Pradesh) during the 10th or 11th century CE. While historical records of his reign are scarce and largely based on oral traditions, community narratives, and later political appropriations, Lakhan Pasi symbolizes Dalit pride, resistance, and ancient sovereignty. His story challenges dominant historical narratives by asserting that Dalit communities once held kingship, countering centuries of marginalization.
Historical and Cultural Context: The Pasi Community
To understand Lakhan Pasi, it's essential to contextualize him within the Pasi (also spelled Passi) caste. The Pasis are one of India's largest Dalit communities, constituting about 16% of Uttar Pradesh's Dalit population (around 6.5 million people as per the 2011 Census). Traditionally associated with occupations like toddy-tapping (from palm trees), pig-rearing, and watchmanship, they have been classified as a Scheduled Caste in states like Uttar Pradesh and Bihar since India's independence.
Pasis trace their ancient roots to warrior clans, with folklore claiming descent from Bhil or other indigenous groups. Historians like Ramnarayan Rawat note that Pasi involvement in movements like the Kisan Sabha (peasant uprisings) in the early 20th century was significant but often downplayed in upper-caste-dominated histories. In recent decades, Hindu nationalist groups (e.g., RSS affiliates) and Dalit assertion movements have revived Pasi icons like Lakhan Pasi to mobilize voters and foster community identity. This "invention of caste history," as scholar Badri Narayan describes it, reshapes myths into tools for socio-political empowerment, emphasizing self-respect over victimhood.
Origins and Reign
Lakhan Pasi is said to have ruled in the medieval period, roughly between the 10th and 12th centuries, during a time when the Awadh region was a patchwork of local kingdoms contested by Rajputs, Bhils, and emerging Islamic forces. Community lore portrays him as a Bhar-Pasi (a sub-clan) king from a lineage of Shudra rulers who controlled fertile lands along the Gomti River.
- Founding of Lucknow: Lakhan Pasi is credited with establishing the city of Lucknow (originally called Lakhanpur or Lakhnavati, named after him or his queen). His palace is believed to have stood where King George Medical College (now King George's Medical University) now exists. According to tradition, he built forts and settlements to protect his people from invasions, transforming the area into a prosperous hub.
- Military Prowess: As a warrior-king, Lakhan Pasi is depicted as fiercely independent. Legends describe him defending his realm against Rajput kings like Jai Chand and generals Alha-Udal (from Chandela folklore). One vivid tale recounts a surprise attack by Ghazi Saiyyad Salar Masud (a 11th-century Muslim invader and nephew of Mahmud of Ghazni) on the night of Holi. Despite the treachery, Lakhan Pasi fought valiantly, reportedly continuing the battle even after being beheaded—his headless body allegedly wielded a sword until victory. To repel the invaders, his forces released pigs (sacred to some Dalit communities but terrifying to attackers), causing the enemy to flee in panic. This story underscores themes of ingenuity and resilience.
His capital was at Lakhanpur (modern Lucknow), and he is said to have extended influence over nearby areas like Faizabad and Allahabad. However, like many pre-colonial rulers, his era lacked written chronicles; accounts rely on folk songs (Alha-Khand), community smritis (memoirs), and 20th-century Dalit literature.
Legacy and Symbols of Pride
Lakhan Pasi's legacy endures through cultural symbols and community rituals:
- Monuments and Memorials: The Bijli Pasi Fort (linked to his contemporary, Maharaja Bijli Pasi) in Lucknow has been proposed for renovation as a Pasi memorial. In 2018, Uttar Pradesh's BJP government announced plans for parks and statues honoring Pasi icons, including Lakhan Pasi, to woo Dalit voters. A Lakhan Pasi Chowk exists in Lucknow, and calls persist to rename the city Lakhanpuri (echoing earlier pushes for Lakshmanpuri after the Ramayana's Lakshmana).
- Festivals and Commemorations: His birth anniversary (often observed in October) features processions, folk performances, and tributes. Events at Lucknow's Pasi forts draw thousands, blending history with calls for social justice. In 2023, similar celebrations for Bijli Pasi highlighted shared Pasi heroism.
- Folklore and Literature: He appears in Dalit epics and books like Grave Diggers of History (2001) by Dalit Voice Publications, which urges research into subcaste histories. Scholars like Badri Narayan in Fascinating Hindutva (2000) analyze how such figures counter "untouchability" narratives by claiming ancient glory.
Political Appropriation
Lakhan Pasi has become a flashpoint in Uttar Pradesh's caste politics, where Pasis wield influence in 30+ Lok Sabha seats (e.g., Faizabad, Lucknow, Rae Bareli).
- Dalit Assertion: Parties like the Samajwadi Party (SP) and Bahujan Samaj Party (BSP) invoke him to consolidate Pasi votes. In 2024, SP MP Awadhesh Prasad (from Faizabad) referenced Pasi icons like Bijli Pasi and Uda Devi (a 1857 rebel) during his parliamentary oath, signaling a shift from BJP support.
- BJP's Outreach: Facing Pasi drift post-2024 elections (where INDIA bloc gained ground), the BJP has amplified Lakhan Pasi. In July 2024, UP BJP chief Bhupendra Singh Chaudhary hailed him as Lucknow's "actual architect" at a party meet, urging remembrance over Ramayana-linked renaming. Leaders like Chirag Paswan (LJP-RV) demand memorials for Pasi kings like Suheldev (another icon), tying it to anti-encroachment on forts.
This "fascination with Dalit icons," as The Hindu noted in 2016, helps BJP counter rivals like BSP's Mayawati, who built Dalit memorials during her tenure.
Historical Debates: Fact vs. Myth
Critics argue Lakhan Pasi's story is more myth than history, akin to Bijli Pasi (no concrete evidence, but honored with a 2000 postal stamp). Upper-caste histories often omit Shudra/Dalit rulers, focusing on Rajputs or Mughals. Yet, as Badri Narayan argues, these narratives empower marginalized groups, proving Dalits were not always "oppressed" but rulers displaced by invasions and caste rigidification.
In essence, Lakhan Pasi embodies Dalit reclamation of history—a king whose sword and strategy remind us of forgotten sovereignties. His invocation today fuels demands for equality, from statues to policy. As one X post aptly states: "Dalit were also Hindu Kings," challenging divisive myths. For deeper dives, explore Pasi folklore or Narayan's works. Jai Maharaja Lakhan Pasi!
Mahyavanshi (Kingdom)
From Wikipedia
Mahyavanshi had successful movement in the 20th century to establish their identity as a branch of Mayavat rulers.
The new nomenclature of Mahyavanshi was given to a large number of the Mahyavanshi vankar community in South Gujarat via a Government of India circular in 1939. This was due largely to the efforts of K. M. Munshi, then Home Minister of Bombay Presidency, and Dr. Purshottam Solanki, representative of the Depressed Classes of Gujarat, who stressed that its members were descendants of ancient rulers known as Mayavats. Later, in 1968, after the Indian annexation of Daman from the Portuguese, the community in Daman were given the same status.
In the 1930s-40s, many such communities were keen to regain their Rajput status back. mahyavanshi vankar claimed to be Mahyavanshi mayawat rajput descendants status . the Mahyavanshi claim was successful in gaining official recognition from the British Raj administration. In some cases, they had a history of working as butlers for members of the various European East India Companies in Surat since probably the 17th century and their success came because they were able to mobilise public opinion and procure support for their cause from both from British and Indian leaders and through books detailing their claimed history.The sociologist A. M. Shah says that the Mahyavanshi "have an elaborate mythology, caste journals, and written "laws" to regulate the affairs of the caste".
A prominent figure in re-writing the history of the Vankars was Makanji Kuber Makwana, who wrote several works on their putative ancient history and genealogy that linked them to the Mahyavat Rajputs, a branch of the Parmara clan who had ruled in eastern Bengal. He is regarded as the spearhead of the "Mahyavat Rajput Movement", which was the name given to the campaign to "regain" their Rajput status. The books of historical research concerning the Mahayavanshi were mainly published around the first decade of 20th century. These books included Makwana's Mayavat Rajput Prakash (1908) (A Light on Mayavat Rajputs), Mayavat Rajputoday (1911) (The Rise of Mayavat Rajput) and Mahyavanshi Atle Shu? (1911) (Who is a Mahyavanshi?) as well as Phakir Jeevan Mevashi's Mayavat Ranshingu arthat Khudarano Karta.
In a 1931 lecture, Munshi stressed that the Mahyavanshi were the descendants of the Hattiavanshi king Arjuna, arguing that it was because of the slaughter of Parashurama that they had been relegated to a lower caste status.
Others involved in this affirming this identity were Garibdasji Ramdasji and other Mahants of Ramanandi sect, Phakir Jeevan Mevasi, besides several of their community leaders spread across Bombay State (present day Maharashtra and Gujarat), Sindh ( Karachi and Raban ), Portuguese India ( Nani and Moti Daman ) and also from South Africa, where their population was living in cities like Johannesburg and Pretoria, who in unison impressed upon the government for revision of their social status.
Subdivisions
The Mahyavanshis are primarily divided into exogamous clans like Mathariya, Aatekar Pardinar, Damania, Kantharia, Barodia, Chaseia, Surti, Kosadia, Khanvanshi, Parmar, Rana, Rathod, Gohel, Solanki ,Tawdia and Vaghela.
Distribution
The community members are mainly located in regions of Gujarat, other than Kutch, and in Daman. There are some in Maharashtra and Rajasthan. The population is particularly numerous in Ahmedabad, Dahod, Mumbai and Surat.
Maharaja Som Shah Koli
Maharaja Som Shah (राजा सोम साह) Was Koli King Of Ramnagar State (रामनगर रियासत) In The Middle Of Sixteenth Century. Ramnagar State Was Only Sixty Miles South Of Surat. It Was An Independent Koli Kingdom (कोली राज्य). Maharaja Som Shah Started The Chauth System. Chauth Was A Protection Fee. Som Shah Was Recieving Chauth From Portuguese Of Dadra And Nagar Haveli Region Was In Ramnagar State Territory And Was Providing Protection To Portuguese. Portuguese Called Him As Chauthia Raja (Protecter King). The Peoples Of Daman Paid 1/8 Share Of Totle Revenue Of Daman. In 1670, Captain Of Daman Fernao De Miranda (फरनाउ डे मिरांढा) Entered Into A Agreement With Koli King Vikram Shah Ji Mukne (विक्रम साह जी मुकणे) Of Jawhar State.
Vikram Shah Ji Mukne Revolted Against The Koli King Som Shah Of Ramnagar State And Demanded The Chauth From Portuguese. Raja Vikram Shah Ji Mukne Of Jawhar State Destroyed The Some Of The Territory Of Ramnagar State Of Som Shah But Raja Som Shah Was Failed To Check The Vikram Shah Ji Mukne. Portuguese Agreed To Pay The Chauth To Jawhar State.
The Captain Of Daman, Fernao De Miranda Sent A Secret Letter To Shivaji To Their Rescue And Crush The Koli King. King Som Shah Was Came Under The Sway Of Chhatrapati Shivaji Raje Bhonsle And Shivaji Also Demanded The Chauth (Protection Fee) From Portuguese Which Was The Regular Practice Followed By Raja Som Shah. The Portuguese Didn't Deny To Pay The Chauth To Shivaji But They Doing Delay In Payment And After Some Time Portuguese Refused To Pay Chauth With An Excuse That You Have Not Defeated The Koli Raja Of Ramnagar So We Have To Pay Only Ramnagar King. On 5 June 1672 , Shivaji Sent His Prime Minister Moropant Pingle Peshwa (मोरोपंत पींगले पेशवा) To Capture The Ramnagar From Som Shah. Shivaji Defeated The Raja Som Shah On 19th June 1672 But Moropant Pingle Peshwa Retreated His Army From Ramnagar State Because Dilir Khan (दिलेर खान) Collecting An Army In Support Of Raja Som Shah But After Some Time Moropant Pingle Peshwa Raised An Army Of 15000 Men And In First Weak Of July 1672 Pingle Captured Ramnagar State From Som Shah And Claims The Chauth From Portuguese.
महाराजा सोम शाह रामनगर राज्य (गुजरात) के कोली शासक थे। इन्होंने ही चौथ (शुल्क) प्रणाली का निर्माण किया था। चौथ एक शुल्क होता था जिसके बदले राजा दूसरे राजा की रक्षा करते थे। महाराजा सोम शाह दमन और दीव के पुर्तगालियों से चौथ लेते थे।
चौथ प्रणाली
यह रामनगर के कोली महाराजा सोम शाह द्वारा चलाई गई थी। वो पुर्तगालियों से चौथ लेते थे। यह पूरे धन का एक चौथाई हिस्सा होता था जैसा कि इसके नाम से ही पता चलता है। इसके बदले में महाराजा सोम शाह दमन और दीव के पुर्तगालियों की रक्षा करते थे इसलिए पुर्तगाली महाराजा सोम शाह को चौथिया राजा भी बुलाते थे जिसका मतलब रक्षक राजा होता था। पुर्तगालियों का चीफ फर्नाओ दे मिरांदा हर साल कर अदा करता था।
चौथ के लिए संधर्स
इतिहासकार जदुनाथ सरकार के अनुसार 1670 में पुर्तगाली चीफ फरनाओ दी मिरंदा महाराजा सोम शाह से छुटकारा पाने के लिए जव्हार रियासत के कोली शासक विक्रम शाह के पास गया और समझौता किया की वो महाराजा सोम शाह को हरा दे तो में तुमको चौथ अदा करूंगा और राजा विक्रम शाह राजी हो गए। राजा विक्रम शाह ने रामनगर राज्य के कुछ हिस्से को तबाह कर दिया लेकिन बाद में सब सांत है गए क्युकी दोनो ही कोली राजा थे और फिर दोनों ही पुर्तगालियों से चौथ लेने लगे जिसके बदले में वो पुर्तगालियों को परेशान नहीं करते थे।
रामनगर रियासत का अंत
इतिहासकार जादुनाथ सरकार लिखते हैं कि जब जव्हार रियासत के साथ समझोता करके कोई फायदा नहीं हुआ तो पुर्तगाली चीफ फर्णाओ दी मिरांडा मराठा सम्राट छत्रपति शिवाजी राजे भोंसले के पास समझोता करने लगा जिसके तहत अगर शिवाजी महाराज कोली राजाओं को हराते हैं तो वो शिवाजी को चौथ देगा और इस समझोते को शिवाजी ने स्वीकार कर किया। जादुनथ सरकार लिखते हैं कि शिवाजी महाराज के साथ भी कुछ राजनीतिक परेशानी थी कोली राजाओं से लडने में क्युकी मराठा समुंद्री सेना का प्रधान सेनापति और मराठा थल सेना का प्रधान सेनापति कोली जाती से ही थे जिनका नाम येसाजी कनक था जो थल सेना के प्रमुख थे और कानहोजि आंग्रे समुंद्री सेना के प्रमुख थे साथ ही काफी सिपाही भी कोली जाती से थे इसलिए शिवाजी भी कोली राजाओं प्र आक्रमण करने में असमर्थ रहे लेकिन शिवाजी महाराज ने भी कोली राजाओं कि भांति पुर्तगालियों से कर बसुलना सुरु कर दिया जिसके चलते पुर्तगालियों की हालत खराब हो गई। कुछ समय तक तो पुर्तगाली चीफ ने चौथ दिया लेकिन बाद में शिवाजी को चौथ देना बंद कर दिया जिसके बाद मराठा दूत पुर्तगाली के पास जवाब लेने पहुंच गए और जवाब में पुर्तगाली चीफ ने कहा कि शिवाजी ने कोली राजाओं को हराया नहीं है इसलिए हमारे मालिक सिर्फ कोली है तो हम शिवाजी को चौथ क्यों दे जिसके चलते 1671 में शिवाजी ने अपने प्रधान मंत्री पेशवा मोरोपंत पिंगले को भेजा जो जाती से ब्राह्मण था और रामनगर राज्य का कुछ हिस्सा हथिया लिया और पुर्तगालियों से चौथ लेना सुरु कर दिया लेकिन कुछ समय बाद फिर से पुर्तगाली चीफ ने शिवाजी को चौथ देना बंद कर दिया और कहा कि तुमने पूरा राज्य नहीं जीता है इसलिए तुम्हारा चौथ पर कोई अधिकार नहीं है। फिर 1672 में शिवाजी ने मराठा सेना के साथ फिर से पेशवा को महाराजा सोम शाह के खिलाफ भेजा जिसमें युद्ध के बाद विजय पेशवा की हुए लेकिन उसी समय सूचना मिली कि महाराजा सोम शाह का मित्र दिलिर खान मुगल सेना लेकर आ रहा है तो पेशवा भाग गया और द्वारा से मराठा सेना लेकर आया और रामनगर राज्य को मराठा साम्राज्य में सामिल कर लिया।
Posted 9th April 2018 by Koli Prem Singhji Mahaur
MEENA (Dynasty)
From Wikipedia
The Meena is a tribe found mainly in the Rajasthan and Madhya Pradesh regions of India. Its name is also transliterated as Meenanda or Mina. The Meenas claim connection to the Matsya avatar of Vishnu, and the ancient Matsya Kingdom.
History
The word Meena is derived from Meen, the Sanskrit word for fish, and the Meenas claim a mythological descent from the Matsya avatar, or fish incarnation, of Vishnu. They also claim to be descendants of the people of the Matsya Kingdom, which flourished in the 6th century B.C. The historian Pramod Kumar notes that it is likely that the tribes living in the ancient Matsya kingdom were called Meena but it cannot be said with certainty that there is anything common between them and the modern Meenas. They are considered to be adivasi (aboriginal people).
The Meenas ruled at certain places in Rajasthan till they were overpowered by invading Rajputs. From Meenas the Bundi was captured by Rao Dewa (A.D. 1342), Dhundhar by KachhwahaRajputs and Chopoli fell to the Muslim rulers. Kota, Jhalawar, Karauli and Jalore were the other areas of earlier Meena influence where they were forced to surrender ultimately.
Nandini Sinha Kapur, a historian who has studied early India, notes that the oral traditions of the Meenas were developed from the early 19th century AD in an attempt to reconstruct their identity. She says of this process, which continued throughout the 20th century, that "The Minas try to furnish themselves a respectable present by giving themselves a glorious past". In common with the people of countries such as Finland and Scotland, the Meenas found it necessary to invent tradition through oral accounts, one of the primary uses of which is recognised by both historians and sociologists as being "social protest against injustices, exploitation and oppression, a raison d'être that helps to retrieve the image of a community." Kapur notes that the Meenas not merely lack a recorded history of their own but also have been depicted in a negative manner both by medieval Persian accounts and records of the colonial period. From medieval times through to the British Raj, references to the Meenas describe them as violent, plundering criminals and an anti-social ethnic tribal group.
British colonial period
A Meena of Jajurh
The Raj colonial administration came into existence in 1858, following the Indian Rebellion of 1857 which caused the government of Britain to decide that leaving colonial administration in the hands of the East India Company was a recipe for further discontent. In an attempt to create an orderly administration through a better understanding of the populace, the Raj authorities instituted various measures of classifying the people of India. One such measure was the Criminal Tribes Act of 1871, under the provisions of which the Meenas were placed. The community remained stigmatised for many years, notably by influential officials of the Raj such as Herbert Hope Risley and Denzil Ibbetson, and were sometimes categorised as animists and as a hill tribe similar to the Bhils The Meenas remained an officially-designated criminal tribe until 1952, three years after the Act had been repealed. Mark Brown has examined the impact and issues of the Meena community during British rule and the change in their status from being a higher social group to a criminal tribe.
Recent history
Meenas have better rights for women in many respects compared to many other Hindu castes.
The Meena fall into the Scheduled Tribe category in the state of Rajasthan and the majority of them are classified as being Hindu, but in Madhya Pradesh Meena are recognised as a Scheduled Tribe only in Sironj Tehsil, Vidisha, while in the other 44 districts of the state they are categorised as Other Backward Classes. It has been proposed that the Meenas be fully recognised as a Scheduled Tribe in Madhya Pradesh. The proposal is being considered by the Government of India. In Uttar Pradesh, Meena are considered migrated from Rajasthan and have been living in western districts of Mathura, Sambhal and Budaun since many generations. At par their origin they are granted a Scheduled tribe status in the state of Uttar Pradesh.
In Rajasthan, the Meena caste members oppose the entry of Gurjars into Scheduled Tribe fold, fearing that their own share of Scheduled Tribe reservation benefits will be eroded.
They celebrate Meenesh Jayanti on the third day of the Chaitra month's Shukla paksha.
Subdivisions
The Meena tribe is divided into several clans and sub-clans (adakhs), which are named after their ancestors. Some of the adakhs include Ariat, Ahari, Katara, Kalsua, Kharadi, Damore, Ghoghra, Dali, Doma, Nanama, Dadore, Manaut, Charpota, Mahinda, Rana, Damia, Dadia, Parmar, Phargi, Bamna, Khat, Hurat, Hela, Bhagora, and Wagat.
Bhil Meena is another sub-division among the Meenas. As part of a sanskritisation process, some Bhils present themselves as Meenas, who hold a higher socio-economic status compared to the Bhil tribal people.
A sub-group known as "Ujwal Meena" (also "Ujala Meena" or "Parihar Meena") seek higher status, and claim to be Rajputs, thus distinguishing themselves from the Bhil Meenas. They follow vegetarianism, unlike other Meenas whom they designated as "Mailay Meena".
Other prevalent social groupings are Zamindar Meena and the Chaukidar Meena. The Zamindar Meena, comparatively well-off, are those who surrendered to powerful Rajput invaders and settled on the lands believe to be granted by the Rajputs. Those who did not surrender to Rajput rule and kept on waging guerrilla warfare are called the Chaukidar Meena. Meena community which has dominated in major parts of Rajasthan
Abhishek Meena, worked at Indian Institute of Technology, Roorkee (2014-2018)
They were the original builders of rajasthan (bundi,aamer,jaipur,alwar & some parts of ajmer ) . after their downfall rajput kings gave them the security of treasury. in british colonial period , "MEENA battalian" was started by british govt. due to the good physic quality of meena's ,later that battalian was known as 42nd deoli regiment. but during the mutiny in 1857 meena's fought against Britishers and rajputs so, british govt. put them into criminal tribe in rajasthan in 1911. jats and gurjars were also part of this rule but later both were removed from this rule .
during 11th century Khoh (at present kho-nagorian near jaipur) was ruled by Raja Aalan Singh meena(ralhansi,elan singh meena from chanda gotra of meena's) who was a Meena king. Meanwhile the kingdom of Gwalior (called Narwar at that time) was being ruled by Sodh Singh who was assassinated by his brother. The queen and her son (Dulha Rai or dhola rai ,grand father of bharmal) managed to flee the kingdom and were given refuge by the Aalan Singh and alan singh adopted that child as his nephew. It was her son who used the trust bestowed upon him by the king and conspired with Rajputs and attacked the fort when the Meenas were most vulnerable (during the Diwali time where they would give up arms for whole day and pay homages to their ancestors by taking dips in Badli's pond)( ancient tradition that is called pitratrapan)
Another important kingdom of Meenas was on Naen(ruled by rao bada meena) which was destroyed by Bharmal Kacchhawa(father of jodha bai) with aid from the Mughal connections. On its ruins he erected the town of Lowain.
in local language there is a famous quotation ,"RAO BADA ko bijano akbar ko darbar" it menas that the manual fans ( a hand made fan ) in his palace were considered as having worth equivalent to the whole treasury of Akbar)
akbar wants to marry shashiwadini(daughter of rao bada meena) but she refused to do so, after that akbar married with bharmal's daughter jodha bai and the combined army of akbar and bharmal won the kingdom naen and grab all treasure and burried that under the chil ka tila (a mountain, on which jaigarh fort has been builted).
Furthermore the area of Ajmer, bundi and ruins of temples and forts in Ramgarh, and recounts of most prosperous kingdom of Jait singh Meena(jaita meena) who was the son of Rao Bunda meena (builder of bundi). The modern day Bunda -ki -nal or Boondi(bundi) as we know it has derived its name from Maharaj bunda Meena. His kingdom was considered as being the most prosperous in whole Rajasthan region. just shows how vast the rule of Meenas were prior to the advent of Mughals and Rajputs alliance (which was majorly formed by Rajputs to conquer the Meenas).
(Annals & Antiquities of Rajasthan written by Col. James Tod)
The Meenas because of their bravery and never bending attitude towards Mughals as lots of Rajputs acceded to the Mughals and let their daughters be married to Akbar became a dying race.
It was Rajputs (the word is also an invention by Kachwahas to glorify their race) who wrote the history and took the bits and pieces out which posed a challenge to their history.
The brave men of the Meena community after the British era due to their status as a warrior class was recruited in the Army and there was a separate regiment for the Meena's known as the Deoli regimen (W.Y. Carman, page 121, "Indian Army Uniforms - Infantry", Morgan-Grampian: London 1969, also see Armed Forces: Units: Indian Infantry: 42nd Deoli Regiment, Sumner, Ian (2001). The Indian Army 1914-1947. Osprey Publishing). But it was disbanded and Meenas were removed as they were constantly revolting against the British and making life miserable for them.
Since, then they were declared as a criminal tribe pursuant to the enactment of criminal tribes act of 1871 (Brown, Mark (2004). "Crime, Liberalism and Empire: Governing the Mina Tribe of Northern India").
Just imagine the pain when you are deemed criminal by birth and even a 6year old has to report to the Thanedar to move from one place to another. The community faced a lot of exploitation and it was the community's struggle against such atrocities that they were given reservations.
after their royal era they were divided into three to four sub groups -
1.zamidar
2.chaukidar
3.pratihar
zamidar- thease were the ancient rulers but after war with rajputs they adopted farming as their profession.
chaukidar- they got treasury security work under the rajputs.
pratihars- they had skills of gurrila wars so, they decided to fight against rajputs and britishers.
later british govt. had snatched all charges from rajputs (means during this period rajputs were the puppet of britishers) ,chaukidar meena's loose their jobs . after that they decided to do security of villages but that job is not sufficient to get their earnigs so they engaged into loot (animal stealing works).
the word rajput is not given by our history or our ancient culture, it was produced by kachchawa rajputs. the ancient kshatriya worriers were the different from these rajputs. befor rajputs, gurjars,meenas and yadavs were the ruler of this india.
and gurjar's , yadavs and meena 's were the ancient kshatriya tribe of india who lost their kingdoms.
according current researches and theories, it is said that," the whole india is came from greece and the language hindi or sanskrit was made from hebrew language.
and the word MEENA was came from the MINOA ( former greece kingdom).
and some people said that meena and mina are different , but it has no base because the spellings in english were made by human being later not early the era of sanskrit.
the term rawat is the award of a worrier who perform good in war so, so some rawat's are meena and some are rajputs.
pardeshi thakur community in maharastra also was the part of these meena's, they were residents of rajasthan but later they went there to participate in wars and later they decided to live there. their gotras are the same as meena's.
the majority population of muslims is meo in rajasthan and haryana, they also were the part of meena's . they were converted by aurangjeb from hindus to muslim.
at present they wants to settle relations with meena's but the patels of meena's (panch or mukhiya) refused to do so, because their tradition and culture is different from them (hindus).
forts built by meena's-
1.hathroi fort near jaipur
2.aamagarh fort near jaipur
3.jamwaramgarh fort near jaipur
meena's had built less forts then rajput because, forts are for the security from other invaders but, meena's were the only worrier tribe at that time but later rajputs time they were the invaders so rajput's have to built good quality forts for security from mughals, britishers and meena's.
History of Bundi
In ancient times, the area around Bundi was apparently inhabited by various local tribes, of which the Parihar Meenas were prominent. Bundi and the eponymous princely state are said to derive their names from a former Meena chief called Raja Bunda Singh Meena. Bundi was previously called “Bunda-Ka-Nal", Nal meaning “narrow ways”. Bundi is situated in a narrow valley within the Aravalli Hills in Rajasthan. Later the region was governed by Rao Deva Hada, who took over Bundi from Jaita Meena in 1342, renaming the surrounding area as Haravati or Haroti. For the next two centuries, the Hadas of Bundi were the vassals of the Sisodias of Mewar and ruled by the title of Rao until 1569, when Akbar conferred the title of Rao Raja upon Rao Surjan after the surrender of Ranthambore Fort and his submission. In 1707, Bahadur Shah I conferred the title of Maharao Raja upon Raja Budh Singh
Meena tribe ruled this area till 1342 CE. Later the rulers of Hadoti belonged to the Hada dynasty.
Rulers of Bundi:
Rao Deva (1342 to 1343).
Rao Napuji.
Rao Hamuli (1384 to 1400).
Rao Birsingh (1400 to 1415).
Rao Biru (1415 to 1470).
Rao Bandu (1470 to 1491).
Rao Narayan Das (1491 to 1527).
Rao Suraj Mal (1527 to 1531).
Rao Surtan Singh (1531 to 1544).
Rao Raja Surjan Singh (1544 to 1585).
Rao Raja Bhoj Singh (1585 to 1608).
Rao Raja Ratan Singh (1608 to 1632).
Rao Raja Chhattar Sal Singh (1632 to 1658).
Rao Raja Bhao Singh (1658 to 1682).
Rao Raja Anirudh Singh (1682 to 1696).
Maharao Raja Budh Singh (b. ... – d. 1739) (1696 to 1735).
Maharao Raja Dalel Singh (b. 1729 – d. 1804) (1735 to 1749).
Maharao Raja Umaid Singh (1749 to 1770) and again (1773 to 1804).
Maharao Raja Ajit Singh (b. ... – d. 1773) (1770 to 1773).
Muthedath Aramanakkal Kelappan Mannanar
Mannanar Dynasty
c. 1600 AD–1902 AD
Mannanar - The Thiyyar King
Status Kingdom
Capital Muthedath Aramanakkal-Anjukoor vazhcha
Common languages Malayalam
Religion
History
• Established c. 1600 AD
• East India Company 1902 AD
Preceded by Succeeded by
Mannanar Thiyyar King Aramana site remaining's of swords
The Mannanar (Malayalam:മന്നനാർ) were a Thiyyar dynasty of Malabar, in the present-day Kannur and Kasaragod districts of India. In the ancient period, there was a Mannanar five palaces in Eruvesi to the North West of Taliparamba. Because of five palaces they were called Anju Aramana. The word Mannanar derives from mannan, meaning king and ar, which pluralises it.
The many Nairs, including Kshathriyas such as the rajas of Cochin and Travancore, Samantans such as the Zamorin and some Thiyyas, are also owners of large tracts of land. A Mannanars stani (dignitary or holder of title) Muthedath Aramanakkal family had the authority to decide disputes within the caste and Jurisdiction was invoked on appeal. Kottayam thaluk was distinct in having a number of dominant Thiyyar Tharavads, who were jenmis and village heads. Depositions by muthedath Aramanakal Kunhi kelappaan Mannanar and krishnan Vazhunnavar. The family, with vast land holding in the eastern hilly tracts of Chirakkal Thaluk, is noted to have given refuge.
Even in modern times there was a Thiyyar royal family named "mannanar" at a place called Eruvesi close by the river Thoniyar at the coorg border of north malabar. The head of that family had royal emblems and could move about in manchal (palanquin) and take with him retainers wearing swords and shield. A Thiyyar named Taliparamba Possesses a large extent of land granted by a former Raja of Chirakkal, on condition of his taking under his protection all excommunicated Nambuthiri females, if they choose to go with him. He has special rank and privileges, and has the title of Mannanar or machchiyar.
Origin
According to Neelakandan Unni, The Parashurama left the place after giving good advice to the women about many things. The Brahmin, who was happy with this generous gift from Parashurama, has been with macchiyar putran Mannan ever since. He took over the government by delaying the harvest and so on. Thus the dynasty that had been advancing from generation to generation (not long after leaving the aliens, eventually died without adopting the mannan, is said to have become the cause of the extinction of the tribe. The place called eruvesi in the vallya of the kadakkanmala, the place where the palace is located. They are called kshathriyas is because they belong to the Vitihotra of the Mannanar Karthavirya dynasty.
Kingdom
History
Mannanar is an dynasty of Eruvessi in Kannur district. There were Thampurans In kerala. But their houses were not called Aramana. In Kerala only the palace of the Mannanar was called Aramana. All the houses of other rules were called kottaram or kovilakam. The Malayalam word used for king is Mannan. The 'ar' is added to the name of a person to be respected. Hence the king was called Mannanar. The best known, because it has formed the subject of judicial proceeding, is that of the Muthedath Aramanakkal in the Chirakkal Taluk with extensive jungle land endowments. The members of this institution are respectively styled as Mannanar or macchiyar, according as they are men or women. They have baronial power and keep up a sort of baronial state, for which purpose two hundred Nairs soldiers of the Edavikutty kulam (or clan) were in former days bound of follow the mannanar When out on active service. The members of the Aramana are recognized as of the Thiyyar caste. And the sons of macchiyars become in turn mannanars (barons). The women take husbands from Thiyyar community. The women who are sent to this Aramana are those convicted of illicit intercourse with men of Thiyya or superior castes.
Only the elder can become a Mannanar. The Mannanar fourth was kunhi kelappan Mannanar that. During his reign, a strong monarchy existed, and his main occupation was cultivating cardamom with tenant in the ezhimala forests, harvesting it and taking it to madras to buy gold. And the chirakkal was build during the regin of Mannanar third. When The third Mannanar came to power. There was a Anjukurvazhcha. He was ruled by Ariyittuvazhcha and given the title of Vazhunnavar.
Smarthavicharam
Mannanar provide a comfortable home for Nambudiri women who were thrown out of caste, and thus in the ordinary course of events doomed to every misery and degradation to be found in life. On being outcast, the funeral ceremonies of Nambutiri women were performed by her own people, and she became dead to them. She went to the Mannanar. And her birth ceremonies were performed, so that she might being life anew in a state of purity. If, on arrival, she entered by left door, she was his wife. If, by the front door, his sister. It is said that. When their chief, Mannanar of the Aramana. Is destitute of heirs, the Thiyyars of Kolathunadu go in processing to the kurumattur Nambutiri (chief of the peringallur Brahmins) and demand a Brahman virgin to be adopted as sister of Mannanar, who follow Marumakkathayam rule of succession. This demand, it is said, used to be granted by the Nambutiries assembling at a meeting. And selecting a maiden to be given to the Thiyyars.
Customs
The well-known Mannanar belonged to the Varakat illam (Varaka Thiyyar). The Varaka Thiyyar or Varakat illam Mannanar were further allowed to wear gold jewels on the neck, to don silken cloth, to fasten a sword round the waist, and to carry a shield. Th sword was made of thin pliable steel, and worn round the like belt, the point being fastened to the hilt through a small hole near the point.
नाग नाइक
मुक्त ज्ञानकोश विकिपीडिया
नाग नाइक (नाग नायक) (अंग्रेजी: Nag Naik) सिंहगड किले का कोली राजा था। नाग नाइक महादेव कोली थे। 1340 ईसा पश्चात दिल्ली सल्तनत के सुल्तान मुहम्मद बिन तुगलुक़ ने सिंहगड किले पर आक्रमण कर दिया था लेकिन सुल्तान कोली राजा नाग नाइक को हरा नही पाया क्योंकि नाग नाइक ने सिंहगड की किलेबन्दी बहुत ही अच्छी तरीके से की हुई थी। नाग नाइक कभी भी किसी के सामने नही झुका था। मुग़ल सेना भी नाग नाइक के किले को भेद नही पायी। सुल्तान और नाइक के बीच आठ महीने तक संघर्ष चला। दिल्ली के सुल्तान ने सिंहगड किले लो आठ महीने तक घेर के रखा और किले में खाने की कमी के कारण सुल्तान नाग नाइक को हराने में कामयाब हुआ।
Snake Naik , Sinhgad fort coli King was. Nag Naik was Mahadev Koli . After 1340 AD , Sultan Muhammad bin Tughluq of Delhi Sultanate attacked Sinhagad Fort but Sultan Koli could not defeat King Nag Naik as Naga Naik had fortified Sinhagad very well. Nag Naik never bowed down to anyone. The Mughal army also could not distinguish Nag Naik's fort. Sultan and Naik fought for eight months. The Sultan of Delhi besieged Sinhagad Fort for eight months and due to lack of food in the fort, Sultan managed to defeat Nag Naik.
Mahadev is a subcaste of Koli caste found in Maharashtra . Mahadev Kolis are also known as Dongar Koli and Raj Koli . They are called Dongar Koli because they have lived in the hilly areas since ancient times and Raj Koli is spoken because Maharaja of Mukne dynasty of princely state of Jawhar belonged to this caste. Mahadev Koli considers himself the poet of Valmiki , the poet of Ramayana . The main work of Mahadev Kolis are farming and some educated Mahadev Koli do government and private notaries. Maharashtra government Mahadev Kolion scheduled tribe which is categorized as Mahadev Koli government job quotas ST. Mahadev Koli Jati was assassinated by the English government. Mahadev Koli was a fortress in olden times. Koli used to live mainly by looting. In 1657, Mahadev Kolis led by the Khami Sarnaik Mughal Sultan Aurangzeb Had revolted against. Khami Sarnaik dislodged all the Kolis and promised to shake the Mughal rule. The Mughal army came from the hilly areas and attacked. The Mughal Sultan killed the entire family of Khami Sarnaik as well as his relatives. Thousands of Mahadevs took Kolio to Junnar and beheaded him and made a Koli platform on them. The same happened in 1741–42. Mahadev Koli ruled the Kurang Fort , but in 1741, Peshwa Balaji Bajirao tried to snatch the Kurang Fort from the Kolis, causing a war between the Peshwa and Mahadev Kokis and the Kolis were massacred. In the same year, Pexahwa also attacked the village of Vadavali, which was under the rule of Mahadev Kolis, took it away and a fierce rebellion took place. In 1750-51, the Peshwa took away fourteen provinces of Mahadev Kolis as well as the fort during which there was conflict between the Peshwa and Mahadev Kolis and the Kolis attained Virgati. From 1760 to 1799, Peshwa snatched the fort from Mahadev Kolis, which led to looting, robbery robbery, and all other criminal activities. In 1761 Kolion the Bangre and Patikr tribe has Hadrabd the Nizam had Vindroh Kilap and stripped Trimbk Fort Nizam. In 1818, the British defeated the Marathas and after that Mahadev Koli continued to revolt till 1830.
After this, Mahadev Koli, a revolutionary named Raghoji Bhangare revolted. Which in 1848 the British ascended the French. Many gotras in Mahadev Koli casteSome of the well-known gotras are found: , Aghasi, Bhagivant, Chavan , Bhonsle, Budhivant, Daji, Dalvi, Gaikwad, Gawali, Jagtap, Kadam , Kedar, Kharar, Khirsagar, Namdev , Pawar , Polaveas, Sagar , Sesh Siva , Salikhi, Suryavanshi , Uterecha
Nishadraj
Nishadraj is the nickname of King of Nishad. He was the Maharaja of Rengoverpur Prayagraj Allahabad , his name was Maharaj Guharaj Nishad . They belonged to Bhoi Mallah Nishad Society. And during the exile only, Ram , Sita and Lakshman had crossed the Ganges through their servants. Nishad Samaj still worshiped him.
Nishadraj crossed the Ganges to Lord Shri Ram. He was the king of Shringpegpur (Prayagraj Allahabad, UP). After Vanzas, Shriram spent his first night here with his friend Nishadraj.
History of Nishad (Avm fifth verse Nishad)) ✓✓with his Ancient Gods✓✓ ("Maha Purush)" should be carefully preserved in history.Money comes and goes.
When inferior to money, something is not destroyed, but the destruction of history and the destruction of that society is certain when the history and its ancient glory disappear. This is the result of the present condition and status of Nishadha. "(('History of Nishadha')) ✓It is the essence of the history of the entire world ✓✓ History of the Nishad
There is no history of any caste. History of Nishad is the history of human beings. History of Nishad is the history of that culture.When man
He had learned to live in permanent housing. History of Nishad is the early history of our civilization.
The civilization of Nishad and Sindhghati is considered to be the world's three most prominent civilizations. The civilization of Mesopotamia, the civilization of Mishra and the civilization of Sindhghati, first came to know of the world after the digging of Hadappa and Mohenjodaro by Dyaram Sahni in 1921 AD. The period of this civilization dates back to 2500 AD to 1500 BC Is almost considered. High-quality building, art, by observing the custom of settling the city in a planned manner and the requirements of the glorious logo,Today's scientist is also under the teeth
It forces the finger to press. Dr. Walmukund Mukherjee wrote in his book 'Hindu Civilization' - Indus Civilization of approximately 3250 - 2750 BCE Was living. It is an ancient place situated on the banks of the old Rabi river, between Lahore and Multan. Whose ancient Vedic name was Harichupia Hadappa. Mind - Joddo is called a dhari or mudho dule of dead people in Sindhu. According to Dr. Mukherjee in Moha Joddo Sindh's Babana district, the creator of the Indus Valley Civilization is Adya-Nishaad.Male skeleton obtained from Mohan Jodado
Confirms. Proto-Austroloids were the inhabitants of the Indian continent. On the basis of male skeletons, the other types of people who expressed the possibility,
It is the opinion of scholars about them. That the native habitat of the people of those other nations changed into dust due to intercourse with the Indian Nishad, if they were considered native of India, they themselves would suffer from the tribal nishad wra. Primitive fire; Proto-Astralia Nate Shyamong, which came to be called the second and the longest of couples, is called the primitive igneous caste or the primitive nishad caste. Their original residence is considered to be fertile, not in the Eastern Deep Group or in Australia as far as was understood.These primitive ignorant people
Nishad is India's true tribal tribe of the year, because the further expansion of the human being with its appearance and characteristics becomes stable. Primitive Nishad In India, the waves of the Mediterranean dwellers came in, who later adopted different names on the basis of their castes, but the corresponding history of India is associated with three major names. Rigveda, Samaveda, Yajurveda and Arthavid are the four certified compositions. Rig Veda is considered as the oldest book in the world. Vedo supplementary texts are considered as part of 'Arya' and Upanishad Vedo. Sub-Vedas have also been counted under the Supplementary class literature of the Vedas. Number of Upanishads is considered 108. According to the Rigveda, the center of Sandhav's civilization, in West Punjab, was said to have been inhabited by the Panchjan people in Punjab, 'this Panchjan' and there is no one else. This Nishad was only called Panchjan at that time. Etc. Poetry Maharishi Valmiki, Vishva Guru Vedavas, Bhakta Prahalad, Hiranyakashyap, Ramska Maharaj, Guhyraj, Nishad etc have beautified this lineage. Atareya Brahmin (7-34-9), and in the Jambani Upanishad, describes the description of 'Nishad Pradesh'. Therefore, the Nishad civilization was valid throughout India till the Triggeric period. Nishad was either called Panchjan or Nishad. Some scholars believe that there are four characters other than Jyotyo and the fifth character is Nishad. But Shankar wrote in Vedanta Sutra (1-4-12). This great sage has confirmed the great sage Siva of Trigghed. Panchan is written for the Nishad in the Trivedi. If the meaning of the word Nishad is said to be sitting in Sanskrit language, on the basis of the content obtained from the Narkankalas received from the excavation of the Sindhu Sahitya, information about Nishad culture is received. Surely it can be said that till the Vedic Period, the culture has developed into complete glory. Ramsakha Maharaj Guhyraj Nishad etc., the great souls have beautified this lineage. Atareya Brahmin (7-34-9), and in the Jambani Upanishad, describes the description of 'Nishad Pradesh'. Therefore, the Nishad civilization was valid throughout India till the Triggeric period. Nishad was either called Panchjan or Nishad. Some scholars believe that there are four characters other than Jyotyo and the fifth character is Nishad. But Shankar wrote in Vedanta Sutra (1-4-12). This great sage has confirmed the great sage Siva of Trigghed. Panchan is written for the Nishad in the Trivedi. If the meaning of the word Nishad is said to be sitting in Sanskrit language, on the basis of the content obtained from the Narkankalas received from the excavation of the Sindhu Sahitya, information about Nishad culture is received. Surely it can be said that till the Vedic Period, the culture has developed into complete glory. Ramsakha Maharaj Guhyraj Nishad etc., the great souls have beautified this lineage. Atareya Brahmin (7-34-9), and in the Jambani Upanishad, describes the description of 'Nishad Pradesh'. Therefore, the Nishad civilization was valid throughout India till the Triggeric period. Nishad was either called Panchjan or Nishad. Some scholars believe that there are four characters other than Jyotyo and the fifth character is Nishad. But Shankar wrote in Vedanta Sutra (1-4-12). This great sage has confirmed the great sage Siva of Trigghed. Panchan is written for the Nishad in the Trivedi. If the meaning of the word Nishad is said to be sitting in Sanskrit language, on the basis of the content obtained from the Narkankalas received from the excavation of the Sindhu Sahitya, information about Nishad culture is received. Surely it can be said that till the Vedic Period, the culture has developed into complete glory. Nishad was either called Panchjan or Nishad. Some scholars believe that there are four characters other than Jyotyo and the fifth character is Nishad. But Shankar wrote in Vedanta Sutra (1-4-12). This great sage has confirmed the great sage Siva of Trigghed. Panchan is written for the Nishad in the Trivedi. If the meaning of the word Nishad is said to be sitting in Sanskrit language, on the basis of the content obtained from the Narkankalas received from the excavation of the Sindhu Sahitya, information about Nishad culture is received. Surely it can be said that till the Vedic Period, the culture has developed into complete glory.
He could not have been driven and operated at that time. Vyas Ji was selfless. Based on the evidence of Bharati oriental literature, it is so true that Nishad culture has become the source of inspiration in the sundry of Adi texts.
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Manoj kyamar kashyap
नागवंशी राजवंश
मुक्त ज्ञानकोश विकिपीडिया से
नागवंशी राजवंश
83–1952 ई.
राजधानी खुखरागड़, (नवरतनगड़)दोइसागड़, रातु
शासन पूर्ण राजशाही
राजा
- 83- 177 ई. फणि मुकुट राय
- 1950-1952 ई. लाल चिंतामणि शरण नाथ शाहदेव
इतिहास
- स्थापित 83
- अंत 1952 ई.
आज इन देशों का हिस्सा है:
नागवंशी राजवंश ब्रिटिश भारत में रियासतों के कई शासकों में से एक थे। उनकी राजधानी वर्तमान के झारखंड राज्य के नवरतनगड़, खुखरागड़, रातू में थी।
नवरतनगड़
शासक
राजा मुकुट राय (177- 232)
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राजा मदन राय (273- 326)
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महाराजा उदय प्रताप नाथ शाह देव (1872–1950)
यहां से शासन चलाते थे नागवंशी राजा, मुगल बादशाह को किया था चैलेंज
घने जंगलों और खनिज संपदा से भरपूर झारखंड राज्य पुरातात्विक संपदा से भी उतना ही संपन्न है। इसी साल जुलाई में घोषित राष्ट्रीय महत्व के स्मारकों में से एक है झारखंड का नवरतनगढ़। वर्ल्ड हेरिटेज डे (19 नवंबर) के मौके पर पढि़ए नवरतनगढ़ के बारे में।
रांची। गुमला जिले के सिसई ब्लॉक में स्थित है नागवंशी राजाओं के स्वर्णिम इतिहास का प्रतीक नवरतनगढ़। करीब 400 साल पहले नागवंशी राजा दुर्जनशाल ने पहाड़ों और गहरी खाइयों के बीच डोइसागढ़ की स्थापना की थी। डोइसागढ़ में कई मंदिरों, मठों और भवनों के बीच एक मजबूत और सुरक्षित इमारत बनाई जिसे नवरतनगढ़ नाम दिया गया।
कभी नागवंशी राजपरिवार का ठिकाना रहे इस महल के बारे में कहा जाता है कि शुरू में यह नौमंजिला था, लेकिन धीरे-धीरे इसकी छह मंजिलें जमींदोज हो गईं। अब इसकी तीन मंजिलें ही दिखाई देती हैं। सभी मंजिलों नौ-नौ कमरे हैं। कमरों में छत से लेकर दीवारों तक सुंदर नक्काशियां की गई हैं, जो टूटी-फूटी अवस्था में भी पर्यटकों को आकर्षित करती हैं। पुरातत्व के शोधार्थियों और विद्यार्थियों का यहां आना जाना तो लगा ही रहता है।
मुगल आक्रमणों से बचने के लिए निर्माण
डोइसागढ़ के पहले नागवंशियों की राजधानी खुखरागढ़ में थी। वहां जब दुर्जनशाल गद्दी पर बैठे तो उन्होंने मुगलों को मालगुजारी देने से साफ मना कर दिया। इस बात से नाराज मुगल बादशाह जहांगीर ने सेनापति इब्राहिम खां को खुखरागढ़ पर हमला करने के लिए सिपाहियों के साथ भेज दिया। दुर्जनशाल गिरफ्तार कर लिए गए और उन्हें ग्वालियर किले में नजरबंद कर दिया गया। यह घटना 1615 ई की है।
करीब 12 साल बाद जहांगीर के दरबार में हीरा पहचानने की कला दिखाने के इनाम में दुर्जनशाल को मुक्त कर दिया गया। राजा वापस छोटानागपुर लौटे और अपना गढ़ सुरक्षित स्थान में बनाने का निर्णय लिया। उन्होंने डोइसागढ़ में अपनी नई राजधानी स्थापित की।
नष्ट हो रही विरासत
नागवंशी राजाओं का शासन समाप्त होने के बाद नवरत्नगढ़ ही नहीं पूरा डोइसागड़ वीरान हो गया। जहां राजवंश के कुमार-कुमारियों की किलकारियां गूंजा करती थीं, वहां वीरानी छा गई। शासन समाप्त होने के कारण उधर-उधर हुए परिवारों ने धरोहर पर ध्यान नहीं दिया, उसके बाद सरकारों ने भी उसे गंभीरता से नहीं लिया।
गढ़ में स्थित रानीलुकाई, कमल सरोवर, कपिलनाथ मंदिर, भैरव मंदिर सब लगातार नष्ट हो रहे हैं। 400 साल पहले की एक खूबसूरत राजधानी में आज रात के वक्त कोई जा नहीं सकता। दिन में भी पर्व-त्योहारों के मौके पर भी वहां लोग पहुंचते हैं। वहां कपिलनाथ मंदिर में शिवरात्रि और सावन में मेले लगते हैं।
इसी साल जुलाई में नवरतनगढ़ को राष्ट्रीय महत्व के स्मारक के रूप में मान्यता मिली है। इसके बाद पुरातत्वप्रेमियों, शोधकर्ताओं और पर्यटकों में एक उम्मीद जगी है कि नवरतनगढ़ के साथ-साथ पूरे डोइसागढ़ को नया जीवन मिल सकेगा।
NAYAKAS OF CHITRADURGA
VIJAYANAGARA, THE FORGOTTEN EMPIRE
NAYAKAS OF CHITRADURGA
The former military personnel, Timmana Nayaka rose to the rank of Governor of Chitradurga as a reward for his excellence in military achievements, from the Vijayanagara ruler. His son Obana is known by the name Madhakari Nayaka. Madakari Nayaka’s son Kasturi Rangappa succeeded him and consolidate the kingdom to rule peacefully . As he had no heirs to succeed him, his adopted son – the apparent heir was enthroned but got killed in few months by the Dalavayis.
Chikkanna Nayaka, the brother of Madakari Nayaka II sat on the throne in 1676, and his another brother succeeded him with the title Madakari Nayaka-III. The unwillingness of Dalawayis to accept Madakari Nayaka-III’s rule gave an opportunity to one of the distant relation Bharamappa Nayaka to ascend the throne in 1689. Somehow, the subjects of Chitradurga did not experience a good reign of their rulers as they lived on the throne for very brief period. The Hiri Madakari Nayaka (1721 – 1748), Kasturi Rangappa Nayaka-II, Madakari Nayaka-IV succeeded one after him and there is nothing to mention of their rule.
During the reign of Madakari Nayaka, the city of Chitradurga was beseiged by the troops of Hyder Ali. A chance sighting of a woman entering the Chitradurga fort through a crack hole in the rocks led to a clever plan by Hyder Ali to send his soldiers through the crack hole. The defence guard on duty of the port near that crack hole had just gone home as usual asking his wife to guard till he is back from his lunch. The wife of that guard, Obavva while in her temporary seat, noticed the soldiers emerging out of this crack, Obavva was not perturbed. As she was carrying with her, the Onake (a wooden long club meant for pounding paddy grains) she killed and quietly moved the dead, so that hundreds of them entered and fell, without raising any suspicion. The guard, Obavva’s husband, upon his return from his lunch was shocked to see Obavva standing with a blood stained Onake and hundreds of dead bodies of the enemy fleet around her. Though her sincere brave attempt saved the fort this time, Madakari could not resist the attack of 1799 by Hyder Ali. The fort of Chitradurga was lost for Hyder Ali once for all.
COINAGE
The Nayakas coinage does not have anything special to mention as they are mere copies of KrishnaDevaraya’s pagodas. It could be due to lack of either empowerment to strike their own coinage or the demand for the popular Krishna Devaraya Pagodas. The obverse of the gold pagodas carried the same “seated Balakrishna with butter in his right hand”, but enlarged to fit in the broader flan. The very appearance of it makes to think most of the numismatists as it is “Durgi”. It could also be due to the fact that the breasts are shown much bigger than the stomach and also they were known as Durgi Pagodas (Durgi is probably due to the name [Chitra]Durga ).. The reverse carried the legend “Sri Pratapa Krishna Raya”. Both one pagoda and half pagoda were issued by them. But the fanams bear the deformed Hoysala Shardula symbol on the obverse, but the reverse carried pellets, line and the legend Pra in three lines respectively. The copper coinage either was not much or unattaributable. Ruler : Nayakas of Chitradurga
Year : 1562 – 1779AD
Unit : Gold Pagoda, 14mm, 3.40gm
Obverse : Balakrishna seated
Reverse : Sri (Prat)apa Kri(shna) Raya.
Reference : MCSI1 881, Common
Ruler : Nayakas of Chitradurga
Year : 1562 – 1779AD
Unit : Gold half pagoda, 14mm, 3.40gm
Obverse : Balakrishna seated
Reverse : Sri (Prat)apa Kri(shna) Raya.
Reference : MCSI1 881 type, Common
Ruler : Nayakas of Chitradurga
Year : 1562 – 1779AD
Unit : Gold fanam, 8mm, 0.34gm
Obverse : Siva Parvati seated
Reverse : Sri (Sadasiva Raya)
Reference : Scarce
फणि मुकुट राय
मुक्त ज्ञानकोश विकिपीडिया से
फणि मुकुट राय
फणि मुकुट राय ने छोटानागपुर में नागवंशी वंश की स्थापना की थी। वह एक योग्य शासक थे। नागवंशी सम्राज्य की स्थापना संवत 121 यानी 64 ए. डी. में हुई थी। नागवंशी सम्राज्य की राजधानी सुताम्बे थी।
नागवंश राज्य की स्थापना फनीमुकुट राय ने की थी इन्हें आदि पुरुष भी कहा जाता है इन्होंने अपनी राजधानी सूतीआंबे को बनाया था और वहीं पर एक सूर्य मंदिर का निर्माण करवाया था और एक गैर आदिवासी भवराय को वहां दीवान नियुक्त कर दिया था नागवंशी शासन व्यवस्था में फनीमुकुट राय के बाद मुकुट राय, मदन राय ,प्रताप राय शासक बने प्रतापराय ने अपनी राजधानी सूतीअंबे से हटाकर चुटिया ले आया था इन्होंने अपना शासन का केंद्र चुटिया को ही बनाया था जो रांची के नजदीक स्थित है नागवंश में अगला शासक भीमकर्ण हुआ इन्होंने कर्ण की उपाधि धारण की थी इन्होंने अपने राज्य का विस्तार भी किया इसी दरमियान सरगुजा के राजा रक्सौल राजा के साथ बरवा का युद्ध हुआ था इन्होंने अपनी राजधानी चुटिया से हटाकर खुखरा कर लिया था इनके बाद नागवंश में शिवदास दास कर्ण शासक हुए इन्होंने गुमला के आसपास अपना साम्राज्य विस्तार किया था इन्होंने गुमला के पास घाघरा में हापामुनि मंदिर बनवाया था इसके शासनकाल तक आते-आते नागवंश पतन की ओर अग्रसर हो गया था इसके बाद प्रतापगढ़ और छत्र कर्ण शासक हुए क्षत्रकर्ण ने कोराआंबे में विष्णु मंदिर का निर्माण करवाया था अंत में नागवंश में प्रताप उदय नाथ शाहदेव शासक हुए इन्होंने रांची के नजदीक रातू में रातूगढ़ का निर्माण करवाया और अपनी राजधानी रातूगढ़ को बनाया और वहीं से अपने शासन व्यवस्था का संचालन किया नागवंशी शासन व्यवस्था अत्यंत सरल व्यवस्था थी इस व्यवस्था में शासन का प्रमुख राजा होता था जबकि गांव के प्रमुख को महतो कहा जाता था राजा का जो खेती बाड़ी करता है और अनाज को जमा करके रखता था उसे भंडारी कहा जाता था इसके अलावा अमीन ओहदार, तोपची, साहनी आदि रहते थे जो नागवंशी शासन व्यवस्था के अंग थे।[कृपया उद्धरण जोड़ें]
प्राचीन राजा मन्धाता
*ओंकारनाथेश्वर में मन्धाता मंदिर*
ओंकारनाथेश्वर में मन्धाता मंदिर
कहा जाता है कि श्री राम का जन्म मन्धाता के बाद 25वीं पीढ़ी में हुआ था. एक अन्य राजा ईक्ष्वाकु सूर्यवंश के कोली राजाओं में हुए हैं अतः मन्धाता और श्रीराम ईक्ष्वाकु के सूर्यवंश से हैं. बाद में यह वंश नौ उप समूहों में बँट गया, और सभी अपना मूल क्षत्रिय जाति में बताते थे. इनके नाम हैं: मल्ला, जनक, विदेही, कोलिए, मोर्या, लिच्छवी, जनत्री, वाज्जी और शाक्य....
~KOLI~
“एक समय आता है जब हममें से प्रत्येक व्यक्ति पूछता है, ‘मैं कौन हूँ? मेरे पुरखे कौन थे? वे कहाँ से आए थे? वे कैसे रहते थे? उनकी बड़े कार्य क्या थे और उनके सुख-दुख क्या थे?’ये और अन्य कई मूलभूत सवाल हैं जिनके बारे में हमें उत्तर पाना होता है ताकि हम अपने मूल को पहचान सकें.भारत के मूलनिवासी कबीलों के बारे में अध्ययन करते हुए हमारे विद्वानों ने अति प्राचीन रिकार्डऔर दस्तावेज़–वेद,पुराण,विभिन्न भाषाओं के महाकाव्य,कई पुरातात्विक रिकार्ड और नोट्स औरकई अन्यप्रकाशन देखे हैं.इतिहास और एंथ्रपॉलॉजी के विद्यार्थियों ने प्रागैतिहासिक (Pre-historic) और भारत के स्थापित इतिहास में भारत केइसप्राचीन कबीले का चमकता अतीत पाया है और लगातार चल रही खोज में और भी बहुत कुछ मिल रहा है.यह आलेख गुजराती में लिखे मुख्यतः तीन प्रकाशनों पर आधारित है.‘भारत का एक प्राचीन कबीला–कोली कबीले का इतिहास’–इस पुस्तक का संपादन श्री बचूभाई पीतांबर कंबेद ने किया था और भावनगर के श्री तालपोड़ा कोली समुदाय ने प्रकाशित किया था (पहला संस्करण 1961 और दूसरा संस्करण 1981),1979 में‘बॉम्बे समाचार’में प्रकाशित श्री रामजी भाई संतोला का एक आलेख और डॉ. अर्जुन पटेल द्वारा 1989 में लिखा एक विस्तृत आलेख जो उन्होंने 1989 में हुए अंतर्राष्ट्रीय कोली सम्मेलन में प्रस्तुत करने के लिए तैयार किया था.भगवान वाल्मीकि और उनकी रामायणप्राचीनतम राजा मन्धाता,एक सर्वोपरि और सार्वभौमिक राजा था जिसका प्रताप भारत मेंसर्वत्रथा और जिसके शौर्य और यज्ञों की कथाएँ मोहंजो दाड़ो (मोहन जोदड़ो) के शिलालेखों पर अंकित हैं,वे इसी कबीले के थे. प्राचीनतम और पूज्यऋषि वाल्मीकि जिन्होंने रामायण लिखी वे इसी कबीलेसे थे. महाराष्ट्र राज्य में आज भी रामायण को कोलीवाल्मीकि रामायण कहा जाता है. रामायण की शिक्षाएँभारतीय संस्कृति का आधार हैं.
कहा जाता है कि श्री राम का जन्म मन्धाता के बाद 25वीं पीढ़ी में हुआ था. एक अन्य राजा ईक्ष्वाकु सूर्यवंश के कोली राजाओं में हुए हैं अतः मन्धाता और श्रीराम ईक्ष्वाकु के सूर्यवंश से हैं. बाद में यह वंश नौ उप समूहों में बँट गया, और सभी अपना मूल क्षत्रिय जाति में बताते थे. इनके नाम हैं: मल्ला, जनक, विदेही, कोलिए, मोर्या, लिच्छवी, जनत्री, वाज्जी और श
पुरातात्विक जानकारी को यदि साथ मिला कर देखें तो पता चलता है कि मन्धाता ईक्ष्वाकु के सूर्यवंश से थे और उसके उत्तराधिकारियों को ‘सूर्यवंशी कोली राजा’ के नाम से जाना जाता है.
कहा जाता है कि वे बहादुर, लब्ध प्रतिष्ठ और न्यायप्रिय शासक थे. बौध साहित्य में असंख्य संदर्भ हैं जिससे इसकी प्रामाणिकता में कोई संदेह नहीं रह जाता. मन्धाता के उत्तराधिकारियों ने महत्वपूर्ण भूमिका निभाई और हमारे प्राचीन वेद, महाकाव्य और अन्य अवशेष उनकी युद्धकला और राज्य प्रशासन में उनके महत्वपूर्ण योगदान का उल्लेख करते हैं. हमारी प्राचीन संस्कृत पुस्तकों में उन्हें कुल्या, कुलिए, कोली सर्प, कोलिक, कौल आदि कहा गया है.
मान्धातृ
मुक्त ज्ञानकोश विकिपीडिया से
मान्धातृ मान्धाता अयोध्या के राजा, वैदिक काल के सम्राट थे।
सूर्यवंशी क्षत्रिय कोलिय (कोली) के इष्टदेव भगवान श्री मान्धाता महाराजा हैं। राजा मान्धाता ने पूरी पृथ्वी पर शासन किया, इसी कारण से मांधाता को पृथ्वीपति के नाम से जाना जाता है
मान्धातृ अथवा मांधाता, इक्ष्वाकुवंशीय नरेश युवनाश्व और गौरी के पुत्र। उन्हे सौ राजसूय तथा अश्वमेध यज्ञों का कर्ता और दानवीर, धर्मात्मा चक्रवर्ती सम्राट् जो वैदिक अयोध्या नरेश मंधातृ से अभिन्न माना जाता है।
यादव नरेश शशबिंदु की कन्या बिंदुमती इनकी पत्नी थीं जिनसे मुचकुंद, अंबरीष और पुरुकुत्स नामक तीन पुत्र और 50 कन्याएँ उत्पन्न हुई थीं जो एक ही साथ सौभरि ऋषि से ब्याही गई थीं। पूत्रेष्ठियज्ञ के हवियुक्त मंत्रपूत जल को प्यास में भूल से पी लेने के कारण युवनाश्व को गर्भ रह गया जिसे ऋषियों ने उसका पेट फाड़कर निकाला। वह गर्भ एक पूर्ण बालक के रूप में उत्पन्न हुआ था जो इंद्र की अमृतस्त्राविणी तर्जनी उँगली चूसकर रहस्यात्मक ढंग से पला और बढ़ा। इंद्रपालित (इंद्र के यह कहने पर कि माता के स्तनों के अभाव में यह शिशु "मेरे द्वारा धारण किया" अथवा पाला जाएगा) होने के कारण उसका नाम मांधाता पड़ा। यह बालक आगे चलकर पर पराक्रमी हुआ और रावण समेत अनेक योद्धाओं को इसने परास्त किया। इसने विष्णु तथा उतथ्य से राजधर्म और वसुहोम से दंडनीति की शिक्षा ली थी। गर्वोन्मत्त होने पर या लवणासुर द्वारा युद्ध में मारा गया।
इनके जन्म के बारे में एक बात यह भी पता चलती है कि इनका जन्म धनु लग्न में अर्ध रात्रि से पहले लगभग रात ९-१०बजे हुआ था व इनके जन्म के समय सभी ग्रह उच्च के थे। जिससे ये चक्रवर्ती सम्राट बने। पर ज्योतिष के अनुसार जब सूर्य उच्च हों तो बुध उच्च नहीं हो सकते तो इनके जन्म के बुध मेष अथवा मिथुन के ही होंगे।
Pamheiba Meidingu Pamheiba
Pamheiba Meidingu Pamheiba (1690-1751) was an emperor in Manipur in the early 18th century. After conversion to Hinduism, he made it the official religion of Manipur in 1717. He is also one of the heroes of the Thangal tribe
[ [http://www.manipuronline.com/Features/May2003/thangal13_2.htm Thangal General, Charai Thangal And Pamheiba] Manipur Online - May 13, 2003] .
Early life and conversion
He was born on December 22, 1690 in Manipur to Pitambar Charairongba and was crowned "Meidingu" ("king") on August 23, 1708. [http://www.iitg.ernet.in/rcilts/his_mnme.html History of Manipur] - IIT Guwahati] During the early 1700s, Hindu missionaries from Sylhet arrived in Manipur to spread Gaudiya Vaishnavism. They were led by Shantidas Goswami and his associate Guru Gopal Das who succeeded in converting the King from the old Meitei religion to Vaishnavism in 1710. Later during his reign, Pamheiba made Hinduism the official religion, and converted nearly all the Meitei people to Hinduism.
[ [http://banglapedia.search.com.bd/HT/M_0135.htm Manipur, The] - Banglapedia]
Military conquests
His reign lasted 39 years and during that time, the realm of Manipur extended from the Irrawady in the east to Cachar and Tripura in the west. At some points during his reign, his realm extended into the Chittagong Hill Tracts.
Shortly after taking power, in his father Charairongba he invaded Burma after the Burmese King insulted his sister. The Burmese King asked for the hand (in marriage) of another of Charairongba's daughters. Instead of a princess, the King of Burma was met by cavalry, led by Pamheiba that massacred the Burmese army, and brought many POW to Imphal. [http://www.kanglaonline.com/index.php?template=kshow&kid=58& Garib Niwaz: Wars and Religious Policy in 18th Century Manipur] KanglaOnline]
In 1734, Pamheiba invaded Tripura and captured 1100 POWs, who were absorbed into the Meitei community.
Hinduization
Though, most of Manipur was at least nominally Hindu especially the Bishnupriya after the 15th century, the major religions among the Meitei people were Islam and Buddhism in certain areas. They also followed Animist beliefs. After 1717, he outlawed the consumption of pork, poultry and beef [http://www.manipuronline.com/Manipur/September2006/traditionalreligion25_1.htm Traditional Religion Of The Meiteis] Manipur Online - September 25, 2006] . He also converted many meitei shrines into Hindu mandirs and fought with the traditional clergy for religious power. The day he burned a large number of Meitei religious scripts, collectively known as Puya in 1729, is known as "Puya Meithaba" in Manipur
[ [http://www.deccanherald.com/deccanherald/apr152005/national1842362005414.asp Manipur script activists set library ablaze] Deccan Herald - April 15, 2005]
Family
Pamheiba had eight wives, and a large number of sons and daughters. His eldest son, Samjai Khurai-Lakpa, was assassinated by his younger son Chitsai, who came to power after Pamheiba's grandson Gaurisiam. The reign was then followed by Ching-Thang Khomba.
P. K. Ettanunni Raja
From WikipediaPuthiya Kovilakam Ettanunni Raja (14 August 1910 - 16 August 2003) was the Zamorin of Calicut (hereditary monarch) from 19 January 1998 to 16 August 2003.
Early life
Ettanunni Raja was born on 14 August 1910 to Vamanan Namboothiri and Aniyathi Thampuratti. He studied at Srikrishna Vidyalayam and worked as a school teacher, clerk and cashier at different times. Etanunni Raja was also a respected Sanskrit scholar.
Reign
Etanunni Raja became Zamorin on 19 January 1998 on the death of his predecessor P. K. Kuttianujan Raja.
Death
Etanunni Raja died at a private hospital on 16 August 2003. He was succeeded as Zamorin by P. K. S. Raja.
राजा सलहेस
नेपाल की तरार्इ में स्थित महिसौथा गांव में दुसाध जाति के एक महात्मा थे। उनका नाम था वाक मुनि। वे 12 वर्ष की कठोर तपस्या में लीन थे। इसी दौरान इन्द्रलोक से मायावती नाम की एक अप्सरा फूल लोढ़ने के लिए महिसौथा आयी। फूल लोढ़ने के क्रम में उनकी नजर साधना में लीन वाक मुनि पर पड़ी और उनके सुंदर रूप को देखकर मोहित हो गयी। मायावती ने अपनी सुंदरता और कामरत हाव-भाव से वाक मुनि की तपस्या भंग कर दी। तपस्या भंग होने से क्रोधित वाकमुनि ने मायावती को श्राप दिया कि जिस प्रकार उसने उनकी तपस्या भंग की है, उसी तरह अब उसे इन्द्रपुरी में स्थान नहीं मिलेगा और उसे मृत्युलोक में भटकना पड़ेगा।
मुनि के श्राप को सुनकर मायावती विलाप करते हुए उनसे क्षमा याचना करने लगती है। मायावती की क्षमा याचना से द्रवित होकर वाक मुनि कहते हैं कि उनका शाप वापस तो नहीं हो सकता, लेकिन मृत्यु लोक में वह दिव्य शक्ति संपन्न तीन पुत्रों और एक पुत्री की माता बनेगी और गौरव प्राप्त करेगी। मुनि कहते हैं कि मृत्युलोक में वह मंदोदरी के नाम से जानी जाएगी। वह यह भी बताते हैं कि मंदोदरी को पहला महिसौथा के कमलदल तालाब में पुरर्इन के पत्ते पर मिलेगा और वह उसका नाम सलहेस रखे। बड़ा होकर वह दैवी शक्ति से संपन्न राजा बनेगा। उसका बड़ा नाम होगा। कलियुग में भी लोग उसकी पूजा करेंगे। इसके बाद दो पुत्रा और एक पुत्री पैदा होगी। मझले का नाम मोती राम और छोटे पुत्र का नाम बुधेसर रखेगी। उसकी बेटी बनसप्ती के नाम से जानी जाएगी। इतना कह कर मुनि अन्तघ्र्यान हो गये।
तत्पश्चात, इंद्रलोक की अप्सरा मायावती मृत्युलोक में मंदोदरी बनी। मंदोदरी को महिसौथा के कमलदल तालाब में पुरर्इन के पत्ते पर एक बच्चा मिला। यही बच्चा सलहेस हुए। कालक्रम में मंदोदरी ने दो लड़के और एक लड़की को जन्म दिया। मुनि के कथनानुसार मंझले का नाम मोती राम, छोटे का बुधेसर और लड़की का नाम बनसप्ती हुआ। तीनों भाई बाद में बड़े योद्धा हुए। बनसप्ती तंत्रविद्या में पारंगत होकर जादूगरनी बन गयी। कहा जाता है कि वह छह मास आगे-पीछे सबकुछ जानती थी। बनसप्ती का प्रेम विवाह सतखोलिया के राजा शैनी से हुआ। इससे उसे एक पुत्रा पैदा हुआ जिसका नाम करिकन्हा रखा गया। वह स्वभाव से बड़ा ही उदंड था।
सलहेस जब 12 वर्ष के हुए तब मंदोदरी को उनके विवाह की चिंता होने लगी। तब तक सलहेस ने महिसौथा में अपना विशाल राज्य स्थापित कर लिया। चौदह कोस में उसके राज्य का विस्तार हो गया। सलहेस के विवाह के लिए योग्य लड़की की तलाश होने लगी। पंडित और नार्इ अनेक राज्यों में घूम-घूम कर योग्य कन्या की तलाश करने लगे, लेकिन सलहेस के योग्य कोर्इ लड़की नहीं मिली। आखिर में मंदोदरी ने पंडित और नार्इ को बुला कर कहा कि बराटपुर के राजा बराट की एक पुत्री है। बड़ी ही सुशील और संस्कारवाली। उसका नाम है सामरवती। जन्म लेते ही उसने प्रतिज्ञा कर रखी है कि वह यदि विवाह करेगी तो महिसौथा गढ़ के राजा सलहेस से, नहीं तो आजन्म कुंवारी ही रहेगी। इसलिए राजा बराट को सलहेस और सामरमती के विवाह हेतु संदेश दीजिए। इस प्रयोजन हेतु मंदोदरी का पत्र लेकर चन्देसर नार्इ महिसौथा से बराटपुर प्रस्थान करता है।
राजा बराट जाति से क्षत्रिय थे और स्वभाव से अत्यंत कठोर। नार्इ से विवाह संबंधी प्रस्ताव का पत्र पढ़ते ही वह आग-बबूला हो गये और चन्देसर नाई को जेल में डलवा दिया। इधर महिसौथा राज में चन्देसर नाई के वापस नहीं आने से लोगों की चिंता बढ़ गयी। मोतीराम ने माता दुर्गा को स्मरण किया। दुर्गा ने तुरंत प्रकट होकर मोती राम को यह ज्ञात कराया कि राजा बराट ने चन्देसर नाई को कैद कर लिया है। दुर्गा यह भी कहती हैं कि सलहेस का विवाह राजा सामरवती से ही लिखा है। चन्देसर जेल में है यह सुनकर मोतीराम का गुस्सा सातवें आसमान पर चढ़ गया। चन्देसर नाई को छुड़ाने और बराटराज की पुत्रि से सलहेस के विवाह हेतु मोतीराम अपने भांजे करिकन्हा के साथ बराटपुर प्रस्थान करते हैं। रास्ते में मोतीराम को एक साथ सात सौ घसवाहिनियां मिलीं। ये सब जादूगरनियां थी। ये मोतीराम का काफी परेशान करती हैं, हांलाकि मोतीराम अंतत: सबको अपने वश में कर लेता है। मोतीराम और करिकन्हा की शक्ति के आगे खुद को निर्बल पाकर राजा बराट आत्मसमर्पण कर देता है और सलहेस और सामरवती के विवाह का प्रस्ताव स्वीकार कर लेता है। इसके पश्चात् विवाह बारात के साथ बराटनगर आने के लिए मोतीराम करिनन्हा और चन्देसर नाई महिसौथा लौटते हैं।
बीच का एक और घटनाक्रम इस लोकगाथा को विस्तार देता है। मोरंगराज के राजा थे हिमपति। उनकी पत्नी दुखी मालिन की कोख से पांच कन्याओं- रेशमा, कुसुमा, दौना, तरगेना और फूलवंती का जन्म होता है। लोकगाथा में कहीं-कहीं सात बेटियों की चर्चा मिलती है जिसमें हिरिया, जिरिया, रेशमा, कुसमा, दौना, तरेगना और फूलवंती। इनमें सबसे बड़ी फूलवंती थी। ये सभी सलहेस की उम्र के समान ही थी। फूलवंती ने सलहेस से विवाह करने का संकल्प लिया हुआ था, लेकिन उसने कभी सलहेस को देखा नहीं था। ये बहनें दुर्गा की अनन्य भक्त थीं। एक दिन दुर्गा का ध्यान कर वो सलहेस से मिलने की आस लिये घर से निकल जाती हैं। मालिन बहने जादू में पारंगत थीं। अपने जादू की मदद से सलहेस की तलाश करते हुए वे सभी उसी महुरावन में आ गयी, जहां सलहेस अपने भाई मोतीराम और संबंधियों के साथ बाराज सजाकर सामरवती से विवाह हेतु बराटपुर प्रस्थान करने वाले थे। मोतीराम को इसका भान था कि मालिन बहने सलहेस को चाहती हैं और उनकी शादी में विघ्न डाल सकती हैं। इसलिए उन्होंने भौरानंद हाथी पर सलहेस को सवार कर बारातियों को इस बात की चेतावनी दी कि सभी सावधान रहें क्योंकि मोरंग की पांचों बहन मलिनियां भर्इया पर आंख लगाये हुए है। दिन रहते बारात बराटपुर पहुंच गर्इ और दरवाजा लगाने के लिए उचित समय आने के इंतजार में सभी बाराती आराम करने लगे।
दूसरी तरफ महुरावन में सलहेस को तलाश रही पांचों मलिनियां थककर सो जाती हैं। दुर्गा उनके स्वप्न में आकर उन्हें बताती हैं कि जिस सलहेस से वो विवाह के निमित्त प्रतिज्ञा की है, वह बराटपुर के राजा की पुत्री सती सामरवती से विवाह करने जा रहा है। अगर सामरवती से सलहेस का विवाह हुआ, तो तुम्हारी मनोकामना पूर्ण नहीं होगी। यह सुनते ही पांचों बहन बराटपुर पहुंचती है जहां सलहेस, मोतीराम, करिकन्हा समेत सभी बाराती नींद में बेसुध थे। तब अपने जादू के बल पर मलिनियां सलहेस को सुग्गा बनाकर पिंजड़े में कैद कर लेती है और वहां से भाग जाती हैं।
जब बारातियों की नींद खुलती है तब सलहेस को भौरानंद हाथी पर न पाकर तरह-तरह की चर्चा होने लगी। मोतीराम तब दुर्गा का स्मरण करते हैं। दुर्गा उन्हें बताती हैं कि पांचों मलिनिया सलहेस को लेकर ठेंगटी गांव पहुंच गयी है। मलिनियां सलहेस को खीर बनाकर बरगद के घोंघड़ में रखे हुई है और स्वयं नटिन के वेश में बैठी हुई है। मोतीराम मलिनियां के पास पहुंच जाते हैं और उनसे सलहेस के बारे में पूछते हैं। मलिनियां सलहेस को लेकर अनभिज्ञता जाहिर करती है, लेकिन मोतीराम का उग्र रूप देखकर मार-पीट के डर से सलहेस को उसके असली रूप में लाकर उसके हवाले कर देती हैं। इसके बाद मोतीराम सलहेस के साथ बराटपुर आते हैं और राजा बराट की पुत्री सामरवती से उनका विवाह होता है।
मालिनिया जादू के बल पर एक बार फिर सलहेस को चुरा लेती हैं जब विवाह की रात वो अपने कोहबर घर में जाते हैं। लेकिन, सामरवती उन्हें यह विश्वास दिलाती है कि सलहेस जैसे उनके पति हैं वैसे ही मालिनों के भी पति हैं। सामरवती कहती है कि मायके से अपने ससुराल महिसौथा जाने के तुरंत बाद वो सलहेस को उनके पास मोरंग भेज देगी। सामरवती के ऐसा विश्वास दिलाने के बाद पांचों बहनों ने सलहेस को असली रूप में लाकर उन्हें सामरवती को सौंप देती है। सलहेस को जब यह पता चलता है कि सामरवती ने मालिनयां को क्या वचन दिया है तब वह उत्तराखंड राज के राजा भीम सेन के यहां नौकरी करने चले जाते हैं।
सलहेस के महिसौथा गढ़ से जाने से वहां उदासी छा जाती है। एक दिन राजा भीम सेन के राज में नौकरी करते हुए फुर्सत के समय में सलहेस कदम्ब गाछ के नीचे बांसुरी बजा रहे थे कि पेड़ पर बैठा एक सुग्गा सीता-राम-सीता-राम करने लगा। वे उस सुग्गे को पहचान जाते हैं। वह महिसौथा का उनका प्यारा सुग्गा हिरामन था। हिरामन उड़कर सलहेस के पास पहुंचता है और वह महिसौथा गढ़ का सारा हाल सुनाता है। हिरामन कहता है कि उनके वियोग में मां, भार्इ, सामरवती और महिसौथा का बुरा हाल है। इतना सुनकर सलहेस वापस महिसौथा आ जाते हैं। इसके बाद बंगाल के तीसीपुर के क्षत्रिय राजा की बेटी कुसुमावती से मोतीराम और श्यामल गढ़ के राजा श्याम सिंह की पुत्री श्यामलवती से बुधेसर का विवाह होता है।
इस अन्तर्जातीय विवाह में संघर्ष, जादू-टोना और दाव-पेंच सलहेस लोक गाथा या नाच को रोमांचित भी करता है और उसे लोकप्रियता भी प्रदान करता है। सामंती समाज व्यवस्था में जातिगत आधार पर जो द्वन्द्व था वह इस लोक गाथा में स्पष्ट दृषिटगोचर होता है। यह लोक गाथा उस समय मोड़ लेती है जब सलहेस की पत्नी सामरवती पांचों बहन मलिनियां को दिये अपने वचन की याद दिलाते हुए अपने स्वामी सलहेस से कहती है कि उन्हें उनके वचन का मान रखने के लिए मोरंग जाकर उनसे मिलना चाहिए। वह कहती है कि जिस रात मेरे कोहबर से आप को चुरा लिया गया था उस दिन इसी शर्त पर मालिन से मैं आपको मांग लायी थी कि गौना के बाद मैं आपको उन्हें सौंप दूंगी। मैं वचन हार चुकी हूं। इसलिए आप वह वचन पूरा कीजिए। इसी बात पर सलहेस मोरंग के लिए प्रस्थान करते हैं। सलहस के साथ उनका प्यारा हिरामन सुग्गा भी मोरंग जाता है जो भूत-भविष्य सब जानता है। मोरंग पहुंच कर वो परबा पोखर पर वे ठहर जाते हैं।
यहां देवी दुर्गा फिर एक बार करिश्मा करती है। एक पहर रात रहते दुर्गा भोर होने का आभास कराकर फूलवंती को पोखर में स्नान कराने के लिए भेज देती है। दुर्गा के प्रभाव से ही इधर हिरामन की सलाह पर सलहेस पोखर में भरपूर मात्रा में सिंदूर डाल कर एक किनारे बैठ जाते हैं। ज्योंही फूलवंती पोखर में प्रवेश कर पानी छींटा मुंह पर देती है कि संपूर्ण माथा सिंदूर के रंग से लाल हो जाता है। इसके बाद हंगामा मच जाता है कि किसी ने छल से फूलवंती की मांग में सिंदूर डाल दिया है। यह बात फूलवंती के पिता राजा हिमपति तक पहुंचती है। फूलवंती पंडित की वेशभूषा में बैठे सलहेस को नहीं पहचान पाती है और राजा के सिपाही सलहेस को गिरफ्तार कर जेल में डाल देते हैं।
देवी दुर्गा के प्रभाव से हिरामन महिसौथा लौट आता है और सबको यह सूचना देता है कि मोरंगराज हिमपति ने सलहेस को कैद कर लिया है। तब मोतीराम अपने भांजे करिकन्हा के साथ मोरंग पहुंचते हैं। वहां मोतीराम और हिमपति के पुत्र करण सिंह के बीच घोर युद्ध होता है जिसमें करण सिंह मारा जाता है। उसके बाद हिमपति स्वयं युद्ध के लिए आता है लेकिन वह पराजित होता है। इससे पहले कि मोतीराम के हाथों हिमपति अपनी जान जाती, फूलवंती वहां पहुंच जाती है और मोतीराम से कहती है कि वह उसका देवर है। मोतीराम तब हिमपति को जीवित छोड़ देते हैं और हिमपति सलहेस को कैद से मुक्त कर देता है। सलहेस वापस महिसौथा लौट आते हैं।
मोरंगराज से सलहेस के चले जाने के बाद विरह में तड़पती मालिन बहनें भी बाद में महिसौथा चली आती हैं। वहां वह दुर्गा का ध्यान करती हैं और उनसे कहती है कि वो किसी तरह से सलहेस का दर्शन करवा दे। मालिन बहने रेशमा, कुसमा, दौना, तरेगना और फूलवंती दुर्गा के समक्ष यह संकल्प लेती हैं कि अगर उन्हें सलहेस को दर्शन नहीं हुए तो वे एक साथ विष खाकर जान दे देंगी। इस पर दुर्गा उन्हें मानिकदह पोखर पर जाकर इंतजार करने के लिए कहती हैं और फिर सलहेस को भी उस पोखर पर आने के लिए प्रेरित करती है। यह बारे में सुग्गा हिरामन को सबकुछ पता था इसलिए वह सलहेस को एक बार फिर सचेत करता है कि अगर वो मानिकदह पोखर जाएंगे तो जादूगरनी मालिनें उनको सुग्गा बनाकर पिंजड़ा में कैद कर लेंगी।
राजा सलहेस दुर्गा के अनन्य भक्त थे और वो प्रतिदिन मानिकदह में स्नान कर वहां से फूल लोढ़कर दुर्गा को समर्पित करते थे। इसमें वह किसी तरह का व्यतिक्रम करना नहीं चाहते थे। इसलिए हिरामन की सलाह पर वे पंडित का वेश धारण कर मानिकदह स्नान के लिए पहुंचते हैं। सलहेस देखते हैं कि स्नान करने वाले सभी पांचों धरों को पहले से मालिन युवतियां छेके हुई हैं। वे उनसे एक धर खाली कर देने का अनुरोध करते हैं। इस पर पंडित वेशधारी सलहेस से वे कहती हैं कि वो सलहेस से मिलने की प्रतीक्षा में बैठी हैं। तब सलहेस कहते हैं कि वो तो ब्राह्राण हैं और उन्हें स्नान करके पूजा करने जाना है। इसलिए वो एक धर छोड़ दें। उनका सलहेस तो महिसौथा में बैठा हुआ है। यह सुनकर मालिन बहने वहां से चली जाती हैं और सलहेस स्नान कर अपनी पूजा संपन्न करते हैं।
पांचों बहनों को लगता है कि दुर्गा ने उन्हें ठगा है, इसलिए वो उन्हें बुरा भला कहती हैं। तब दुर्गा सलहेस का भेद खोल देती हैं और कहती हैं जिस पंडित के लिए उन्होंने मानिकदह का धर छोड़ा था, दरअसल वो सलहेस ही थे। दुर्गा मालिनों को यह भी बताती हैं कि सलहेस इसके बाद चन्द्रग्रहण के अवसर पर मानिकदह में स्नान के लिए आएंगे तब वह उनसे मिल सकती है। चंद्रग्रहण के दिन पांचों मालिन बहन मानिकदह के पास समय से काफी पूर्व पहुंचकर सो जाती हैं। जब सलहेस वहां स्नान के लिए आती हैं तब दुर्गा के प्रभाव से मालिन बहनों की नींद टूट जाती है और उन्हें सलहेस के दर्शन होते हैं। इन पांच बहनों का सलहेस से चिर प्रतिक्षित मिलन इस लोक गाथा का सर्वाधिक कारूणिक पक्ष माना जाता है।
बहरहाल, सलहेस से मुकालात के दौरान जब पांचों बहनें यह कहती हैं कि आपसे विवाह की प्रतीक्षा में मैंने मां-बाप को छोड़ दिया, मोरंग में विवाह के लिए बने मंडप को ठुकराया, सखी-सहेलियों की बातें नहीं मानी और अपने पिता के घर को लात मार कर चली आयी। अब मेरा वयस भी बीत चुका है। बाल पक गये। दांत टूट चुके हैं। अब मेरी जिंदगी का क्या होगा? हमारा नाम कैसे चलेगा, अरे निर्मोही। मेरी आस तो पूरी कर दो। उनके इस कथन पर दिव्यशक्ति संपन्न सलहेस उनसे कहते हैं कि यह सतयुग है, इसके बाद कलियुग आयेगा और कलियुग में मेरे साथ तुम्हारी भी पूजा घर-घर में होगी। मेरे दाहिने भाग में भार्इ मोतीराम और साथ में बुधेसर रहेगा। तुम हमारे बायें भाग में रहोगी और इसी रूप में लोग हमारी पूजा करेंगे। गहवर में हाथी पर सवार राजा सलहेस की प्रतिमा के दोनों ओर फूलों से भरी डाली हाथ में लिए जो मालिन खड़ी दिखार्इ देती हैं, वह वही मालिन है। महिसौथा गढ़ से 6-7 मील दूर आज भी राजा सलहेस की फुलवाड़ी के अवशेष कायम हैं जहां जूड़-शीतल के मौके पर विशाल मेला लगता है।
संकलन: सुनील कुमार
Raja Venkatappa Nayaka
From Wikipedia, the free encyclopedia
Raja Venkatappa Nayaka IVth or Nalvadi lakshya
Venkatappa Nayaka was a prominent and a last ruler from Nayak Dynasty of Shorapur / Surapura. He refused to accept the sovereignty of the British East India Company and waged a war against them.
Surapura (or Shorapur) is in the present Yadgiri district, one of the 30 districts of Karnataka state in Southern India.
A portrait of Raja Nalvadi Vekatappa Nayaka of Shorapur in "Shorapur Traditional Painting Style" – 1857 A.D
History
This district was ruled by Valmiki Nayaka's (berad) who had given tough resistance to Aurangzeb. The British appointed Philip Meadows Taylor, a writer, as its Resident and Regent when the ruler there died, leaving a young prince Venkatappa. Venkatappa Nayaka was educated in English and Taylor had endeared himself to the prince, who addressed Taylor as "Appa".
When the prince started his personal rule, being well educated, he felt the British overlordship very irritating. He was in his early 20s and had sent an agent to Peshwa Nanasaheb in December 1857 A.D. The British had reports that Venkatappa Nayaka was planning to revolt on 8 August 1858, and was trying to encourage the British Regiments at Kolhapur (27th), Dharwad (28th) and Belgaum (29th) to revolt. Two agents trying to sow seeds of dissension in Belgaum army had been identified on 2 February 1858, and they were dispatched by Venkatappa Nayaka and the Jamkhandi Raja, it was reported. Venkatappa had recruited large number of Arabs and Rohillas. Capt. Malcolm posted a contingent at a village near Surapur and another battalion was posted at Sindhanur.
Campbell was sent to Surapur by Malcolm to advise young Venkatappa, who was only evasive in his replies. On 7 February, British army near Surapur was attacked and many soldiers were killed by Venkatappa's men. The next day, the British attacked Surapur fort, and the army from Madras led by Col. Hues was also summoned. Venkatappa's men attacked the Surapur fort killing many British soldiers.
Reinforcements were called from the nearby cantonment site(Chavani) at Lingasugur. But Surapur did not have much force to face the huge British army. One Vagangeri Bhimrao from Surapur, a secret agent of the British, advised Venkatappa to go to Hyderabad and seek help from Salar Jung. Venkatappa escaped from the fort and made his way to Hyderabad. Next day, Bhimrao opened the fort door, and Surapur was occupied without much resistance.
Venkatappa was apprehended at Hyderabad. He was tried and sentenced to life imprisonment. When Meadows Taylor met him, Venkatappa said "he did not wish to live and if he was to be sentenced to death, he must not be hanged like a criminal, but killed at the mouth of a cannon". "I was not a coward" Venkatappa told Taylor. Taylor, who had great affection for Venkatappa, had his life term reduced to four years internment by prevailing upon the Governor General, and he was to be reinstated after this four-year term. He was to be taken to Kurnool fort, and was to be interned there together with his two queens. While he was being taken to Kurnool, on an early morning when his armed guard had gone out for ablution, Venkatappa took the revolver his guard had left behind and shot himself dead.
राजा गंगा बख्श रावत
Raja Ganga Bakhs Rawat
बाराबंकी: देवा के ग्राम कासिमगंज में स्थित राजा गंगा बख्श रावत
ऊके विध्वंस किले पर 31 मार्च को विजय दिवस मनाया जाता है पासी समाज के अंतिम शासक राजा गंगा बख्श रावत के ऊपर अंग्रेज सेनापति एल्डर टोन ने 28 फरवरी 1850 को चढ़ाई की। जिसे राजा गंगा बख्श रावत व उनके पुत्र कुंवर रणवीर सिंह रावत ने एल्डर टोन को मार गिराया और अंग्रेजी सेना को परास्त कर दिया। कैप्टन व्यालु व मेजर विल्सन को मार भगाया। उस समय से पासी वर्ग 31 मार्च को राजा के सम्मान में विजय दिवस मनाता चला आ रहा है। पासी समाज अंग्रेजी हुकूमत का शिकार हो गया और तभी से इस जाति के सारे नागरिक अधिकार छीन लिए गए और इस जाति को जन्मजात अपराधी घोषित कर दिया गया। पासी वर्ग सहित 198 जातियों पर क्रिमिनल एक्ट 1871 में लगा दिया गया। इस पूरी जाति को पुलिस की निगरानी में रखा जाने लगा। यहां तक कि चार साल के बच्चे को अंगूठे का निशान थाने में लिया जाने लगा। और जिलाधिकारी को निर्देश दिया गया कि इस जाति के लोगों को जो सरंक्षण देगा उसे सजा दी जाएगी। इस प्रकार यह जाति विकास से वंचित हो गए आर्थिक रूप से दिव्यांगता झेल रही है। उत्तर प्रदेश में। स्वतंत्रत संग्राम सेनानियों की जब भी चर्चा होगी तब अमर शहीद राजा गंगा बक्स रावत का नाम सबसे पहले लिया जायेगा। जनपद के बाराबंकी के कासीमगंज क्षेत्र से ताल्लुक रखने वाले राजा गंगा बक्स रावत के नाम से अंग्रेजी हुकूमत कांपती थी, जिनके इरादों को राजा गंगा बक्स रावत ने चकनाचूर कर दिया।
ब्रिटिश शासकों ने अंग्रेजों की नजर जब भी बाराबंकी की तरफ पड़ी आजादी की लड़ाई में अंग्रेजों के छक्के छुड़ाने वाले राजा गंगा बक्स रावत ने 1857 में हुयी क्रांति के दौरान अंग्रेजों से जमकर लोहा लिया। उन्होंने अंग्रेजी हुकूमत की जुल्मों शितम के खिलाफ क्षेत्र के शुरमाओं को एकत्र किया। जब उन्होंने राज पाठ सॅभाला था। उस समय अंगे्रज शासक अपने राज्य का विस्तार कर रहे थे। ऐसे में राजा गंगा बक्स रावत ने अंग्रेजों से जमकर लोहा लिया। लखनऊ, उन्नाव, रायबरेली, कानपुर के हजारों किसानों, युवाओं व मजदूरों को जोड़ कर क्रांति की ऐसी मशाल जलाई कि अंग्रेजों के छक्के छूट गये। जिसमें कानपुर, झांसी, लखनऊ के राजाओं ने एक साथ मिलकर अंग्रेजों के खिलाफ बिगुल फूंका था। अपनो ने ही लालच में की मुखबरी स्वाधीनता के लिये छेड़े गये संग्राम के लिये रानी लक्ष्मी बाई, बहादुर शाह जफर, नाना साहब, तात्या टोपे के साथ राजा गंगा बक्स रावत भी शामिल हो गये। जिसमें 31 मई 1857 को एक साथ अंग्रेजों की छावनी में हमला करना था। परंतु इसके पहले हमला कर पाते एक विस्फोट होने से अंगे्रज सतर्क हो गये। कानपुर में नाना साहब के अधिकार के बाद अंग्रेज वहां से भाग कर बक्सर आ गये। जहां पर उनका सामना राजा गंगा बक्स रावत से हुआ।
बक्सर में अंगे्रज गंगा नदी के किनारे स्थित शिव मंदिर में छिप गये। मौके पर मौजूद ठाकुर यदुनाथ सिंह ने अंगे्रजों को मंदिर से बाहर आने के लिये कहा। परंतु अंग्रेजों ने यदुनाथ सिंह को गोली मार दी। जिससे क्रोधित लोगों ने मंदिर में आग लगा दी। जिससे अंगे्रज जल कर मर गये। परंतु इस हादसे के बाद तीन अंग्रेज बच गये। जो गंगा में कूद कर अपनी जान बचायी। जिन्होंने लखनऊ पहुंचकर पूरी बात अंग्रेज अधिकारियों को बतायी।राजा गंगा बक्स रावत भाँप गये की अंग्रेज किले पर आक्रमण जरूर करेंगे उन्होंने पहले से ही तैयारी कर ली थी जितना भी खजाना था वो सारा खजाना अपने दूसरे किले में ले गए और ये किला खली कर दिया उधर अंग्रेजों ने भारी भरकम फौज के साथ राजा गंगा बक्स रावत के किले पर हमला बोल दिया। राजा गंगा बक्स रावत ने अंग्रेजों का बहादुरी से मुकाबला किया। परंतु अंग्रेजों के गोला बारूद व सामरिक शक्ति के सामने से पीछे हटना पड़ा। राजा गंगा बक्स रावत व उनके जवान छिप.छिपकर अंग्रेजों के खिलाफ गुरिल्ला युद्व कर अंगे्रजों के दंभ को चकनाचूर करने का काम किया। परंतु अपने बीच के कुछ गद्दारों ने अंग्रेजों के हाथों बिककर गंगा बक्स रावत की मुखबरी कर दिया और उनके ठिकानों की जानकारी अंग्रजों को दे दी। अंग्रेजों को राजा गंगा बक्स रावत के किले में कुछ नही मिला उन्होंने पहले ही सारा खजाना छुपा दिया था लेकिन अंग्रेजो ने राजा गंगा बक्स रावत को काशी में गिरफ्तार कर लिया। फांसी की रस्सी दो बार टूटी थी दिखावटी अदालत व झूठी गवाही के बल पर राजा गंगा बक्स रावत को फांसी की सजा दी गयी। जहां 28 दिसम्बर 1861 को उसी को फांसी पर लटका दिया गया। जिस स्थान पर अंग्रेजों को जलाया गया था।राजा गंगा बक्स रावत माॅ चन्द्रिका देवी के बहुत बड़े भक्त थे। जिस कारण अंगे्रजों द्वारा फांसी देने के दौरान दो बार रस्सी टूट गयी थी। आज गंगा बक्स रावत का नाम जनपद में आदर से लिया जाता है। गंगा बक्श रावत भले ही आज हमारे बीच न हो परंतु कासिम गंज में जन्म दिन मनाया जाता राजा साहब को नमन करने के लिये लोग आते हैं।
Rajaram I
From Wikipedia, the free encyclopedia
Rajaram I
Chhatrapati of the Maratha Empire
Reign 11 March 1689– 3 March 1700
Coronation 12 February 1689
Predecessor Sambhaji
Successor Shivaji II
Born 14 February 1670
Died 3 March 1700 (aged 30)
Sinhagad fort, Maharashtra
Spouse
Rajasbai
Issue
Father Shivaji I
Mother Soyarabai
Religion Hinduism
Rajaram Bhosle I (14 February 1670 – 3 March 1700, in Sinhagad) was the second son of Maratha ruler Shivaji, and younger half-brother of Sambhaji. He took over the Maratha Empire as its third Chhatrapati after his brother's death at the hands of the Aurangzeb in 1689. His eleven-year reign was marked with a constant struggle against the Mughals.
Early life and family
Rajaram was born in a family of Bhonsle clan, to Shivaji and his younger wife, Soyarabai on 14 February 1670. He was thirteen years younger than his brother, Sambhaji. Given the ambitious nature of Soyarabai, Rajaram was installed on the Maratha throne upon the death of his father in 1680. However, the Maratha generals wanted Sambhaji as the king and thus, he claimed the throne. Upon Sambhaji's death, Rajaram was crowned as Chhatrapati of the Maratha state.
Rajaram married three times. His first marriage was at the age of ten to Jankibai, the five-year-old daughter of Shivaji's army chief, Prataprao Gujar. His other wives were Tarabai, the daughter of Hambirrao Mohite, the army chief who succeeded Prataprao, and Rajasbai from the influential Ghatge family of Kagal. Rajaram had three sons, Raja Karna, born out of wedlock to a slave woman, Shivaji II with Tarabai, and Sambhaji II with Rajasbai.
Coronation and attack by the Mughals
After the death of Sambhaji, Rajaram was crowned at Raigad on 12 March 1689. As the Mughals started laying siege to the region around Raigad on 25 March 1689, the widow of Sambhaji (Maharani Yesubai) and her minister Ramchandra Pant Amatya sent young Rajaram to the stronghold of Pratapgad through Kavlya ghat.[citation needed] The Maratha army fought with the Mughals and led the new Maratha king, Rajaram to escape through Kavlya ghat to the fort of Jinji in present-day state of Tamil Nadu via Pratapgad and Vishalgad forts, Rajaram reached Keladi (Near present-day Sagar in Karnataka) in disguise and sought refuge from Keladi Chennamma - The brave Kannada queen fought the Mughals and ensured safe passage and escape of Rajaram to Jinji where he reached after a month and a half on 1 November 1689, Keladi Chennamma fought the jungle warfare which frustrated the Mughals and the Mughals proposed peace accord for the first time with an Indian ruler, Keladi Chennamma. Details of this escape are known from the incomplete poetical biography of Rajaram, the Rajaramacharita written by his Rajpurohit, Keshav Pandit, in Sanskrit.
Siege of Jinji
Aurangzeb deputed Ghazi-ud-din Firoze Jung against the Marathas in the Deccan, and specially sent Zulfiqar Khan Nusrat Jung to capture the Jingi Fort. He laid siege to it in September, 1690. After three failed attempts, it was finally captured after seven years on 8 January 1698. Rajaram, however, escaped and fled first to Vellore and later to Vishalgad.
Santaji and Dhanaji
Rajaram occupied the fort at Jinji from 11 November 1689, but left before it fell in 1698, setting up his court at fort Satara. During that period when Jinji remained unconquered, "the intrepid Maratha commanders, Santaji Ghorpade and Dhanaji Jadhav, wrought havoc in the Karnataka and Maharashtra by defeating the Mughal generals and cutting off their lines of communication."
Death
A memorial atop Sinhgad Fort marking the place of death of Rajaram.
Rajaram died of lung disease in 1700 at Sinhagad near Pune in Maharashtra leaving behind widows and infants. Janakibai, one of his widows, committed Sati upon Rajaram's death. Another of Rajaram's widows, Tarabai proclaimed her young son, Shivaji II as the Chhatrapati and ruled as his regent. However, the release of Shahu, by the successors of Aurangzeb led to an internecine conflict between Tarabai and Shahu with the latter becoming the winner and occupant of the throne. Tarabai established a separate seat at Kolhapur and installed her son as the rival Chhatrapati. She was shortly deposed by Rajasbai, the other surviving widow of Rajaram. Rajasbai installed the other son of Rajaram called Sambhaji II on the Kolhapur throne. The Kolhapur line has continued to this day through natural succession and adoptions per Hindu custom.
Rudrama Devi
Wikipedia
Rudrama Devi
Statue of Rudrama Devi
Predecessor Ganapatideva
Successor Prataparudra
Died 1289 or 1295
Possibly at Chandupatla
(now in Telangana, India)
Spouse Virabhadra
Father Ganapatideva
Rani Rudrama Devi (died 1289 or 1295), or Rudradeva Maharaja, sometimes spelled Rudramadevi or Rudrama-devi, was a monarch of the Kakatiya dynasty in the Deccan Plateau with capital at Warangal of present day Telangana from 1263 until her death. She was one of the few women to rule as monarch in the Indian sub continent and promoted a male image in order to do so.
Rudrama Devi probably began her rule of the Kakatiya kingdom jointly with her father, Ganapatideva, as his co-regent, from 1261-62. She assumed full sovereignty in 1263.
Unlike her Kakatiya predecessors, she chose to recruit as warriors many people who were not aristocratic, granting them rights over land tax revenue in return for their support. This was a significant change and one that was followed by her successor and also by the later Vijayanagara Empire.
Rudrama Devi faced challenges from the Eastern Ganga dynasty and the Yadavas soon after beginning her rule. She was able to repel the former, who retreated beyond the Godavari River in the late 1270s, and she also defeated the Yadavas, who were forced to cede territory in western Andhra. A fragmentary Kannada language inscription also states that the Kakatiya general Bhairava defeated the Yadava army probably in or after 1263 CE, which may be a reference to his repulsion of Mahadeva's invasion. A coin of Mahadeva bears the Kakatiya emblem varaha with the Yadava symbols; this varaha may have been stuck on Mahadeva's coins to mark the Kakatiya victory.
She was, however, unsuccessful in dealing with the internal dissent posed by the Kayastha chieftain Ambadeva after he became head of his line in 1273. Ambadeva objected to being subordinate to the Kakatiyas and he gained control of much of southwestern Andhra and what is now Guntur District.
Family and succession
Inscription on the death of Rani Rudrama Devi in Chandupatla, 1289 CE.
Rudrama Devi married Virabhadra, a member of a minor branch of the Chalukya dynasty, probably in 1240. This was almost certainly a political marriage designed by her father to forge alliances.Virabhadra is virtually undocumented and played no part in her administration. The couple had two daughters.
Rudrama Devi may have died in 1289 while fighting Ambadeva, although some sources say she did not die until 1295. She was succeeded by Prataparudra, a son of one of her daughters, who inherited a kingdom that was smaller than it had been when Rudrama Devi had ascended her throne.
In popular culture
Film maker Gunasekhar made a Telugu film Rudhramadevi on the life of Rudrama Devi with Anushka Shetty, Allu Arjun, Rana Daggubati and Krishnam Raju in the lead roles.
Rani Rudramadevi
In the ancient time, the ruler system of India that, they dynastic mostly preferred males as successors to the throne and women cannot hold the successor of the dynasty, and they neglected on the backstage of the empire, but it was wrong thinking of the people. The great example as the women successor is the Rani Rudramadevi, who becomes the great successor of the kakatiya dynasty.
Rudrmadevi is one of the most prominent rulers of the kakatiya dynasty on the Deccan plateau. She was one of the only that women, who were ruling in the kakatiya dynasty. She was the queen of Indian history. She shines in the medieval history of South India. She was the youngest queen of kakatia dynasty among Indian women rulers.
She had the distinction of being one of the efficient and intelligent rulers in the annals of Indian history preceding daring later Indian women leaders such as
Jhansi Rani Lakshmi Bai from 1828 – 1858
Rani Mangammal from 1689 – 1704
Ranimangammal was from the Madurai Nayak Dynasty,
Velu Nachiyar of Sivaganga, she was the queen of the 18th century of TamilNadu and others.
Identity of Rudramadevi
She was the daughter of Ganapathideva. Ganapatideva had no any son; he has only two daughters Rudramadvi and Genapamadevi. Rudramadevi or Rudramba gave in marriage to a prince of eastern chlukyan lineage called Virbhadra. The second marriage of the family has provided in the kota of the family.
After the death of Ganpati deva, Rudramadevi nominated as the son of kakatiya dynasty, and she began to rule kingdom conjointly with her father as his co-regent from 1259-60 A.D. onwards. She became a Rudradeva Maharaja.
Difficulties in the life of Rudramadevi
The Rani Rudramadevi overcome many of the problems in the kakatiya dynasty. From the childhood, she has become the son of their empire, because her father wants the child for continue to the empire. What it happens for only the reason is that women cannot become a successor of the Empire.
She has suffered many of the difficulties in his life, which has totally changed her life. The reign marked by the uprising of her feudatories, who was against the women successor of empire. After all that, she maintained an integrity of the empire.
Marriage of the Rudramadevi
Rani Rudramadevi married with the Veer Bhadra. He was the chalukyan Prince of Nidadavolu. She groomed as a boy and learned the intricacies of warfers, various aspects of the administration of kingdom., as every prince had to go through such training in his early stages to become a promising ruler.
Attack on kakatiya empire
During the years 1268-70, the Yadava king Mahadeva attacked the kakatiya empire. But nothing came out of this. It was a small raid and did not result in any loss of territory to the kakatiyas.
During the year 1280, the grandson of the Rudramadevi appointed as the Yuvraj. After that in 1285, the Pandyas, the Yadavs, and the hoysalas allied themselves and tried to annex the kakatiya empire, but the Prataparudadeva, the Yuvraj, tackled the situation successfully.
Conclusion
Those of the people think that female cannot become the successor of the kingdom, so they believe wrong because there is a good example of the rudramadevi.
राजपासी राजा कंस
समयकाल 980 ई. 1031ई. माना गया हैक्षेत्र = अवध राजधानी = कमलाहार कसमंडी वर्तमान लखनऊ प्रथम युद्ध = उन्नाव और संडीला सीमा क्षेत्र द्वितीय बर्बर युद्ध = सैयद सालार मसूद गाजी के सेनापति हातिम और हातिम तृतीय युद्ध = कैथौली खतौली जो कंसमंडी से कुछ दूरी पर जहां राजा कंस वीरगति हुए.
यह कहानी उन वीर राजपासियो की है जिन्होंने अपने समय काल में तुर्को से लड़कर इस देश धर्म की रक्षा की और अपनी ताकत का लोहा मनवाया उत्तर भारत में स्वतंत्र राज किया जिनका जीवन संघर्षों में भी था लेकिन इतिहास में वह जगह नहीं मिली जो अन्य राजाओं और जातियों को मिली और उन्हीं वीर राजा और योद्धाओं के रूप में एक नाम सामने निकल कर आता है जिनकी वीरगाथा लोगों की जुबान पर गूंजती चली आई है यह कहानी उन वीर योद्धाओं के बारे में है जो हजार साल पहले उत्तर भारत में स्वतंत्र रूप से राज कर रहे थे जिनका सामना तुर्क आक्रमणकारियों से हुआ - जी हां हम बात कर रहे हैं महाप्रतापी राजपासी राजा कंस की ,राजा कंस जिन्होंने अपने यशो बल से तुर्कों को लोहे के चने चबा दिए थे बात है 10वीं से 11वीं सदी की जब विदेशी तुर्क आक्रमणकारी आक्रमणकारी महमूद गजनवी अपनी नीच इरादों से और अत्याधिक धनसंपदा की लालच में भारत पर आक्रमण करता है और सोमनाथ मंदिर को लूट ले जाता है तब मशहूर बुतशिकन महमूद गजनवी का रहने वाला सैयद सालार मसूद गाजी अपनी नीचे भारत में जिहाद छेडा था यह सच्ची कहानी उस समय काल के दौरान की है एक बहुत बड़ी सेना लेकर जिसकी संख्या लाखों में थी अफगानिस्तान से होता हुआ पंजाब के रास्ते , पंजाब को जीतता हुआ दिल्ली पहुंचा और दिल्ली को जीतकर कन्नौज के राजपूत राजाओं को हराकर अवध की धरती लखनऊ पहुंचा , और लखनऊ की धरती पर पांव रखते ही उसकी पहली लड़ाई राजपासी राजा कंस से लड़नी पड़ी , और राजा कंस ने उसका मुकाबला कर उसको मौत के घाट उतारा और देश और धर्म की रक्षा । राजा कंस का किले के चारो ओर और उसके आसपास चारों तरफ गहरी खाईयां थी कंसमंदी आज राजा कंस के नाम से जाना जाता है जब सैयद सालार मसूद गाजी के सेनापतियो ने कंस मंडी को घेर लिया तब राजा कंस ने बड़ी चतुराई से युद्ध किया और कुशल युद्धनीति का परिचय दिया वह किले के अंदर वापस आ गए और अपनी बची सेनाओं को किले पे चढ़वा दिया बाहरी मदद का इंतजार करने लगे तब तक कंसमदी तुरको के विशाल सेना से कंस मंडी को चारों तरफ से घेर लिया और गोल गोल चक्कर काटने लगे , भरसक प्रयासो के बाद भी जब गाजी की सेनामशीन के प्रयासों के बाद भी मंडी के अंदर दाखिल नहीं हो पाया तो रात का इंतजार करने लगा वह रात में पूरी ताकत से आक्रमण करने की तैयारी में था इसी बात को राजा कंस ने भाप लिया था और अपनी शातिर दिमाग से काम लिया और उन्होंने वह करके दिखा दिया जो समय किसी ने किया नहीं होगा सैयद हातिम और खतिम वध जब रात में तुर्कों की पहल शुरू होती है और किले के दरवाजों और दीवारों को तुर्को द्वारा तोड़ा जाने लगता है उसी समय राजपासी राजा कंस ने तेल को गरम करवा कर गेट पर मौजूद सैयद हातिम और खातीम पर झरोखों के सहारे से फेकवां दिया गर्म तेल की चपेट में आने से सैयद हातिम और खातिम वहीं तड़प तड़प के मर गया और फिर वहां तुर्कों की सेना में भगदड़ मच गई राजपासी राजा कंस ने युद्ध का फैसला मानो शेर के मुंह में हाथ डालकर अपनी तरफ कर लिया फिर अगली लड़ाई लाखन कोट की होती है ये पासीराजा कंस की वीरगाथा है जो अभी तक किसी ने नहीं बताई ------- राजपासी राजा कंस राजा कंस का इतिहास कौन थे राजा कंस ?
ककोरी का इतिहास लखनऊ का इतिहास पासी जाती का इतिहास राजा सुहेल देव महाराज सुहेलदेव पासी सैयद सालार मसूद गाजी बहराइच 1030 ई. 1034 ई. राजा कंस और सैयद हातिम -ख़ातिम राजा लाखन पासी महराजा बिजली पासी राजा लहरी पासी राजा हंसा पासी राजा सुहेल देव पासी राजा देवमाती पासी राजा सतान पासी
#hindu #hinduraja #rajpasikans #historyofpasi #pasihistory #rajakans #rajpasirajakans #rajasuheldevpasi #1034 #saiyadsalarmasoodgaji #masoodgaji
राजा वीरसेन
राजा वीरसेन भरपासी था
भारशिव राजाओं में सबसे प्रसिद्ध राजा वीरसेन भरपासी था।जब कुषाण अपना राज्य विस्तार भारत में कर रहे थे और बौद्ध धर्म का प्रचार कर रहे थे तब कुषाणों के रस्ते का काटा भारशिव राजा वीरसेन भरपासी थे महाराजा वीर सेन कुषाणों को कई बार चेतावनी दे चुके थे लेकिन कुषाण नही माने.
कुषाण भारत में बौद्ध धर्म का विस्तार कर रहे थे
महाराजा वीरसेन भरपासी ने कुषाणों को परास्त करके उनको चीन के सीमाओं के अंदर तक खदेड़ दिया और बौधों का राज्य भी छीन लिया बौद्ध राजाओ को भारत की सीमा में न घुसने की हिदायत दी इस विजय अभियान के बाद महाराजा वीरसेन पासी ने फिर 7 अश्वमेध यज्ञों का सम्पादन किया था। उत्तर प्रदेश के फ़र्रुख़ाबाद ज़िले में एक शिलालेख मिला है, जिसमें इस प्रतापी राजा का उल्लेख है। सम्भवत: इसने एक नये सम्वत का भी प्रारम्भ किया था।
मगध की विजय
कुषाण जो बौद्ध धर्म को मानने वाले थे शासन से विमुक्त हो जाने के बाद भी कुछ समय तक पाटलिपुत्र पर महाक्षत्रप वनस्पर के उत्तराधिकारियों का शासन रहा। वनस्पर के वंश को पुराणों में 'मुरुण्ड-वंश' कहा गया है। इस मुरुण्ड-वंश में कुल 13 राजा या क्षत्रप हुए, जिन्होंने पाटलिपुत्र पर शासन किया।
245 ई. के लगभग फूनान उपनिवेश का एक राजदूत पाटलिपुत्र आया था। उस समय वहाँ पर ये कुषाण बौद्ध क्षत्रप मुरुण्ड भी कहाते थे।
278 ई. के लगभग पाटलिपुत्र से भी कुषाणों का शासन समाप्त हुआ। इसका श्रेय वाकाटक वंश के प्रवर्तक विंध्यशक्ति को है। पर इस समय वाकाटक लोग भारशिवों के सामन्त थे। भारशिव राजाओं की प्रेरणा से ही विंध्यशक्ति ने पाटलिपुत्र से मुरुण्ड शासकों का खदेड़ कर उसे कान्तिपुर के साम्राज्य के अन्तर्गत कर लिया था। मगध को जीत लेने के बाद भारशिवों पासी राजाओ ने और अधिक पूर्व की ओर भी अपनी शक्ति का विस्तार किया। जहाँ जहाँ कुषाण बौधों के शासन थे राजा वीरसेन पासी ने उन बौधों को चीन की सीमाओं तक खदेड़ दिया और उन पासी राजाओ ने बौधों के राज्य अपने कब्जे में ले लिया उसके कई वर्षों बाद बौद्ध कुषाण भारत की सीमाओं पर नही भटके
Kings Krishan Dev Rai Pasi Bharat
8 अगस्त/राज्याभिषेक दिवस [राजा कृष्णदेव राय पासी वंश] के शाशक (1509-1529 ई. ; राज्यकाल) विजयनगर के सर्वाधिक कीर्तिवान राजा। नई दिल्ली. एक के बाद एक लगातार हमले कर विदेशी मुस्लिम आक्रांताओं ने भारत के उत्तर में अपनी जड़ें जमा ली थीं. अलाउद्दीन खिलजी ने मलिक काफूर को एक बड़ी सेना देकर दक्षिण भारत जीतने के लिए भेजा. वर्ष 1306 से 1315 ई. तक उसने दक्षिण में भारी विनाश किया. ऐसी विकट परिस्थिति में हरिहर और बुक्का राय नामक दो वीर भाइयों ने वर्ष 1336 में विजयनगर साम्राज्य की स्थापना की.
इन दोनों को बलात् मुसलमान बना लिया गया था, पर माधवाचार्य ने इन्हें वापस हिन्दू धर्म में लाकर विजयनगर साम्राज्य की स्थापना करवायी. लगातार युद्धरत रहने के बाद भी यह राज्य विश्व के सर्वाधिक धनी और शक्तिशाली राज्यों में गिना जाता था. इस राज्य के सबसे प्रतापी राजा हुए कृष्णदेव राय, उनका राज्याभिषेक 8 अगस्त, 1509 को हुआ था. महाराजा कृष्णदेव राय हिन्दू परम्परा का पोषण करने वाले लोकप्रिय सम्राट थे. उन्होंने अपने राज्य में हिन्दू एकता को बढ़ावा दिया. वे स्वयं वैष्णव पन्थ को मानते थे, पर उनके राज्य में सब पन्थों के विद्वानों का आदर होता था. सबको अपने मत के अनुसार पूजा करने की छूट थी. उनके काल में भ्रमण करने आये विदेशी यात्रियों ने अपने वृत्तान्तों में विजयनगर साम्राज्य की भरपूर प्रशंसा की है. इनमें पुर्तगाली यात्री डोमिंगेज पेइज प्रमुख है.
महाराजा कृष्णदेव राय ने अपने राज्य में आन्तरिक सुधारों को बढ़ावा दिया. शासन व्यवस्था को सुदृढ़ बनाकर तथा राजस्व व्यवस्था में सुधार कर उन्होंने राज्य को आर्थिक दृष्टि से सबल और समर्थ बनाया. विदेशी और विधर्मी हमलावरों का संकट राज्य पर सदा बना रहता था, अतः उन्होंने एक विशाल और तीव्रगामी सेना का निर्माण किया. इसमें सात लाख पैदल, 22,000 घुड़सवार और 651 हाथी थे. महाराजा कृष्णदेव राय को अपने शासनकाल में सबसे पहले बहमनी सुल्तान महमूद शाह के आक्रमण का सामना करना पड़ा. महमूद शाह ने इस युद्ध को ‘जेहाद’ कह कर सैनिकों में मजहबी उन्माद भर दिया, पर कृष्णदेव राय ने ऐसा भीषण हमला किया कि महमूद शाह और उसकी सेना सिर पर पांव रखकर भागी. इसके बाद उन्होंने कृष्णा और तुंगभद्रा नदी के मध्य भाग पर अधिकार कर लिया. महाराजा की एक विशेषता यह थी कि उन्होंने अपने जीवन में लड़े गये हर युद्ध में विजय प्राप्त की.
महमूद शाह की ओर से निश्चिन्त होकर राजा कृष्णदेव राय ने उड़ीसा राज्य को अपने प्रभाव क्षेत्र में लिया और वहां के शासक को अपना मित्र बना लिया. वर्ष 1520 में उन्होंने बीजापुर पर आक्रमण कर सुल्तान यूसुफ आदिलशाह को बुरी तरह पराजित किया. उन्होंने गुलबर्गा के मजबूत किले को भी ध्वस्त कर आदिलशाह की कमर तोड़ दी. इन विजयों से सम्पूर्ण दक्षिण भारत में कृष्णदेव राय और हिन्दू धर्म के शौर्य की धाक जम गयी. महाराजा के राज्य की सीमाएं पूर्व में विशाखापट्टनम, पश्चिम में कोंकण और दक्षिण में भारतीय प्रायद्वीप के अन्तिम छोर तक पहुंच गयी थीं. हिन्द महासागर में स्थित कुछ द्वीप भी उनका आधिपत्य स्वीकार करते थे. राजा द्वारा लिखित‘आमुक्त माल्यदा’ नामक तेलुगू ग्रन्थ प्रसिद्ध है. राज्य में सर्वत्र शान्ति एवं सुव्यवस्था के कारण व्यापार और कलाओं का खूब विकास हुआ.
उन्होंने विजयनगर में भव्य राम मन्दिर तथा हजार मन्दिर (हजार खम्भों वाले मन्दिर) का निर्माण करवाया. ऐसे वीर एवं न्यायप्रिय शासक को हम प्रतिदिन एकात्मता स्तोत्र में श्रद्धापूर्वक स्मरण करते हैं.
Krishnadeva Raya
From Wikipedia, the free encyclopedia
"Sri Krishna Deva Raya" redirects here. For the 1970 film, see Sri Krishnadevaraya (film).
Krishnadevaraya
Emperor of Vijayanagara Empire
A bronze statue of Emperor Krishnadevaraya
Reign 26 July 1509–1529
Predecessor Viranarasimha Raya
Successor Achyuta Deva Raya
Consort Tirumala Devi
Chinna Devi
Issue
Thirumalamba
Vengalamba
Tirumala Raya (Crowned in 1524 at the age of 6 years, but died on 1525
Kannada inscription, dated 1513 CE, of Krishnadevaraya at the Krishna temple in Hampi describes his victories against the Gajapati Kingdom of Odisha.
Vijayanagara Empire
Sangama dynasty
Harihara I 1336–1356
Bukka Raya I 1356–1377
Harihara Raya II 1377–1404
Virupaksha Raya 1404–1405
Bukka Raya II 1405–1406
Deva Raya I 1406–1422
Ramachandra Raya 1422
Vira Vijaya Bukka Raya 1422–1424
Deva Raya II 1424–1446
Mallikarjuna Raya 1446–1465
Virupaksha Raya II 1465–1485
Praudha Raya 1485
Saluva dynasty
Saluva Narasimha Deva Raya 1485–1491
Thimma Bhupala 1491
Narasimha Raya II 1491–1505
Tuluva dynasty
Tuluva Narasa Nayaka 1491–1503
Vira Narasimha Raya 1503–1509
Krishna Deva Raya 1509–1529
Achyuta Deva Raya 1529–1542
Venkata I 1542
Sadasiva Raya 1542–1570
Aravidu dynasty
Aliya Rama Raya 1542–1565
Tirumala Deva Raya 1565–1572
Sriranga I 1572–1586
Venkata II 1586–1614
Sriranga II 1614
Rama Deva Raya 1617–1632
Venkata III 1632–1642
Sriranga III 1642–1646
Krishnadevaraya (IAST Kṛṣṇadevarāya) was an emperor of the Vijayanagara Empire who reigned from 1509–1529. He is the third ruler of the Tuluva Dynasty. Presiding over the empire at its zenith, he is regarded as an icon by many Indians. Krishna Deva Raya earned the titles Kannada Rajya Rama Ramana (lit, "Lord of the Kannada empire"), Andhra Bhoja (lit, "Bhoja for Telugu Literature") and Mooru Rayara Ganda (lit, "King of Three Kings"). He became the dominant ruler of the peninsula of India by defeating the Sultans of Bijapur, Golconda, the Bahmani Sultanate and the Gajapatis of Odisha, and was one of the most powerful Hindu rulers in India. Indeed, when the Mughal Emperor Babur was taking stock of the potentates of north India, Krishnadevaraya was rated the most powerful and had the most extensive empire in the subcontinent.
Portuguese travellers Domingo Paes and Fernao Nuniz also visited the Vijayanagara Empire during his reign. Travelogues indicate that the king was not only an able administrator but also an excellent general, leading from the front in battle and even attending to the wounded. The south Indian poet Muku Timmana praised him as the destroyer of the Turkics. Krishna Deva Raya benefited from the able prime minister Timmarusu, who was regarded by the emperor as a father figure and was responsible for his coronation.
Early life
Krishna Deva Raya was the son of Tuluva Narasa Nayaka, an army commander under Saluva Narasimha Deva Raya, who later took control of the empire to prevent its disintegration and became the founder of the Tuluva Dynasty, the third Hindu Dynasty to rule Vijayanagara.
Military career
The rule of Krishnadevaraya marks a period of much military success in Vijayanagara history. On occasion, the king was known to change battle plans abruptly and turn a losing battle into victory. The first decade of his rule was one of long sieges, conquests, rebellions and victories. His main enemies were the Bahamani Sultans (who, though divided into five small kingdoms, remained a constant threat), the Gajapatis of Odisha, who had been involved in constant conflict since the rule of Saluva Narasimha Deva Raya and the Portuguese, a rising maritime power which controlled much of the sea trade.
Success in Deccan
The annual affair of the raid and plunder of Vijayanagar towns and villages by the Deccan sultans came to an end during the Raya's rule. In 1509, Krishnadevaraya's armies clashed with the Sultan Samshuddin Zafar Khan of Bijapur at Diwani and the Sultan Mahmud was severely injured and defeated. Yusuf Adil Khan was killed and the Raichur Doab was annexed. Taking advantage of the victory, the Raya reunited Bidar, Gulbarga, and Bijapur into Vijayanagar and earned the title "establisher of the Yavana kingdom" when he released Sultan Mahmud and made him de facto ruler. The Sultan of Golconda Sultan Quli Qutb Shah was defeated by Timmarusu, who was the prime minister of Sri Krishnadevaraya.
War with Feudatories
He defeated many local rulers like the Dharanikota Kammas,[citation needed] who were feudatory rulers of the Gajapathis, and the rebellious Ummatur Chiefs. In 1516-1517, Krishnadevaraya pushed beyond the Godavari river.
War with Kalinga
The Gajapatis of Odisha ruled a vast land comprising Andhra region, Odisha. Krishna Deva Raya's success at Ummatur provided the necessary impetus to carry his campaign into Coastal Andhra region which was in control of the Gajapati Raja Prataparudra Deva. The Vijayanagar army laid siege to the Udayagiri fort in 1512. The campaign lasted for a year before the Gajapati army disintegrated due to starvation. Krishna Deva Raya offered prayers at Tirupati thereafter along with his wives Tirumala Devi and Chinnama Devi.The Gajapati army was then met at Kondaveedu, where the armies of Vijayanagara, after establishing a siege for a few months, began to retreat due to heavy casualties. Then, Timmarusu, upon discovering a secret entrance to the unguarded eastern gate of the fort, launched a night attack that culminated with the capture of the fort and the imprisonment of Prince Virabhadra, the son of Gajapati Emperor Prataparudra Deva. Saluva Timmarusu took over as governor of Kondaveedu thereafter.
Krishnadevaraya planned for an invasion of Kalinga, but the Gajapati Emperor, Prataparudra, was made privy to this plan. Prataparudra formulated his own plan to defeat Krishandevaraya and the Vijayanagara Empire. The confrontation was to happen at the fort of Kalinganagar. But the wily Timmarusu secured the information of Prataparudra's plan by bribing a Telugu deserter, who was formerly under the service of Prataparudra. When the Vijayanagara Empire did invade, Prataprudra was driven to Cuttack, the capital of the Gajapati empire Prataparudra eventually surrendered to Vijayanagara Empire, and he gave his daughter, Princess Jaganmohini, in marriage to Sri Krishnadevaraya. Krishandevaraya returned all the lands that the Vijayanagara Empire captured to the North of the Krishna River; this made the Krishna river became boundary of Vijayanagar and the Gajapati Kingdom.
Krishnadevaraya established friendly relations with the Portuguese, who set up the Portuguese Dominion of India in Goa in 1510. The Emperor obtained guns and Arabian horses from the Portuguese merchants. He also utilized Portuguese expertise in improving water supply to Vijayanagara City.
Final conflict and death
Kannada inscription dated 1524 A.D., of Krishnadeva Raya at the Anathasayana temple in Anathasayanagudi near Hampi. The temple was built in memory of his deceased son.
The complicated alliances of the empire and the five Deccan sultanates meant that he was continually at war. In one of these campaigns, he defeated Golconda and captured its commander Madurul-Mulk, crushed Bijapur and its Sultan Ismail Adil Shah, and restored Bahmani sultanate to the son of Muhammad Shah II.
The highlight of his conquests occurred on 19 May 1520 where he secured the fortress of Raichur from Ismail Adil Shah of Bijapur after a difficult siege during which 16,000 Vijayanagara soldiers were killed. The exploits of the military commander, Pemmasani Ramalinga Nayudu of the Pemmasani Nayaks, during the Battle of Raichur were distinguished and lauded by Krishnadevaraya. It is said that 700,000-foot soldiers, 32,600 cavalry, and 550 elephants were used in the Battle of Raichur. Finally, in his last battle, he razed to the ground the fortress of Gulburga, the early capital of the Bahmani sultanate. His empire extended over the whole of South India.
In 1524, Krishnadevaraya made his son Tirumala Raya the Yuvaraja (crown prince). The prince did not survive for long: he was poisoned to death. Suspecting the involvement of Timmarusu, Krishna Deva Raya had his trusted commander and adviser blinded. At the same time, Krishnadevaraya was preparing for an attack on Belgaum, which was in the Adil Shah’s possession. Around this time, Krishnadevaraya took seriously ill. He died soon after in 1529.Before his death, he nominated his brother, Achyuta Deva Raya as his successor.
Internal affairs
During his reign he kept a strict control over his ministers, and any minister who committed misdeeds was dealt with severely. He abolished some of the obnoxious taxes such as the marriage fee. To increase revenues, he brought new lands under cultivation by ordering deforestation of some areas. A large-scale work to obtain water for irrigation around Vijayanagar was also undertaken by him. Foreign travelers, such as Paes, Nunez and Barbosa, who visited Vijayanagar spoke highly of the efficiency of administration and prosperity of the people during his reign. In spite of his preoccupations with the defense and reorganization of the territories conquered by him, he founded a new town called Nagalapura. Paes summarises the king's attitude to matters of law and order by stating that "The king maintains the law by killing." Offenses against property (designed to maintain stability) and for murder ranged from cutting of a foot and hand for theft and beheading for murder (except for those occurring as a result of the duel). Paes could not estimate the size of Vijaynagar as his view was obscured by the hills but estimated the city to be at least as large as Rome. Furthermore, he considered Vijayanagara to be "the best provided city in the world" with a population of not less than a half a million. The empire was divided into a number of provinces often under members of the royal family and into further subdivisions. The administrative languages of the Empire were Kannada and Telugu—the latter was also the Court language. Telugu was a popular literary medium, reaching its peak under the patronage of Krishnadevaraya.
The administration of the empire was carried on along the lines indicated in his Amuktamalyada. He was of the opinion that the King should always rule with an eye towards Dharma. His concern for the welfare of the people is amply proved by his extensive annual tours all over the empire, during which he studied everything personally and tried to redress the grievances of the people and to punish the evil doers. With regard to the promotion of the economic progress of his people, Krishnadevaraya says: "the extent of the kingdom is the means for the acquisition of wealth. Therefore even if the land is limited in extent, excavate tanks and canals and increase the prosperity of the poor by leasing him the land for low ari and koru, so that you may obtain wealth as well as religious merit."
The Portuguese Chronicler Domingo Paes praises Krishna Deva Raya as, "the most feared and perfect King… a great ruler and a man of much justice". Though a follower of Vaishnavism he showed respect to all sects, and petty religious prejudices never influenced him, either in granting gifts or in his choice of companions and officers. According to Barbosa, "The King allows such freedom that every man may come and go, live according to his own creed, without suffering any annoyance".
Once, when there was some trouble with construction of a big reservoir, Krishna Deva Raya ordered the sacrifice of some prisoners.
Art and literature
Vitthala temple with musical pillars, Hoysala style multigonal base Hampi
The rule of Krishna Deva Raya was an age of prolific literature in many languages, although it is also known as a golden age of Telugu literature. Many Telugu, Kannada, Sanskrit, and Tamil poets enjoyed the patronage of the emperor. Emperor Krishna Deva Raya was fluent in many languages. There remains a debate whether he was a Kannadiga or Telugu or Tuluva by lineage.
The poet Muku Timmana praised him as a great general and stated: "O Krishnaraya, you Man-Lion. You destroyed the Turks from far away with just your great name`s power. Oh Lord of the elephant king, just from seeing you the multitude of elephants ran away in horror.
Kannada literature
He patronised Kannada poets Mallanarya, who wrote Veera-saivamruta, Bhava-chinta-ratna and Satyendra Chola-kathe, Chatu Vittal-anatha who wrote Bhaga-vatha, Timmanna Kavi who wrote a eulogy of his king in Krishna Raya Bharata. Vyasatirtha, the great Dvaita saint from Mysore belonging to the Madhwa order was his Rajaguru. Krishna Deva Rayana Dinachari in Kannada is a recently discovered work. The record highlights the contemporary society during Krishna Deva Raya's time in his personal diary. However, it is not yet clear if the record was written by the king himself.
Telugu literature
The rule of Krishna Deva Raya is known as golden age of Telugu literature. Eight Telugu poets were regarded as eight pillars of his literary assembly and known as Ashtadiggajas. Krishna Dev Raya himself composed an epic Telugu poem Amuktamalyada.
Historians view the prominent influence of the Kammas, who were ministers, governors, and commanders in the Vijayanagara Empire, as the reasonable cause behind why Telugu was held in high-esteem at the Vijayanagara Court.
Tamil literature
Tamil inscription of Krishnadevaraya, Severappoondi
Krishna Deva Raya patronised the Tamil poet Haridasa, and Tamil literature soon began to flourish as the years passed by.
Sanskrit literature
In Sanskrit, Vyasatirtha wrote Bhedo-jjivana, Tat-parya-chandrika, Nyaya-mrita (a work directed against Advaita philosophy) and Tarka-tandava. Krishna Deva Raya himself an accomplished scholar wrote Madalasa Charita, Satyavadu Parinaya and Rasamanjari and Jambavati Kalyana.
Religion and culture
Tirumala Temple and Vaikuntam Queue Complex (semicircular building in the foreground) as seen from Srivari Padalu on Narayanagiri hill
Krishna Deva Raya respected all sects of Hinduism and lavished on the Tirumala Venkateswara Temple, numerous objects of priceless value, ranging from diamond studded crowns to golden swords. For this he is honored with installing his statues along with his two wives at the temple complex.These statues are still visible at the temple at the exit. He also contributed in building parts of Srisailam temple complex.
Krishna Deva Raya was formally initiated into the Vaishnava Sampradaya by Tathacharya. Vyasatirtha, a saint of Madhva Sampradaya was his Rajguru. He patronised poets and scholars in Kannada, Telugu, Tamil and Sanskrit.
Wives
Channa Devi was the first and elder queen of Krishnadevaraya. She was the daughter of King Jaivarma and Queen Chandikakumari of Koorg Pradesh. Chinna Devi had a daughter named Vengalamba.
Tirumala Devi (also known as Tirumalamba) (died 1553) was the senior wife and chief queen (patta mahishi) of Emperor Krishnadevaraya. She was also the most honoured wife of Krishnadevaraya, and the mother of his heir-apparent, Prince Tirumala, who died in his childhood. By birth, Tirumala Devi was a princess of Srirangapattana, a sub-kingdom of the Vijayanagara Empire, which was ruled by her father King Veerappodeya
Pravir Chandra Bhanj Deo
(Wikipedia)
He was the last ruler of Bastar state which was established by a branch of Kakatiya dynasty.The Kakatiya dynasty adopted Dev or Deo surname in line with other feudal kings of Odisha ruled under Gajapati Kingdom in medieval period.The Bastar region was part of greater Kalinga kingdom and an extenstion of Trikalinga. He was born on 25 June 1929 and was educated at Rajkumar College, Raipur. He succeeded to throne on 28 October 1936. He was married to Rajkumari Shubhraj Kumari of Patan, Rajasthan daughter of Raj Rishi Rao Saheb Udaya Singhji and Rani Trilokya Raj Lakshmi of Patan on 4th July 1961.
He was immensely popular among his people, as he took up the cause of the local tribal people, and provided political leadership against exploitation of natural resources of the region, and corruption in land reforms. On 25 March 1966 he was killed in police firing at the steps of his own palace at Jagdalpur along with many of his tribal followers. The official death toll was twelve including the king, with twenty wounded; the police had fired sixty one rounds. The district magistrate was reported as stating that Pravir Chandra was leading armed adivasis against the police, who fired in self-defence.
महाराजा बिजली पासी
महाराजा बिजली पासी बारहवीं शताब्दी पासी राजाओं के साम्राज्य के लिए बहुत अशुभ साबित हुई। इसी शताब्दी के अन्तिम वर्षों में अवध के सबसे शक्तिशाली पासी महाराजा बिजली वीरगति को प्राप्त हुए थे। सन् 1194 ई. में इससे पहले राजा लाखन पासी भी वीरगति को प्राप्त हुए। महाराजा बिजली पासी की माता का नाम बिजना था, इसीलिए उन्होंने सर्वप्रथम अपनी माता की स्मृति में बिजनागढ की स्थापना की थी जो कालांतर में बिजनौरगढ़ के नाम से संबोधित किया जाने लगा।
बिजली पासी के कार्य शेत्र में विस्तार हो जाने के कारण बिजनागढ में गढ़ी का समिति स्थान पर्याप्त न होने के कारण बिजली पासी ने अपने मातहत एक सरदार को बिजनागढ को सौंप दिया। इसके बाद उन्होंने अपनी पिता की याद में बिजनौर गढ़ से उत्तर तीन किलोमीटर की दूरी पर पिता नटवा के नाम पर नटवागढ़ की स्थापना की।यह किला काफी भव्य और सुरक्षित था। बिजली पासी की लोकप्रियता बढ़ने लगी और अब तक वह राजा की उपाधि धारण कर चुके थे। नटवागढ़ भी कार्य संचालन की द्रिष्टि से पर्याप्त नहीं था, उसके उत्तर तीन किलोमीटर एक विशाल किले का निर्माण कराया जिसका नाम महाराजा बिजली पासी किला पड़ा। जिसके अवशेष आज भी मौजूद हैं, अब राजा बिजली पासी महाराजा बिजली पासी के नाम से विभूषित हो चुके थे। यह किला लखनऊ जिला मुख्यालय से 8 किलोमीटर सदर तहसील लखनऊ के अंतर्गत दक्षिण की ओर बंगला बाजार के आगे सड़क के दाहिनी ओर आज भी महाराजा बिजली पासी के साम्राज्य के मूक गवाह के रूप में विद्यमान है। महाराजा ने कुल 12 किले राज्य विस्तार के कारण बनवाये थे।
1- नटवागढ़
2- बिजनौरगढ़
3- महाराजा बिजली पासी किला
4- माती
5- परवर पश्चिम
6- कल्ली पश्चिम किलों के भग्नावशेष आज भी मौजूद हैं।
7- पुराना किला 8- औरावां किला 9- दादूपुर किला
10- भटगांव किला
11- ऐनकिला
12- पिपरसेंड किला।
उत्तर में पुराना किला, दक्षिणी में नींवाढक जंगल सीमा सुरक्षा के रूप में कार्य करता था। इसके मध्य में महाराजा बिजली पासी का केन्द्रीय किला सुरक्षित था। महाराजा बिजली पासी के अंतर्गत 94,829 एकड़ भूमि अथवा 184 वर्ग मील का भू-भाग सम्मिलित था, इस क्षेत्र की भूमि उपजाऊ थी, धान, गेहूं, चना, मटर, ज्वार। बाजरा आदि की खेती होती थी। महाराजा बिजली पासी की प्रगति से कन्नौज का राजा जयचंद्र चिन्तित रहने लगा क्योंकि महाराजा बिजली पासी पराक्रमी उत्साही और महत्वकांक्षी थे। बिजली पासी के सैन्य बल एवं वीर योद्धाओं का वर्णन सुनकर जयचंद्र भयभीत रहता था। लेकिन अपने साम्राज्य के विस्तार के लिए जयचंद्र की भी इच्छा रहती थी। जयचंद ने सबसे पहले महाराजा सातन पासी के किले पर आक्रमण कर दिया, इस आक्रमण में घमासान युद्ध हुआ और जयचंद की सेनाओं को भागना पड़ा। इस अपमान जनक पराजय से जयचंद का मनोबल टूट गया था। किंतु बाद में जयचंद ने कुटिलता पूर्वक एक चाल चली और महोबा के शूरवीर आल्हा ऊदल को भारी खजाना एवं राज्य देने के प्रलोभन देकर बिजनौरगढ़ एवं महाराजा बिजली पासी के किले पर आक्रमण करने के लिए प्रेरित किया। आल्हा ऊदल कन्नौज की सेनायें लेकर अवध आये और उनका पहला पड़ाव लक्ष्मण टीला था। इसके बाद पहाड़ नगर टिकरिया गये। बिजनौरगढ़ से 10 किलोमीटर दक्षिण की ओर सरवन टीलें पर उन्होंने डेरा डाला। यहां से उन्होंने अपने गुप्तचरों द्वारा बिजली पासी किले से संबंधित सूचनाएं एकत्र की। जिस समय महाराजा बिजली पासी अपने पड़ोसी मित्र राजा काकोरगढ़ के किले में आवश्यक कार्य से गये हुए थे। उसी समय मौका पाकर आल्हा ऊदल ने अपना एक दूत इस संदेश के साथ भेजा कि राजा हमें अधिक धनराशि देकर हमारी अधीनता स्वीकार करें। यह सूचना तेजी से संदेश वाहक ने महाराजा बिजली पासी को काकोरगढ़ किले में दी उसी समय सातन पट्टी के राजा सातन पासी भी किसी विचार विमर्श के लिए काकोरगढ़ आये थे। संदेश पाकर महाराजा बिजली पासी घबराये नही। बल्कि धैर्य से उसका मुंह तोड जवाब भिजवाया कि महाराजा बिजली पासी न तो किसी राज्य के अधीन रहकर राज्य करते हैं और न ही किसी को अपनी आय का एक अंश भी देने को तैयार हैं। जब आल्हा ऊदल का दूत यह संदेश लेकर पहुंचा उसे सुनकर आल्हा ऊदल झुंझलाकर आग बबूला हो गये और अपनी सेनाएं गांजर में उतार दी। यह खुला मैदान था, यहां पेड़ पौधे नही थे। इस स्थान पर मुकाबला आमने सामने हुआ। यह मैदान इतिहास में गांजर भांगर के नाम से मशहूर है। यह युद्ध तीन महीना तेरह दिन तक चला। इस युद्ध में सातन कोट के राजा सातन पासी ने भी पूरी भागीदारी की थी। युद्ध बड़ा भयानक था। इसमें अनेक वीर योद्धाओं का नरसंहार हुआ। गांजर भूमि पर तलवार और खून ही खून था इसलिए इसे लौह गांजर भी कहा जाता है। वर्तमान में इस स्थान पर गंजरिया फार्म है। इस घमासान युद्ध में पराक्रमी पासी राजा महाराजा बिजली पासी बहादुरी से लड़ते हुए वीरगति को प्राप्त हुए। यह युद्ध सन् 1194 ई. में हुअा था। यह समाचार जब पड़ोसी राज्य देवगढ़ के राजा देवमाती को मिला तो वह अपनी फौजों के साथ आल्हा ऊदल पर भूखे शेर की भांति झपट पड़ा। इस युद्ध की भयंकर गर्जन और ललकार सुनकर आल्हा ऊदल भयभीत होकर कन्नौज की ओर भाग खड़े हुए। परन्तु आल्हा ऊदल के साले जोगा भोगा राजा सातन ने खदेड़ कर मौत के घाट उतार दिया और पड़ोसी राज्य से सच्ची मित्रता तथा पासी समाज के शौर्य का परिचय दिया। महाराजा बिजली पासी के किले के अलावा उनके अधीन 11 किलों का वर्णन इतिहास में बहुत ही सतही ढंग से किया गया है।
Maharaja Bijli Pasi and five Sikh Gurus!
You must have seen the statues of Maharaja Bijli Pasi lying in many places in Uttar Pradesh.
The story behind this symbolic image of him is very interesting. When Kanshi Ram decided to install this idol, he asked the craftsmen to include in his idol all the good features of the five Sikh Gurus whom Dalits also worship. Such as Guru Arjun Dev, Guru Govind Singh, Guru Nanak Dev etc. If one looks closely at the statue of lightning, then one can see the best features of the personality of these five gurus.
[ Source : Women Heroes and Dalit Assertion in North India : Culture, Identity and Politics, Badri Narayan, Sage Publications, 2006, New Delhi ]
Not Real picture
राजा शंकर भी एक जबरदस्त गेहरा रहस्य का ऐतिहासिक राज छुपा हुआ है. कुटिल आर्यों (ब्राम्हणों) के गलत प्रचार के कारण भारतीय मूलनिवासी अपने पुरखों का संघर्ष,रक्षक महापुरुष एवं संस्कृति भुलाकर आर्यों के जाल और षड्यंत्र में फंस गया.
महा....शिव.....रात्र.....”महा” याने बड़ा,विशाल. “शिव” याने (अच्छा,सुन्दर राज्य करने वाला शंकर ही शिव) शंकर....रात्र याने दिन के बाद अंधकार समय कलि रात.
शंकर राजा कृषिप्रधान भारतीय संस्कृति का प्रजाहितकारी राजा (शंकर राजा थेऔर उनका साम्राज्य पूरे एशिया पर था। .उन्हें तीसरी आँख,चार हाथ नहीं थे.वो सदैव ध्यानस्थ एक जगह नहीं बैठते थे ) घुसबैठ आर्य (ब्राम्हण) जम्बूदीप भारत में आकर अपना वैदिक षड्यंत्र फ़ैलाने का लगातार प्रयास करते थे.यह जानकारी प्रशासन के गुप्तचर विभाग द्वारा शंकर राजा को हर वक्त मिलती थी.इसी कारण आर्यों को धर पकड़ कर उनके गलत कार्य पर दंडित किया जाता था .एक बार शंकर और विष्णु आर्य ब्राम्हण के बीच आमने-सामने लडाई हो गई थी ,तब विष्णु खून से लतपथ होकर हारकर भाग गया था.शंकर राजा की बलाढ्य शक्ति का उसे पता लग गया था .
शंकर राजा का राजपाट चलाने में देखरेख में रानी गिरिजा (माता काली) का बहुत बड़ा सक्रीय योगदान था.जब गिरिजा नहीं रही तो अचानक युवा अवस्था में यह दुखित घटना होने के कारन शंकर राजा कुछ खास दिन एकांतवास में वो वैराग्य पूर्ण अवस्था में रहने लगे.
राजा के व्यक्तिगत जीवन पर नजर रखकर मोका परस्ती आर्यों ने दक्ष नाम के आर्य ब्राम्हण की लड़की पार्वती को हर बात,हर षड़यंत्र की पूर्व प्रशिक्षण देकर शंकर के करीब पहुंचा दिया.राजा शंकर की दूसरी पत्नी बनने का अवसर आर्यपुत्री पार्वती को मिला,जिससे जो नियोजन आर्यों ने तैयार किया था.उसको शत प्रतिशत कामयाबी मिलने वाली थी .
आर्यों ने ही भारत में पावरफुल नशा का स्त्रोत सूरा प्रथम लाया.पार्वती ने अपने साथ शंकर राजा को नशीला बनाया.जिस रात चौरागढ़ पर पूर्व नियोजन के अनुसार शंकर राजा की हत्या की गयी .इस दिन को यादगार के तौर पर राजाप्रिय प्रजा हजारो के तादाद में शंकर राजा का जीवन समंध बातो का उल्लेख करते हुये गीत गायन करते हुये ,बिना चप्पल हाथ में एक शस्त्र लेकर (त्रिशूल,चौरागढ़) पर इक्कठा होते थे .यही परंपरा आगे चलती रही.एक गीत ऐसा भी ....”एक नामक कवड़ा गिरिजा शंकर हर बोला हर हर महादेव.” त्रिशूल नहीं वो त्रिशुट है.....अर्थात क्रूर आर्य क्रूर हुन हुन क्रूर शक इनको निशाना बनाकर सदैव रहना.
***शंकर,महादेव,बड़ादेव,भोला शंकर कैसा???
सारे भारत में आर्यों(ब्राम्हणों)का वर्चस्व प्रस्थापित होने के बाद आर्य ब्राम्हणों ने अपने ब्राम्हण व्यक्ति पात्र देव देवी संबोधकर जनमानस में मान्यताकृत करने पर भी भारतीय लोग शंकर राजा का इतिहास का गुणगान करते थे.इस बात से आर्यों का भंडाफोड़ बार बार होता था .इस डर के कारण मजबूरन अपने मतलब के लिए शंकर राजा के आर्य ब्राम्हण इंद्र ,ब्रम्हा,विष्णु के साथ महेश (शंकर,बद्यादेव,महादेव) संबोधक जोड़ दिया.यह इतिहास ई.पूर्व का भाग है.
***शंकर राजा की अन्य विकृति :
शंकर राजा को तीसरी आँख नहीं थी.वे तर्कशास्त्र का ज्ञाता थे .इस कारण उन्ही के ज़माने से भारत में पहाड़ियों पर भी कृषि होती थी .पानी रोक कर साल भर इस्तेमाल होता था .यही भाग शंकर राजा के मुंडी में गंगा की धार बताई गयी .चार हाथ नहीं थे ,वो कोई भी नशा नहीं करता थे ,वो असुर थे .मतलब अ + सुर = सोमरस ,दारू,सूरा न पिने वाला वो दूध पीकर शाकाहारी भोजन करता थे .शंकर राजा शरीर से एकदम बलाढ्य,ऊँचा पूरा,प्रभावी,आकर्षक व्यक्ति मतवाला राजा थे .(शंकर राजा के अन्य प्रचलित नाम कैलाशपति ,नीलकंठ,शिव,भोला,जटाधारी)
***विष कन्या पार्वती की काली करतुत :
आज वर्तमान में एक फोटो प्रचलित है,जिसमे शंकर राजा जमीन पर मरे पड़े हैं और उसके ऊपर एक चार हाथ वाली स्त्री खड़ीं हैं.इसी चित्र में गहरा राज छुपा हुआ है. विदेशी आर्य ब्राम्हण विरुद्ध मूलनिवासी वीर रक्षक संघर्ष का लेखा-जोखा प्राचीन ग्रंथ शिव महापुराण,विष्णु महापुराण ,मार्कंड पुराण,मत्स्य पुराण,इसमें काली के संदर्भ मिलते हैं.
सत्यशोधक संशोधन रिसर्च करने पर सच्चाई इस प्रकार सामने आती हैं .आर्यों ब्राम्हणों के प्रमुख बदमाशों की बदमाशी रचित हत्याकांडो की असलियत छुपाने कई बार हर ग्रंथो में कपोकल्पित कहानियां नए नए पात्र जोड़कर आर्यों ने खुद को देव देवी का स्थान देकर इतिहास का विकृतीकरण, ब्राम्हणीकरण किया है.दक्ष आर्य ब्राम्हण की प्रशिक्षित बेटी पार्वती की काली करतूत .......
शंकर राजा की हत्या छुपाने झूठी कहावत प्रचलन में लाई गई जो इस प्रकार है.एक बार राक्षस के रूप में राजा शंकर आया और वो देव लोगों का नरसंहार करने लगा तब स्वर्ग लोक से काली देवी प्रगट हुई और उसने शंकर राक्षस (रक्षक) की और साथियों की हत्या कर दी ,उनके हाथ और मुंडी काटकर अपने बदन पर लटका दिये .यह प्रचालन विकृति पूर्व है .इसमें सच्चाई यह है,शंकर राजा की स्वजातीय(नागगोड ) पत्नी गिरिजा मरने के बाद आर्य ब्राम्हणों ने दक्ष आर्य की बेटी राजा शंकर के पीछे लगा दी . जिस उद्देश के लिए पार्वती शंकर के जीवन में आई वह उद्देश जिस काली रात को (महाशिवरात्र) आर्य ब्राम्हण पुत्री पार्वती ने न्यायप्रिय कृषिप्रधान गणराज्य का शंकर राजा के साथ काली करतूत की वो ही प्रसंग छुपाने मूलनिवासियों को हजारो साल सच्चाई से दूर रखने के लिए और एक देवी चार हाथ वाली काली देवी प्रचलन में लाई गयी .
विदेशी आर्य ब्राम्हण टीम और आर्य पुत्री पार्वती का रचित षड्यंत्र,शंकर राजा का हत्याकांड पर पर्दा डालने के लिए यह सब किया गया.जिस काली रात को पार्वती ने शंकर राजा की हत्या करने के लिए काली करतूत की वो ही दिन महाशिवरात्र प्रचालन में आया.इस घटना को लक्ष्य बनाकर आर्य ब्राम्हणों ने काली शब्द पकड़कर रखा यह गहरा राज अब हमें गहराई से समझना होगा.
***रानी गिरिजा का आर्य विरुद्ध संग्राम:
नाग-गोड़ी संस्कृति का राजा शंकर इनकी पत्नी रानी गिरिजा थी,जिन्हें काली माता ऐसा भी नाम प्रचलित है .यह रानी गिरिजा भी महायुद्ध करते निकली और विदेशी आर्यों का नाश किया.यह वीर मूलनिवासियों ने बड़े सावधानी और अभिमान संस्कृति द्वारा जपा हुआ है .काली गिरिजा के चित्र और मूर्ति आज भी देखने को मिलती है.रानी गिरिजा के गले में शेंडिधारी विदेशी आर्यों के सरो(धड़) की मालायें (हार) और कंबर में विदेशी आर्यों की उंगलियां और हाथ सजाये हुये दिखती हैं.
***गिरिजा का खून :
शंकर के विंनती से गिरिजा(काली) ने युद्ध बंद किया.विदेशी आर्यों ने युद्ध बंदी (करार) के बहाने दिखावा करके नियोजनबद्ध षड्यंत्र रचा.आर्य कन्या पार्वती का विवाह शंकर के साथ रचाया गया.आर्य कन्या पार्वती ने शंकर की मर्जी संपादन करके रानी गिरिजा को अकेले गिराया.आर्यों ने शंकर-गिरिजा पति- पत्नी का गैरसमज करके विकृत बीज पार्वती के माध्यम से बोने की शुरवात की .ताकि आर्यों के षड़यंत्र शंकर पहचान न सके .इसीलिए मूलनिवासी शंकर को भोला शंकर कहते हैं.
****शंकर का खून अर्थात महाशिवरात्रि:
पुराण में समुद्र मंथन की एक कहानी प्रसिद्ध है.राक्षस-आर्यों,सूरा-सुरों ने समुद्र मंथन किया,तब मदार पर्वत मथने को आधार बनाया और घुसने के लिए शेष नाग की रस्सी का उपयोग किया.इस कारण पृथ्वी हलने लगी.पृथ्वी पर के मानव भयभीत हुये.लोगों को लगने लगा की अब पृथ्वी का प्रलय निश्चित होगा,तब पृथ्वी को बचाने के लिए विष्णु ने कर्मावतार (कच्छ याने (कच्छवा) धारण करके पृथ्वी अपने पीठ पर उठाई.समुद्र मंथन चालू रहने पर उस समुद्र मंथन से 14 रत्न बाहर निकले.उस रत्न में जहल विष था.इस विष के कारन पृथ्वी का नाश निश्चित था .पृथ्वी को बचाने के लिए वह विष (जहर) पीना आवश्यक था.जहर पिने के लिए कोई आर्य देव सामने नहीं आया .तब शिवशंकर ने वह विष पीकर करके पृथ्वी को बचाया,ऐसी कहानी प्रचलित है .
मूलनिवासियों को यह सत्यता पता नहीं चले इसलिए ब्राम्हण ऐसी गैरसमज निर्माण करके वास्तविकता को बदल देने का प्रयत्न करते,लेकिन शंकर की विष पीने की सत्यता उन्हें नकारते आये नहीं.विष्णु ब्राम्हण आर्य ने शंकर को गुप्तता से पार्वती के माध्यम से विष दिया होगा या शंकर को विष प्रशन करने की सक्ती की होगी.इन दोनों घटना में से कुछ भी हो ,लेकिन इतना मात्र निश्चित है की शिवशंकर का विष प्रयोग द्वारा आर्य ने खून किया और उसकी सिहासत अपने गले में घुसा के मूलनिवासी बहुजनों को गुलाम (दास) बनाया.
शंकर का नीला शरीर यह जहर के कारण हुआ है.यह सत्य है.यह सत्यता मूलनिवासियों के ध्यान में आने न पाये इसीलिए शंकर को ही नीलकंठ बोला गया और प्रजा में ऐसी पह्लियों को जोड़कर साक्षात् तुम्हारा शिवशंकर नीला शरीर धारण करके देव (भगवान) बना.
राजा शंकर का मृतदेह देखने के लिए मूलनिवासियों ने पचमढ़ी में गर्दी की.भूक प्यास भूलकर शिवजी के शोक दुःख में डूब गए .शंकर के दुःख में मूलनिवासियों ने गाने गाये .जो आज भी गावं देहातो में गाये जाते हैं.उस समय के महाशिवरात्रि के दिन से शंकरजी के स्मृति में भीड़ इक्कठा होती है इस दिन अन्न सेवन न करके उपवास करते हैं .शिवशंकर के गीत गाते-काव्यात्मक शैली के माध्यम से मूलनिवासी शंकर की याद में,शंकर की जीवनी गानों से जीवित राखी है.
हमारे महापुरुष शंकर का मृत्यु दिन और विदेशी आर्यों ब्राम्हणों का विजय दिन महाशिवरात्रि के रूप में आज भी मूलनिवासी त्यौहार त्यो+हार (तुम्हारी हार) मना रहे हैं.अपनी कपट निति ध्यान में न आने पाये इसीलिए शंकर को देव बना के प्रजा को पूजने लगाया.शंकरजी की महानता बढ़ाने के लिए ब्राम्हण संपूर्ण विश्व की निर्मिती करता.विष्णु विश्व का पालन पोषण करता और शंकर यह सृष्टि का देखभाल करता यह कहानी मनुवादियों(ब्राम्हणों) ने निर्माण करके और शंकरजी को स्मशान भूमि में बसाया यह देखने मिलता है.
****मूलनिवासी महाशिवरात्रि :
राज सत्ता और धर्म सत्ता की बात को छोड़ कर यदि भारत के लोग मानस की बात की जाये तो वह हमेशा लोकसत्ता का हामी रहा है.इस लोक सत्ता के जबरदस्त प्रमाण के रूपों में और अनेक नामों से लोग पूजते रहें हैं.ये दो महापुरुष है- शिव और कृष्ण. ये दोनों भी अनार्य(ब्राम्हण नहीं) है . ये कोई देवता एवं अवतार नहीं .इन्हें ब्राम्हणी कलम ने देवता और अवतार बना कर लोगों के सामने रख दिया है और इन्हें पूजा का उपदान बना दिया गया है.अभी हल ही में फरवरी २००७ में कोटा के थेगडा स्थित शिवपुरी धाम में 525 शिवलिंग स्थापित करके लोगों को पूजा-पाठ के ढकोसलों में और इजाफा कर दिया गया है.यह अंध प्रचार दिन रात जरी है.
यहाँ हम केवल शिव की चर्चा करेंगे.आज शिव की पूजा के नाम पर जो वाणिज्य-व्यापार शुरू कर दिया गया है,उस घटनाओं में शिव का वास्तविक व्यक्तित्व दफ़न हो गया है .यह शिव के शत्रु पक्ष अर्थात आर्य ब्राम्हण लोगों की साजिश है की वे पूजा के उपदान बना दिए गए और मूलनिवासियों के परिवर्तन,क्रांति की प्रेरणा नहीं बन पाये.भारत के मूलनिवासियों को शिव ऐतिहासिक व्यक्तित्व और चरित्र का गहराई से अध्ययन करना चाहिए और उनके ब्राम्हण विरोधी परिवर्तनवादी क्रिया कलापों को बहुजन समाज के सामने रखकर उन पर चलने को प्रेरित करना चाहिए.
“शिव” का शाब्दिक अर्थ होता है-कल्याणकारी. शिव को उनके शत्रुओं अर्थात-आर्य ब्राम्हणों ने पहले रूद्र कहा,फिर महादेव और शिव आदि के नाम रख दिए गयें .उन्हें ईश्वर बना दिया गया और पिपलेश्वर,गौतमेश्वर,महाकालेश्वर,जैसे हजारों नाम रख दिए.जहाँ शिवलिंग या शिव मंदिर की स्थापना की,वाहन के प्राकृतिक स्थानों,नदी-नालों,पेड़ों,पहाड़ियों आदि के नाम पर शिव का नामकरण करके वहाँ के मूलनिवासियों को पूजा-पाठ में लगा दिया.
शिव यज्ञ विरोधी हैं,राज्य-साम्राज्य को नहीं मानते, “गण” व्यवस्था को मानते हैं.वे व्यक्ति हैं,विचारवान व्यक्ति हैं,विवेकशील व्यक्ति हैं.नायक हैं,उनकी सत्ता लोकसत्ता है.उन्होंने अपनी सत्ता,अपने गणों के साथ दक्ष(ब्राम्हण/पार्वती का पिता) की यज्ञ संस्कृति को ध्वस्त किया. यज्ञ संस्कृति के लोग जीते जी उन्हें अपने पक्ष में नहीं कर सके ,किन्तु उनकी मृत्यु के बाद उन्हें देव और भगवान बना कर उपयोग करने में वे सफल हुये.यह प्रयास शास्त्रकारों का रहा.
इसके विपरीत शिव लोक में,जन में ,मनुष्य के रूप में विद्यमान है.हिमालय की ऊँचाईयों पर रहने वाले भाट लोग शेष नाग और शिव की पूजा करते हैं.इसीलिए करते हैं क्यों की शिव उनके पूर्वज हैं .कैलाश पर्वत शिव का घर है.शिव की पत्नी ,गौरी ,गिरिजा,पार्वती हैं.दक्षिणी राजस्थान की अरावली पर्वत श्रेणियों में रहने वाले आदिवासी गमेती,भील,मीणा,भादव महीने में सवा महीने तक एक लोक नाट्य का मंचन करते हैं .इसका नाम हैं “गवरी” गवरी में राई और बुडिया नामक पात्र पार्वती और शिव का स्वांग भरते हैं.हजारो सालों से ये परंपरा चली आ रही है.लोक नाट्य की इस मंचन परंपरा को “गवरी रमना” कहते हैं. “रमना” का अर्थ है “रमण करना”.
शिव कोई चमत्कारिक और दैवीय पुरुष नहीं वरन मूलनिवासियों की संस्कृति की रक्षा के प्रतिक हैं.वे यज्ञ विध्वंसक है. यज्ञ करना ब्राम्हणों की संस्कृति है ,जिसमे गायों की,अश्वों की बलि दी जाती थी और उन्हें ब्राम्हण खाते थे.गो मेध यज्ञ और अश्व-मेध यज्ञ ही क्यों ,ये आर्य ब्राम्हण तो नरमेध यज्ञ भी करते थे.नर की बलि भी देते थे .मूलनिवासी तो पशु प्रेमी,पशुपालक,कृषि कार्य से अपना जीवन यापन करने वाले थे .इसीलिए वे यज्ञ के नाम पर पशुओं को काट कर खाने वालो का विरोध करतेथे, शिव विदेशी लुटेरें आर्यों का नाश करने वाले थे.शिव और कृष्ण को सेतु बनाकर चालक आर्य ब्राम्हणों ने भारतीय जन मानस में घुसबैठ बनायीं.कृष्ण और शिव मुलिवासियों के नायक थे .इनको ब्राम्हणी वर्ण व्यवस्था शुद्र और अतिशूद्र मानती है.ये बहुजन नायक हैं.इन्हें ब्राम्हणी व्यवस्था में लेने के लिए ब्राम्हणों ने इनकी पूजा शुरू की .
अतः समझदार मूलनिवासी बहुजन अपनी महाशिवरात्रि आने ही तरीके से मानते हैं.वे शिवलिंग और शिवमूर्ति की पूजा उपासना नहीं करके उनके द्वारा किये गए विध्वंस जैसे क्रिया कलापों का गहन अध्ययन करके उसके प्रचार-प्रसार का कम करते हैं.
शिव का रंग रूप भी तो ब्रम्हा और ब्राम्हणों से मेल नहीं खाता है.वह श्याम वर्णी है और उनकी वेशभूषा आदिवासियों जैसी हैं.उनका ब्रम्हा और विष्णु के साथ जोड़ है,लेकिन वे तीसरे दर्जे पर है.उनकी भूमिका ब्रम्हा-विष्णु की तरह स्पष्ट नहीं है.वह शक्तिमान भी है और त्रिशूल को अपने हथियार के रूप में धारण करते हैं.शिव जी का बैल पर ही सवारी करना क्या कारण था, क्योंकि घोड़ा भारत देश की प्रजाति नहीं है, यह वैज्ञानिको ने साबित कर दिया है।
राजा सुहेल देव पासी
चक्रवर्ती सम्राट राजा सुहेल देव पासी ऐतिहासिक सूत्रों के अनुसार श्रावस्ती नरेश राजा प्रसेनजित ने बहराइच राज्य की स्थापना की थी जिसका प्रारंभिक नाम भरवाइच था। इसी कारण इन्हे बहराइच नरेश के नाम से भी संबोधित किया जाता था। इन्हीं महाराजा प्रसेनजित को माघ मांह की बसंत पंचमी के दिन 990 ई. को एक पुत्र रत्न की प्राप्ति हुई जिसका नाम सुहेलदेव रखा गया। अवध गजेटीयर के अनुसार इनका शासन काल 1027 ई. से 1077 तक स्वीकार किया गया है। वे जाति के पासी थे, महाराजा सुहेलदेव का साम्राज्य पूर्व में गोरखपुर तथा पश्चिम में सीतापुर तक फैला हुआ था। गोंडा बहराइच, लखनऊ, बाराबंकी, उन्नाव व लखीमपुर इस राज्य की सीमा के अंतर्गत समाहित थे। इन सभी जिलों में राजा सुहेल देव के सहयोगी पासी राजा राज्य करते थे जिनकी संख्या 21 थी। ये थे -
1. रायसायब
2. रायरायब
3. अर्जुन
4. भग्गन
5. गंग
6. मकरन
7. शंकर
8. करन
9. बीरबल
10. जयपाल
11. श्रीपाल
12. हरपाल
13. हरकरन
14. हरखू
15. नरहर
16. भल्लर
17. जुधारी
18. नारायण
19. भल्ला
20. नरसिंह तथा
21. कल्याण
ये सभी वीर राजा महाराजा सुहेल देव के आदेश पर धर्म एवं राष्ट्ररक्षा हेतु सदैव आत्मबलिदान देने के लिए तत्पर रहते थे। इनके अतिरिक्त राजा सुहेल देव के दो भाई बहरदेव व मल्लदेव भी थे जो अपने भाई के ही समान वीर थे। तथा पिता की भांति उनका सम्मान करते थे। महमूद गजनवी की मृत्य के पश्चात् पिता सैयद सालार साहू गाजी के साथ एक बड़ी जेहादी सेना लेकर सैयद सालार मसूद गाजी भारत की ओर बढ़ा। उसने दिल्ली पर आक्रमण किया। एक माह तक चले इस युद्व ने सालार मसूद के मनोबल को तोड़कर रख दिया वह हारने ही वाला था कि गजनी से बख्तियार साहू, सालार सैफुद्ीन, अमीर सैयद एजाजुद्वीन, मलिक दौलत मिया, रजव सालार और अमीर सैयद नसरूल्लाह आदि एक बड़ी धुड़सवार सेना के साथ मसूद की सहायता को आ गए। पुनः भयंकर युद्व प्रारंभ हो गया जिसमें दोनों ही पक्षों के अनेक योद्धा हताहत हुए। इस लड़ाई के दौरान राय महीपाल व राय हरगोपाल ने अपने धोड़े दौड़ाकर मसूद पर गदे से प्रहार किया जिससे उसकी आंख पर गंभीर चोट आई तथा उसके दो दाँत टूट गए। हालांकि ये दोनों ही वीर इस युद्ध में लड़ते हुए शहीद हो गए लेकिन उनकी वीरता व असीम साहस अद्वितीय थी। मेरठ का राजा हरिदत्त मुसलमान हो गया तथा उसने मसूद से संधि कर ली यही स्थिति बुलंदशहर व बदायूं के शासकों की भी हुई। कन्नौज का शासक भी मसूद का साथी बन गया। अतः सालार मसूद ने कन्नौज को अपना केंद्र बनाकर हिंदुओं के तीर्थ स्थलों को नष्ट करने हेतु अपनी सेनाएं भेजना प्रारंभ किया। इसी क्रम में मलिक फैसल को वाराणसी भेजा गया तथा स्वयं सालार मसूद सप्तॠषि (सतरिख) की ओर बढ़ा। मिरआते मसूदी के विवरण के अनुसार सतरिख (बाराबंकी) हिंदुओं का एक बहुत बड़ा तीर्थ स्थल था। एक किवदंती के अनुसार इस स्थान पर भगवान राम व लक्ष्मण ने शिक्षा प्राप्त की थी। यह सात ॠषियों का स्थान था, इसीलिए इस स्थान का सप्तऋर्षि पड़ा था, जो धीरे-धीरे सतरिख हो गया। सालार मसूद विलग्राम, मल्लावा, हरदोई, संडीला, मलिहाबाद, अमेठी व लखनऊ होते हुए सतरिख पहुंचा। उसने अपने गुरू सैयद इब्राहीम बारा हजारी को धुंधगढ़ भेजा क्योंकि धुंधगढ क़े किले में उसके मित्र दोस्त मोहम्मद सरदार को राजा रायदीन दयाल व अजय पाल ने घेर रखा था। इब्राहिम बाराहजारी जिधर से गुजरते गैर मुसलमानों का बचना मुस्किल था। बचता वही था जो इस्लाम स्वीकार कर लेता था। आइनये मसूदी के अनुसार – निशान सतरिख से लहराता हुआ बाराहजारी का। चला है धुंधगढ़ को काकिला बाराहजारी का मिला जो राह में मुनकिर उसे दे उसे दोजख में पहुचाया। बचा वह जिसने कलमा पढ़ लिया बारा हजारी का। इस लड़ाई में राजा दीनदयाल व तेजसिंह बड़ी ही बीरता से लड़े लेकिन वीरगति को प्राप्त हुए। परंतु दीनदयाल के भाई राय करनपाल के हाथों इब्राहीम बाराहजारी मारा गया। कडे क़े राजा देव नारायन पासी और मानिकपुर के राजा भोजपात्र पासी ने एक नाई को सैयद सालार मसूद के पास भेजा कि वह विष से बुझी नहन्नी से उसके नाखून काटे, ताकि सैयद सालार मसूद की इहलीला समाप्त हो जायें लेकिन इलाज से वह बच गया। इस सदमें से उसकी माँ खुतुर मुअल्ला चल बसी। इस प्रयास के असफल होने के बाद कडे मानिकपुर के राजाओं ने बहराइच के राजाओं को संदेश भेजा कि हम अपनी ओर से इस्लामी सेना पर आक्रमण करें और तुम अपनी ओर से। इस प्रकार हम इस्लामी सेना का सफाया कर देगें। परंतु संदेशवाहक सैयद सालार के गुप्तचरों द्वारा बंदी बना लिए गए। इन संदेशवाहकों में दो ब्राह्मण और एक नाई थे। ब्राह्मणों को तो छोड़ दिया गया लेकिन नाई को फांसी दे दी गई इस भेद के खुल जाने पर मसूद के पिता सालार साहु ने एक बडी सेना के साथ कड़े मानिकपुर पर धावा बोल दिया। दोनों राजा देवनारायण व भोजपत्र बडी वीरता से लड़ें लेकिन परास्त हुए। इन राजाओं को बंदी बनाकर सतरिख भेज दिया गया। वहॉ से सैयद सालार मसूद के आदेश पर इन राजाओं को सालार सैफुद्दीन के पास बहराइच भेज दिया गया। जब बहराइज के राजाओं को इस बात का पता चला तो उन लोगो ने सैफुद्दीन को धेर लिया। इस पर सालार मसूद उसकी सहायता हेतु बहराइच की ओर आगें बढे। इसी बीच अनके पिता सालार साहू का निधन हो गया।
बहराइच के पासी राजा भगवान सूर्य के उपासक थे। बहराइच में सूर्यकुंड पर स्थित भगवान सूर्य के मूर्ति की वे पूजा करते थे। उस स्थान पर प्रत्येक वर्ष ज्येष्ठ मास मे प्रथम रविवार को, जो बृहस्पतिवार के बाद पड़ता था एक बड़ा मेला लगता था यह मेला सूर्यग्रहण, चन्द्रग्रहण तथा प्रत्येक रविवार को भी लगता था। वहां यह परंपरा काफी प्राचीन थी। बालार्क ऋषि व भगवान सूर्य के प्रताप से इस कुंड मे स्नान करने वाले कुष्ठ रोग से मुक्त हो जाया करते थे। बहराइच को पहले भरराइच के नाम से जाना जाता था। सालार मसूद के बहराइच आने के समाचार पाते ही बहराइच के राजा गण – राजा रायब, राजा सायब, अर्जुन भीखन गंग, शंकर, करन, बीरबर, जयपाल, श्रीपाल, हरपाल, हरख्, जोधारी व नरसिंह महाराजा सुहेलदेव के नेतृत्व में लामबंद हो गये। ये राजा गण बहराइच शहर के उत्तर की ओर लगभग आठ मील की दूरी पर भकला नदी के किनारे अपनी सेना सहित उपस्थित हुए। अभी ये युद्व की तैयारी कर ही रहे थे कि सालार मसूद ने उन पर रात्रि आक्रमण (शबखून) कर दिया। मगरिब की नमाज के बाद अपनी विशाल सेना के साथ वह भकला नदी की ओर बढ़ा और उसने सोती हुई हिंदु सेना पर आक्रमण कर दिया। इस अप्रत्याशित आक्रमण में दोनों ओर के अनेक सैनिक मारे गए लेकिन बहराइच की इस पहली लड़ाई मे सालार मसूद बिजयी रहा। पहली लड़ार्ऌ मे परास्त होने के पश्चात पुनः अगली लडार्ऌ हेतु हिंदू सेना संगठित होने लगी उन्होने रात्रि आक्रमण की संभावना पर ध्यान नही दिया। उन्होने राजा सुहेलदेव के परामर्श पर आक्रमण के मार्ग में हजारो विषबुझी कीले अवश्य धरती में छिपा कर गाड़ दी। ऐसा रातों रात किया गया। इसका परिणाम यह हुआ कि जब मसूद की धुडसवार सेना ने पुनः रात्रि आक्रमण किया तो वे इनकी चपेट मे आ गए। हालाकि हिंदू सेना इस युद्व मे भी परास्त हो गई लेकिन इस्लामी सेना के एक तिहायी सैनिक इस युक्ति प्रधान युद्व मे मारे गए। भारतीय इतिहास मे इस प्रकार युक्तिपूर्वक लड़ी गई यह एक अनूठी लड़ाई थी। दो बार धोखे का शिकार होने के बाद हिंदू सेना सचेत हो गई तथा महाराजा सुहेलदेव के नेतृत्व में निर्णायक लड़ार्ऌ हेतु तैयार हो गई। कहते है इस युद्ध में प्रत्येक हिंदू परिवार से युवा हिंदू इस लड़ार्ऌ मे सम्मिलित हुए। महाराजा सुहेलदेव के शामिल होने से हिंदूओं का मनोबल बढ़ा हुआ था। लड़ाई का क्षेत्र चिंतौरा झील से हठीला और अनारकली झील तक फैला हुआ था। जुन, 1034 ई. को हुई इस लड़ाई में सालार मसूद ने दाहिने पार्श्व (मैमना) की कमान मीरनसरूल्ला को तथा बाये पार्श्व (मैसरा) की कमान सालार रज्जब को सौपा तथा स्वयं केंद्र (कल्ब) की कमान संभाली तथा भारतीय सेना पर आक्रमण करने का आदेश दिया। इससे पहले इस्लामी सेना के सामने हजारो गायों व बैलो को छोड़ा गया ताकि हिंदू सेना प्रभावी आक्रमण न कर सके लेकिन महाराजा सुहेलदेव की सेना पर इसका कोई भी प्रभाव न पड़ा। वे भूखे सिंहों की भाति इस्लामी सेना पर टूट पडे मीर नसरूल्लाह बहराइच के उत्तर बारह मील की दूरी पर स्थित ग्राम दिकोली के पास मारे गए। सैयर सालार मसूद के भांजे सालार मिया रज्जब बहराइच के पूर्व तीन कि. मी. की दूरी पर स्थित ग्राम शाहपुर जोत यूसुफ के पास मार दिये गए। इनकी मृत्य 8 जून, 1034 ई 0 को हुई। अब भारतीय सेना ने राजा करण के नेतृत्व में इस्लामी सेना के केंद्र पर आक्रमण किया जिसका नेतृत्व सालार मसूद स्वंय कर कहा था। उसने सालार मसूद को धेर लिया। इस पर सालार सैफुद्दीन अपनी सेना के साथ उनकी सहायता को आगे बढे भयकर युद्व हुआ जिसमें हजारों लोग मारे गए। स्वयं सालार सैफुद्दीन भी मारा गया उसकी समाधि बहराइच-नानपारा रेलवे लाइन के उत्तर बहराइच शहर के पास ही है। शाम हो जाने के कारण युद्व बंद हो गया और सेनाएं अपने शिविरों में लौट गई। 10 जून, 1034 को महाराजा सुहेलदेव पासी के नेतृत्व में हिंदू सेना ने सालार मसूद गाजी की फौज पर तूफानी गति से आक्रमण किया। इस युद्ध में सालार मसूद अपनी धोड़ी पर सवार होकर बड़ी वीरता के साथ लड़ा लेकिन अधिक देर तक ठहर न सका। राजा सुहेलदेव ने शीध्र ही उसे अपने बाण का निशाना बना लिया और उनके धनुष द्वारा छोड़ा गया एक विष बुझा बाण सालार मसूद के गले में आ लगा जिससे उसका प्राणांत हो गया। इसके दूसरे हीं दिन शिविर की देखभाल करने वाला सालार इब्राहीम भी बचे हुए सैनिको के साथ मारा गया। सैयद सालार मसूद गाजी को उसकी डेढ़ लाख इस्लामी सेना के साथ समाप्त करने के बाद महाराजा सुहेल देव पासी ने विजय पर्व मनाया और इस महान विजय के उपलक्ष्य में कई पोखरे भी खुदवाए। वे विशाल ”विजय स्तंभ” का भी निर्माण कराना चाहते थे लेकिन वे इसे पूरा न कर सके। संभवतः यह वही स्थान है जिसे एक टीले के रूप मे श्रावस्ती से कुछ दूरी पर इकोना-बलरामपुर राजमार्ग पर देखा जा सकता है। ऐतिहासिक सूत्रों के अनुसार श्रावस्ती नरेश राजा प्रसेनजित पासी ने बहराइच राज्य की स्थापना की थी जिसका प्रारंभिक नाम भरवाइच था। इसी कारण इन्हे बहराइच नरेश के नाम से भी संबोधित किया जाता था।
Suhaldev
From Wikipedia, the free encyclopedia
SuhaldevRajbhar on a 2018 stamp of India
Suhaldev is a semi-legendary Indian king from Shravasti, who is said to have defeated and killed the Ghaznavid general Ghazi Saiyyad Salar Masud at Bahraich, in the early 11th century. He is mentioned in Mirat-i-Masudi, a 17th-century Persian-language historical romance. Since the 20th century, various Hindu nationalist groups have characterized him as a Hindu king who defeated a Muslim invader.
The legend
The legend of Salar Masud and Suhaldev is found in the Persian language Mirat-i-Masudi. It is a historical romance, and a biography of Salar Masud, with a "gossipy feel". It was written by Abd-ur-Rahman Chishti during the reign of the Mughal emperor Jahangir (r. 1605–1627). The legend has been subsequently embellished by members of various castes and political groups (see politicization section below).
According to the legend, Suhaldev was the eldest son of King Mordhwaj of Shravasti. In different versions of the legends, he is known by different names, including Sakardev, Suhirdadhwaj, Suhridil, Suhridal-dhaj, Rai Suhrid Dev, Susaj, Suhardal, Sohildar, Shahardev, Sahardev, Suhar Deo, Suhaaldev, Suhildev, Suheldev and Suheldeo.
Ghazi Saiyyad Salar Masud, a nephew of Mahmud of Ghazni, invaded India at the age of 16. He crossed the Indus river, and conquered Multan, Delhi, Meerut and finally Satrikh. At Satrikh, he established his headquarters, and dispatched armies to defeat the local kings. Sayyad Saif-ud-din and Mian Rajjab were dispatched to Bahraich. The local Raja of Bahraich and other neighbouring Hindu kings formed a confederation, but an army led by Masud's father Gazi Saiyyed Salar Sahu defeated them. Nevertheless, they continued to threaten the invaders, and therefore, in 1033 CE, Masud himself arrived in Bahraich to check their advance. Masud inflicted defeat after defeat on his enemies, until the arrival of Suhaldev. Suhaldev's army defeated Masud's forces, and Masud was killed in a battle in 1034 CE.
Masud was buried in Bahraich, and in 1035 CE, a dargah was built to commemorate him. The Rashtriya Swayamsevak Sangh (RSS) claims that the site was once an ashram (hermitage) of the Hindu saint Balark Rishi, and was converted to a dargah by Feroze Tughlaq.
In later Hindutva-influenced versions, Suhaldev is characterized as a cow protector, patron of saints and benefactor of Hindus.In one of these versions, Salar Masud plans to place a herd of cows in front of his army, so that Suhaldev could not attack him (since cows are sacred to Hindus). Suahldev comes to know about this plan, and cuts the cows loose on the night before the battle.
Historicity
Alexander Cunningham, based on the traditional accounts of Tharu Rajas of Gonda, came up with the following genaology of Suhaldev's family:
Mayura-dhwaja or Mora-dhaj, c. 900 CE
Hansa-dhwaja or Hans-dhaj, c. 925 CE
Makara-dhwaja or Makar-dhaj, c. 950 CE
Sudhanya-dhwaja or Sudhanwa-dhaj, c. 975 CE
Suhaldev or Suhridal-dhaj, c. 1000 CE
Politicization
Various caste groups have attempted to appropriate Suhaldev as one of their own. According to Mirat-e-Masudi, Suhaldev belonged to the "Bhar Tharu" community. Subsequent writers have identified his caste variously as "Bhar Rajput", Rajbhar, Tharu, Bais Rajput, "Pandav Vanshi Tomar", Jain Rajput, Bharshiv, Tharu Kalhan, Nagavanshi Kshatriya, and Visen Kshatriya.
In 1940, Guru Sahay Dikshit Dwijdeen, a local schoolteacher of Bahraich, composed a long poem Sri Suhal Bavani. Influenced by the Hindu reformist organization Arya Samaj, he projected Suhaldev as a Jain king and a saviour of the Hindu culture. The poem became very popular, and was regularly recited at local get-togethers. After the religion-based partition of India in 1947, the first printed version of the poem appeared in 1950. Arya Samaj, Ram Rajya Parishad and Hindu Mahasabha Sangathan promoted Suhaldev as a Hindu hero. In April 1950, these organizations planned a fair at the dargah of Salar Masud, to commemorate the king. Khwaja Khalil Ahmad Shah, a member of the dargah committee, appealed the district administration to ban the proposed fair, in order to avoid communal tensions. Accordingly, prohibitory orders were issued under Section 144 (unlawful assembly). A group of local Hindus organized a march against the order, and were arrested for rioting. To protest their arrest, Hindus shut down the local markets for a week and offered to be arrested in batches. The Indian National Congress leaders joined the protest, and around 2000 people went to jail before the administration relented and lifted the prohibitory orders.
Subsequently, the local Congress representative organized a rally and inaugurated the fair at Chittora. Suhaldev Smarak Samiti ("Suhaldev Monument Committee") was formed to construct a temple of Suhaldev. A princely state ruler of Prayagpur donated 500 bighas of land (including the Chittora Lake) to the Samiti. A temple of Suhaldev, with several paintings and sculptures, was constructed on this land.
During the 1950s and 1960s, the local politicians started characterizing Suhaldev as a Pasi king to influence the Pasis, a Dalit community and an important votebank around Bahraich. Gradually, the Pasis (claimed to be an offshoot of Bhars) started glorifying Suhaldev as a member of their own caste. Bahujan Samaj Party originally used the Suhaldev legend to attract Dalit voters. Later, Bharatiya Janata Party (BJP), Vishwa Hindu Parishad (VHP) and Rashtriya Swayamsevak Sangh (RSS) also started using it to attract Dalits to their fold. Starting in the 1980s, the BJP-VHP-RSS organized fairs and nautankis to celebrate the Suhaldev legend, characterizing him as a Hindu Dalit who fought against a Muslim invader. Maharaja Suhaldev Sewa Samiti, an organization formed by Hindu nationalist activists in Bahraich in 2001, has been organizing various programmes to commemorate Suhaldev as a defender of the Hindu faith.
Suheldev Bharatiya Samaj Party, formed in 2002, is named after the king.
In 2017, the Uttar Pradesh Chief Minister Yogi Adityanath spoke at Hindu Vijay Utsav ("Hindu Victory Festival") organized by VHP to mark Suhaldev's victory over Ghazi Saiyyad Salar Masud. He expressed his agreement over the VHP's demand to rebuild a Surya Temple at Balaar in Bahraich (which is currently the site of Ghazi Miya's mazaar), and to construct a memorial in the name of Suhaldev.
In popular culture
Suhaldev and the Battle of Bahraich, a novel by Amish Tripathi, is based on the legend of Suhaldev
राजा सलहेस
नेपाल की तरार्इ में स्थित महिसौथा गांव में दुसाध जाति के एक महात्मा थे। उनका नाम था वाक मुनि। वे 12 वर्ष की कठोर तपस्या में लीन थे। इसी दौरान इन्द्रलोक से मायावती नाम की एक अप्सरा फूल लोढ़ने के लिए महिसौथा आयी। फूल लोढ़ने के क्रम में उनकी नजर साधना में लीन वाक मुनि पर पड़ी और उनके सुंदर रूप को देखकर मोहित हो गयी। मायावती ने अपनी सुंदरता और कामरत हाव-भाव से वाक मुनि की तपस्या भंग कर दी। तपस्या भंग होने से क्रोधित वाकमुनि ने मायावती को श्राप दिया कि जिस प्रकार उसने उनकी तपस्या भंग की है, उसी तरह अब उसे इन्द्रपुरी में स्थान नहीं मिलेगा और उसे मृत्युलोक में भटकना पड़ेगा।
मुनि के श्राप को सुनकर मायावती विलाप करते हुए उनसे क्षमा याचना करने लगती है। मायावती की क्षमा याचना से द्रवित होकर वाक मुनि कहते हैं कि उनका शाप वापस तो नहीं हो सकता, लेकिन मृत्यु लोक में वह दिव्य शक्ति संपन्न तीन पुत्रों और एक पुत्री की माता बनेगी और गौरव प्राप्त करेगी। मुनि कहते हैं कि मृत्युलोक में वह मंदोदरी के नाम से जानी जाएगी। वह यह भी बताते हैं कि मंदोदरी को पहला महिसौथा के कमलदल तालाब में पुरर्इन के पत्ते पर मिलेगा और वह उसका नाम सलहेस रखे। बड़ा होकर वह दैवी शक्ति से संपन्न राजा बनेगा। उसका बड़ा नाम होगा। कलियुग में भी लोग उसकी पूजा करेंगे। इसके बाद दो पुत्रा और एक पुत्री पैदा होगी। मझले का नाम मोती राम और छोटे पुत्र का नाम बुधेसर रखेगी। उसकी बेटी बनसप्ती के नाम से जानी जाएगी। इतना कह कर मुनि अन्तघ्र्यान हो गये।
तत्पश्चात, इंद्रलोक की अप्सरा मायावती मृत्युलोक में मंदोदरी बनी। मंदोदरी को महिसौथा के कमलदल तालाब में पुरर्इन के पत्ते पर एक बच्चा मिला। यही बच्चा सलहेस हुए। कालक्रम में मंदोदरी ने दो लड़के और एक लड़की को जन्म दिया। मुनि के कथनानुसार मंझले का नाम मोती राम, छोटे का बुधेसर और लड़की का नाम बनसप्ती हुआ। तीनों भाई बाद में बड़े योद्धा हुए। बनसप्ती तंत्रविद्या में पारंगत होकर जादूगरनी बन गयी। कहा जाता है कि वह छह मास आगे-पीछे सबकुछ जानती थी। बनसप्ती का प्रेम विवाह सतखोलिया के राजा शैनी से हुआ। इससे उसे एक पुत्रा पैदा हुआ जिसका नाम करिकन्हा रखा गया। वह स्वभाव से बड़ा ही उदंड था।
सलहेस जब 12 वर्ष के हुए तब मंदोदरी को उनके विवाह की चिंता होने लगी। तब तक सलहेस ने महिसौथा में अपना विशाल राज्य स्थापित कर लिया। चौदह कोस में उसके राज्य का विस्तार हो गया। सलहेस के विवाह के लिए योग्य लड़की की तलाश होने लगी। पंडित और नार्इ अनेक राज्यों में घूम-घूम कर योग्य कन्या की तलाश करने लगे, लेकिन सलहेस के योग्य कोर्इ लड़की नहीं मिली। आखिर में मंदोदरी ने पंडित और नार्इ को बुला कर कहा कि बराटपुर के राजा बराट की एक पुत्री है। बड़ी ही सुशील और संस्कारवाली। उसका नाम है सामरवती। जन्म लेते ही उसने प्रतिज्ञा कर रखी है कि वह यदि विवाह करेगी तो महिसौथा गढ़ के राजा सलहेस से, नहीं तो आजन्म कुंवारी ही रहेगी। इसलिए राजा बराट को सलहेस और सामरमती के विवाह हेतु संदेश दीजिए। इस प्रयोजन हेतु मंदोदरी का पत्र लेकर चन्देसर नार्इ महिसौथा से बराटपुर प्रस्थान करता है।
राजा बराट जाति से क्षत्रिय थे और स्वभाव से अत्यंत कठोर। नार्इ से विवाह संबंधी प्रस्ताव का पत्र पढ़ते ही वह आग-बबूला हो गये और चन्देसर नाई को जेल में डलवा दिया। इधर महिसौथा राज में चन्देसर नाई के वापस नहीं आने से लोगों की चिंता बढ़ गयी। मोतीराम ने माता दुर्गा को स्मरण किया। दुर्गा ने तुरंत प्रकट होकर मोती राम को यह ज्ञात कराया कि राजा बराट ने चन्देसर नाई को कैद कर लिया है। दुर्गा यह भी कहती हैं कि सलहेस का विवाह राजा सामरवती से ही लिखा है। चन्देसर जेल में है यह सुनकर मोतीराम का गुस्सा सातवें आसमान पर चढ़ गया। चन्देसर नाई को छुड़ाने और बराटराज की पुत्रि से सलहेस के विवाह हेतु मोतीराम अपने भांजे करिकन्हा के साथ बराटपुर प्रस्थान करते हैं। रास्ते में मोतीराम को एक साथ सात सौ घसवाहिनियां मिलीं। ये सब जादूगरनियां थी। ये मोतीराम का काफी परेशान करती हैं, हांलाकि मोतीराम अंतत: सबको अपने वश में कर लेता है। मोतीराम और करिकन्हा की शक्ति के आगे खुद को निर्बल पाकर राजा बराट आत्मसमर्पण कर देता है और सलहेस और सामरवती के विवाह का प्रस्ताव स्वीकार कर लेता है। इसके पश्चात् विवाह बारात के साथ बराटनगर आने के लिए मोतीराम करिनन्हा और चन्देसर नाई महिसौथा लौटते हैं।
बीच का एक और घटनाक्रम इस लोकगाथा को विस्तार देता है। मोरंगराज के राजा थे हिमपति। उनकी पत्नी दुखी मालिन की कोख से पांच कन्याओं- रेशमा, कुसुमा, दौना, तरगेना और फूलवंती का जन्म होता है। लोकगाथा में कहीं-कहीं सात बेटियों की चर्चा मिलती है जिसमें हिरिया, जिरिया, रेशमा, कुसमा, दौना, तरेगना और फूलवंती। इनमें सबसे बड़ी फूलवंती थी। ये सभी सलहेस की उम्र के समान ही थी। फूलवंती ने सलहेस से विवाह करने का संकल्प लिया हुआ था, लेकिन उसने कभी सलहेस को देखा नहीं था। ये बहनें दुर्गा की अनन्य भक्त थीं। एक दिन दुर्गा का ध्यान कर वो सलहेस से मिलने की आस लिये घर से निकल जाती हैं। मालिन बहने जादू में पारंगत थीं। अपने जादू की मदद से सलहेस की तलाश करते हुए वे सभी उसी महुरावन में आ गयी, जहां सलहेस अपने भाई मोतीराम और संबंधियों के साथ बाराज सजाकर सामरवती से विवाह हेतु बराटपुर प्रस्थान करने वाले थे। मोतीराम को इसका भान था कि मालिन बहने सलहेस को चाहती हैं और उनकी शादी में विघ्न डाल सकती हैं। इसलिए उन्होंने भौरानंद हाथी पर सलहेस को सवार कर बारातियों को इस बात की चेतावनी दी कि सभी सावधान रहें क्योंकि मोरंग की पांचों बहन मलिनियां भर्इया पर आंख लगाये हुए है। दिन रहते बारात बराटपुर पहुंच गर्इ और दरवाजा लगाने के लिए उचित समय आने के इंतजार में सभी बाराती आराम करने लगे।
दूसरी तरफ महुरावन में सलहेस को तलाश रही पांचों मलिनियां थककर सो जाती हैं। दुर्गा उनके स्वप्न में आकर उन्हें बताती हैं कि जिस सलहेस से वो विवाह के निमित्त प्रतिज्ञा की है, वह बराटपुर के राजा की पुत्री सती सामरवती से विवाह करने जा रहा है। अगर सामरवती से सलहेस का विवाह हुआ, तो तुम्हारी मनोकामना पूर्ण नहीं होगी। यह सुनते ही पांचों बहन बराटपुर पहुंचती है जहां सलहेस, मोतीराम, करिकन्हा समेत सभी बाराती नींद में बेसुध थे। तब अपने जादू के बल पर मलिनियां सलहेस को सुग्गा बनाकर पिंजड़े में कैद कर लेती है और वहां से भाग जाती हैं।
जब बारातियों की नींद खुलती है तब सलहेस को भौरानंद हाथी पर न पाकर तरह-तरह की चर्चा होने लगी। मोतीराम तब दुर्गा का स्मरण करते हैं। दुर्गा उन्हें बताती हैं कि पांचों मलिनिया सलहेस को लेकर ठेंगटी गांव पहुंच गयी है। मलिनियां सलहेस को खीर बनाकर बरगद के घोंघड़ में रखे हुई है और स्वयं नटिन के वेश में बैठी हुई है। मोतीराम मलिनियां के पास पहुंच जाते हैं और उनसे सलहेस के बारे में पूछते हैं। मलिनियां सलहेस को लेकर अनभिज्ञता जाहिर करती है, लेकिन मोतीराम का उग्र रूप देखकर मार-पीट के डर से सलहेस को उसके असली रूप में लाकर उसके हवाले कर देती हैं। इसके बाद मोतीराम सलहेस के साथ बराटपुर आते हैं और राजा बराट की पुत्री सामरवती से उनका विवाह होता है।
मालिनिया जादू के बल पर एक बार फिर सलहेस को चुरा लेती हैं जब विवाह की रात वो अपने कोहबर घर में जाते हैं। लेकिन, सामरवती उन्हें यह विश्वास दिलाती है कि सलहेस जैसे उनके पति हैं वैसे ही मालिनों के भी पति हैं। सामरवती कहती है कि मायके से अपने ससुराल महिसौथा जाने के तुरंत बाद वो सलहेस को उनके पास मोरंग भेज देगी। सामरवती के ऐसा विश्वास दिलाने के बाद पांचों बहनों ने सलहेस को असली रूप में लाकर उन्हें सामरवती को सौंप देती है। सलहेस को जब यह पता चलता है कि सामरवती ने मालिनयां को क्या वचन दिया है तब वह उत्तराखंड राज के राजा भीम सेन के यहां नौकरी करने चले जाते हैं।
सलहेस के महिसौथा गढ़ से जाने से वहां उदासी छा जाती है। एक दिन राजा भीम सेन के राज में नौकरी करते हुए फुर्सत के समय में सलहेस कदम्ब गाछ के नीचे बांसुरी बजा रहे थे कि पेड़ पर बैठा एक सुग्गा सीता-राम-सीता-राम करने लगा। वे उस सुग्गे को पहचान जाते हैं। वह महिसौथा का उनका प्यारा सुग्गा हिरामन था। हिरामन उड़कर सलहेस के पास पहुंचता है और वह महिसौथा गढ़ का सारा हाल सुनाता है। हिरामन कहता है कि उनके वियोग में मां, भार्इ, सामरवती और महिसौथा का बुरा हाल है। इतना सुनकर सलहेस वापस महिसौथा आ जाते हैं। इसके बाद बंगाल के तीसीपुर के क्षत्रिय राजा की बेटी कुसुमावती से मोतीराम और श्यामल गढ़ के राजा श्याम सिंह की पुत्री श्यामलवती से बुधेसर का विवाह होता है।
इस अन्तर्जातीय विवाह में संघर्ष, जादू-टोना और दाव-पेंच सलहेस लोक गाथा या नाच को रोमांचित भी करता है और उसे लोकप्रियता भी प्रदान करता है। सामंती समाज व्यवस्था में जातिगत आधार पर जो द्वन्द्व था वह इस लोक गाथा में स्पष्ट दृषिटगोचर होता है। यह लोक गाथा उस समय मोड़ लेती है जब सलहेस की पत्नी सामरवती पांचों बहन मलिनियां को दिये अपने वचन की याद दिलाते हुए अपने स्वामी सलहेस से कहती है कि उन्हें उनके वचन का मान रखने के लिए मोरंग जाकर उनसे मिलना चाहिए। वह कहती है कि जिस रात मेरे कोहबर से आप को चुरा लिया गया था उस दिन इसी शर्त पर मालिन से मैं आपको मांग लायी थी कि गौना के बाद मैं आपको उन्हें सौंप दूंगी। मैं वचन हार चुकी हूं। इसलिए आप वह वचन पूरा कीजिए। इसी बात पर सलहेस मोरंग के लिए प्रस्थान करते हैं। सलहस के साथ उनका प्यारा हिरामन सुग्गा भी मोरंग जाता है जो भूत-भविष्य सब जानता है। मोरंग पहुंच कर वो परबा पोखर पर वे ठहर जाते हैं।
यहां देवी दुर्गा फिर एक बार करिश्मा करती है। एक पहर रात रहते दुर्गा भोर होने का आभास कराकर फूलवंती को पोखर में स्नान कराने के लिए भेज देती है। दुर्गा के प्रभाव से ही इधर हिरामन की सलाह पर सलहेस पोखर में भरपूर मात्रा में सिंदूर डाल कर एक किनारे बैठ जाते हैं। ज्योंही फूलवंती पोखर में प्रवेश कर पानी छींटा मुंह पर देती है कि संपूर्ण माथा सिंदूर के रंग से लाल हो जाता है। इसके बाद हंगामा मच जाता है कि किसी ने छल से फूलवंती की मांग में सिंदूर डाल दिया है। यह बात फूलवंती के पिता राजा हिमपति तक पहुंचती है। फूलवंती पंडित की वेशभूषा में बैठे सलहेस को नहीं पहचान पाती है और राजा के सिपाही सलहेस को गिरफ्तार कर जेल में डाल देते हैं।
देवी दुर्गा के प्रभाव से हिरामन महिसौथा लौट आता है और सबको यह सूचना देता है कि मोरंगराज हिमपति ने सलहेस को कैद कर लिया है। तब मोतीराम अपने भांजे करिकन्हा के साथ मोरंग पहुंचते हैं। वहां मोतीराम और हिमपति के पुत्र करण सिंह के बीच घोर युद्ध होता है जिसमें करण सिंह मारा जाता है। उसके बाद हिमपति स्वयं युद्ध के लिए आता है लेकिन वह पराजित होता है। इससे पहले कि मोतीराम के हाथों हिमपति अपनी जान जाती, फूलवंती वहां पहुंच जाती है और मोतीराम से कहती है कि वह उसका देवर है। मोतीराम तब हिमपति को जीवित छोड़ देते हैं और हिमपति सलहेस को कैद से मुक्त कर देता है। सलहेस वापस महिसौथा लौट आते हैं।
मोरंगराज से सलहेस के चले जाने के बाद विरह में तड़पती मालिन बहनें भी बाद में महिसौथा चली आती हैं। वहां वह दुर्गा का ध्यान करती हैं और उनसे कहती है कि वो किसी तरह से सलहेस का दर्शन करवा दे। मालिन बहने रेशमा, कुसमा, दौना, तरेगना और फूलवंती दुर्गा के समक्ष यह संकल्प लेती हैं कि अगर उन्हें सलहेस को दर्शन नहीं हुए तो वे एक साथ विष खाकर जान दे देंगी। इस पर दुर्गा उन्हें मानिकदह पोखर पर जाकर इंतजार करने के लिए कहती हैं और फिर सलहेस को भी उस पोखर पर आने के लिए प्रेरित करती है। यह बारे में सुग्गा हिरामन को सबकुछ पता था इसलिए वह सलहेस को एक बार फिर सचेत करता है कि अगर वो मानिकदह पोखर जाएंगे तो जादूगरनी मालिनें उनको सुग्गा बनाकर पिंजड़ा में कैद कर लेंगी।
राजा सलहेस दुर्गा के अनन्य भक्त थे और वो प्रतिदिन मानिकदह में स्नान कर वहां से फूल लोढ़कर दुर्गा को समर्पित करते थे। इसमें वह किसी तरह का व्यतिक्रम करना नहीं चाहते थे। इसलिए हिरामन की सलाह पर वे पंडित का वेश धारण कर मानिकदह स्नान के लिए पहुंचते हैं। सलहेस देखते हैं कि स्नान करने वाले सभी पांचों धरों को पहले से मालिन युवतियां छेके हुई हैं। वे उनसे एक धर खाली कर देने का अनुरोध करते हैं। इस पर पंडित वेशधारी सलहेस से वे कहती हैं कि वो सलहेस से मिलने की प्रतीक्षा में बैठी हैं। तब सलहेस कहते हैं कि वो तो ब्राह्राण हैं और उन्हें स्नान करके पूजा करने जाना है। इसलिए वो एक धर छोड़ दें। उनका सलहेस तो महिसौथा में बैठा हुआ है। यह सुनकर मालिन बहने वहां से चली जाती हैं और सलहेस स्नान कर अपनी पूजा संपन्न करते हैं।
पांचों बहनों को लगता है कि दुर्गा ने उन्हें ठगा है, इसलिए वो उन्हें बुरा भला कहती हैं। तब दुर्गा सलहेस का भेद खोल देती हैं और कहती हैं जिस पंडित के लिए उन्होंने मानिकदह का धर छोड़ा था, दरअसल वो सलहेस ही थे। दुर्गा मालिनों को यह भी बताती हैं कि सलहेस इसके बाद चन्द्रग्रहण के अवसर पर मानिकदह में स्नान के लिए आएंगे तब वह उनसे मिल सकती है। चंद्रग्रहण के दिन पांचों मालिन बहन मानिकदह के पास समय से काफी पूर्व पहुंचकर सो जाती हैं। जब सलहेस वहां स्नान के लिए आती हैं तब दुर्गा के प्रभाव से मालिन बहनों की नींद टूट जाती है और उन्हें सलहेस के दर्शन होते हैं। इन पांच बहनों का सलहेस से चिर प्रतिक्षित मिलन इस लोक गाथा का सर्वाधिक कारूणिक पक्ष माना जाता है।
बहरहाल, सलहेस से मुकालात के दौरान जब पांचों बहनें यह कहती हैं कि आपसे विवाह की प्रतीक्षा में मैंने मां-बाप को छोड़ दिया, मोरंग में विवाह के लिए बने मंडप को ठुकराया, सखी-सहेलियों की बातें नहीं मानी और अपने पिता के घर को लात मार कर चली आयी। अब मेरा वयस भी बीत चुका है। बाल पक गये। दांत टूट चुके हैं। अब मेरी जिंदगी का क्या होगा? हमारा नाम कैसे चलेगा, अरे निर्मोही। मेरी आस तो पूरी कर दो। उनके इस कथन पर दिव्यशक्ति संपन्न सलहेस उनसे कहते हैं कि यह सतयुग है, इसके बाद कलियुग आयेगा और कलियुग में मेरे साथ तुम्हारी भी पूजा घर-घर में होगी। मेरे दाहिने भाग में भार्इ मोतीराम और साथ में बुधेसर रहेगा। तुम हमारे बायें भाग में रहोगी और इसी रूप में लोग हमारी पूजा करेंगे। गहवर में हाथी पर सवार राजा सलहेस की प्रतिमा के दोनों ओर फूलों से भरी डाली हाथ में लिए जो मालिन खड़ी दिखार्इ देती हैं, वह वही मालिन है। महिसौथा गढ़ से 6-7 मील दूर आज भी राजा सलहेस की फुलवाड़ी के अवशेष कायम हैं जहां जूड़-शीतल के मौके पर विशाल मेला लगता है।
संकलन: सुनील कुमार
https://www.sahapedia.org/tag/raja-salhesh
सम्राट पुरु (पोरस)
Our Great Ancestors
मेघों के अग्रणीय : सम्राट पुरु (पोरस) Our Great Ancestors :The Legend of History
सियालकोट के प्राचीन मेघ
(महाराजा पुरु और मेघों के सम्बन्ध का संकेत और स्पष्टीकरण पहले किया जा चुका है, उसे यहाँ दोहराना आवश्यक नहीं है। यहाँ इतना संकेत करना ही काफी है कि प्राच्य-विद्या के अनुसन्धान इतिहासवेत्ताओं ने वर्तमान मेघ जाति का निकास मद्र / मेद जाति से होना लक्षित किया है और महाराजा पुरु संज्ञात “मद्र नरेश” थे। अस्तु; वे साकल (सागल) की मेघ जाति के अग्र-पुरुष माने जाते है। महाराजा पुरु मद्र-देश के राजा थे, साकल नगर जिसकी राजधानी थी, जिसे आजकल सियालकोट से समीकृत किया जाता है। तक्षशिला उसका पड़ोसी देश था, जो मद्र की अधीनता में ही था। साकल के मद्र और तक्षशिला के टका एक ही कौम के लोग थे। प्रसिद्द इतिहास-अध्येता कर्नल अलेग्जेंडर कन्निंघम महोदय और अन्य ने वर्तमान मेग जाति को इन्हीं का वंशधर माना है। अगर आज की व्यवस्था में कहें तो वे मेघ जाति के अग्रणीय थे। महाराजा पुरु न केवल मेघ जाति के वन्दनीय है, बल्कि सम्पूर्ण भारत के लिए आदरणीय और आदर्श है। महाप्रतापी महाराजा पुरु के तेज, बल, पराक्रम और आदर्श का आज तक कोई सानी नहीं हुआ है। उनके चरित्र में जो सबसे अधिक प्रभावित करने वाला गुण था, वह था उनका अपना स्वाभिमान। उन में स्वाभिमान का गुण इतना कूट-कूट कर भरा था कि सिकंदर से बुरी तरह से हार जाने के बाद भी उनका हर रोम-रोम उस से अनुरंजित था। सिकंदर और पुरु के बीच के वे लम्हे आज भी मानवीय विजयों के इतिहास में अप्रतिम और अविघटित है। संसार में जितने भी राजा-महाराजा या श्रेष्ठ पुरुष हुए है, उन में निश्चित रूप से साधारण मनुष्यों की अपेक्षा कोई न कोई विलक्षण गुण होता ही है, परन्तु जिन में स्वाभिमान या आत्म-गौरव हो, वह सर्वोपरि है। वह दूसरों के स्वाभिमान का भी इतना ही ख्याल रखते थे, जितना कि वे अपने स्वाभिमान का ख्याल रखते थे। सम्राट पुरु के जीवन-चरित्र से स्पष्ट होता है कि उन में यह गुण एक पारमिता थी)।
पुरु का जीवन काल- महाराजा पुरु के जन्म और जीवन काल की घटनाओं का संदेह रहित विवरण कहीं पर भी सिलसिलेवार उपलब्ध नहीं होता है, परन्तु यूनान(ग्रीस) के एक अति-उत्साही और पराक्रमी विश्व-विजेता बादशाह सिकंदर(एलेग्जेंडर) से उनके युद्ध होने की घटना निश्चित है। उसी ऐतिहासिक घटना का संधान कर हम महाराजा पुरु के जन्म और जीवन काल का ठीक-ठीक अनुमान लगा सकते है। इसके अलावा पुरु के जन्म और जीवन को जानने के स्रोत नगण्य-प्रायः है। सिकंदर का जन्म यूनान की रियासत मकदुनिया में हुआ था और उस के पिता का नाम फिलिप था। इतिहासकारों ने सिकंदर के जन्म-काल को ईस्वी सन से 356 वर्ष पूर्व निश्चित किया है। वह विश्व-विजेता बनने का स्वप्न लेकर विजय पताका फहराता हुआ सिन्धु के मुहाने पर पहुंचा था, जहाँ युद्ध में उसकी मुलाकात हमारे मद्र-नरेश महान सम्राट पुरु से हुई थी।
महाराजा पुरु और सिकंदर महान के बीच भयंकर युद्ध हुआ था। सिकंदर ने ईस्वी पूर्व 326 के जनवरी के महीने में भारत में आक्रमण किया था। युद्ध के समय सिकंदर की आयु 29-30 साल की थी। ऐसा वर्णन है कि महाराजा पुरु ने सिकंदर से युद्ध करने हेतु पहले अपने सेनापति पुत्र को भेजा था, जो युद्ध में मारा गया। महाराजा पुरु का यह पुत्र उस समय 20-22 वर्ष का अवश्य रहा होगा। इन सब तथ्यों से यह स्पष्ट होता है कि महाराजा पुरु का जन्म सिकंदर से पूर्व हुआ था और युद्ध के समय उसकी आयु 45 वर्ष से अधिक रही होगी और सिकंदर से 15-20 वर्ष अधिक ही रही होगी। इस प्रकार की गणना से उनका जन्म ईसा पूर्व 370-380 निश्चित होना अनुमान कर सकते है।
महाराजा पुरु के पिता का नाम राजा चन्द्रसेन था, जो मद्र देश का सम्राट था। सम्राट चन्द्रसेन का राज्य झेलम और चेनाव नदियों के मध्यवर्ती प्रान्त में अवस्थित था और पंजाब के कई बड़े-बड़े राजा इनके आधीन थे। सिन्धु नदी से लेकर झेलम तक एक बड़ा पड़ौसी राज्य था, जिस का राजा आम्भी था। यह आम्भी राजा भी सम्राट चन्द्रसेन के आधीन ही था। मद्र-देश के उतर-पूर्व के छोटे-मोटे राजाओं के साथ ही दक्षिण कश्मीर का राजा अभिसार भी महाराजा चन्द्रसेन का सामंत था। इस से स्पष्ट है कि महाराजा चन्द्रसेन बहुत ही शक्तिशाली सम्राट था। उसने अपने शौर्य और पराक्रम से पंजाब के बहुत से राजाओं को अपने आधीन कर लिया था। महाराजा चन्द्र सेन बड़ा उदार, न्याय-प्रिय और साधु स्वाभाव का एक सर्व-गुण संपन्न सम्राट था। उनके इकलौते पुत्र पुरु में भी ये सभी गुण थे। पुरु यानि पोरस का लालन-पालन बड़े राजसी ठाठ-बाट से हुआ था। राजसी-वैभव और लाड़-प्यार के साथ ही पोरस की शिक्षा का उचित प्रबंध उस समय के प्रसिद्ध शिक्षा-संस्थान यानि कि उस समय के प्रसिद्द विश्व-विद्यालय ‘तक्षशिला’ में किया गया था। जैसा कि बताया जा चुका है तक्षशिला उस समय एक रियासत थी, जो सिन्धु नदी से लेकर झेलम तक मानी गयी है। इसी रियासत में तक्षशिला का विश्व-विद्यालय अवस्थित था। उस समय तक्षशिला शिक्षा का एक बहुत बड़ा विद्यापीठ या केंद्र था, यह बात पुरातात्विक साक्ष्यों से प्रमाणित होती है। भारत के इतिहास के उज्जवल युग को प्रारंभ करने वाले चन्द्रगुप्त मौर्य ने भी यहीं विद्यार्जन किया था।
पोरस बचपन से ही होनहार और तिक्ष्ण-बुद्धि का था। उसने तक्षशिला में नियमानुसार सारे शास्त्रों का अध्ययन बड़ी तत्परता से किया। उसकी बुद्धि इतनी विलक्षण थी कि उसे एक बार जिस बात को बता दिया जाता वह उसके स्मृति-पटल पर सदैव के लिए अंकित हो जाती थी। कुशाग्र बुद्धि पुरु शीघ्र ही सभी विद्याओं में पारंगत हो गए। विद्याध्ययन के बाद, जैसा आजकल उपाधि-वितरण का कार्यक्रम होता है, वैसा ही तक्षशिला में भी पुरु की विद्यार्जन-अवधि समाप्त होने पर एक बहुत बड़ा आयोजन रखा गया। उस आयोजन में आस-पास के सभी राजा-महाराजा, गुरु-आचार्य आदि सब सरीक हुए। सम्राट चंद्रसेन, स्थानीय राजा आम्भी, अभिसार नरेश, आचार्य-गण और प्रमुख नागरिक उस में उपस्थित थे। इस आयोजन के बाद तक्षशिला के प्रमुख आचार्य ने पुरु को आशीर्वाद के साथ घर जाने की आज्ञा दी।
सम्राट चंद्रसेन इस अवसर पर तक्षशिला के राजा आम्भी के अतिथि थे। आम्भी नरेश उनकी पूरी आव-भगत में था। वह उनका और राजकुमार पुरु का हर-प्रकार से ध्यान रख रहा था। कई वर्ष पूर्व सम्राट चन्द्रसेन ने अपने दिग्विजय-प्रयाण में आम्भी नरेश को जीत लिया था। तब से तक्षशिला सम्राट चंद्रसेन के आधीन ही था। आम्भी नरेश अपनी बुरी तरह से हुई हार को भूला नहीं था। उसने हृदय से अधीनता स्वीकार नहीं की थी। अतः वह हमेशा सम्राट चंद्रसेन की अधीनता से छुटकारा पाने की उधेड़-बुन में लगा रहता था। वह अवसर की ताक में था कि कोई बहाना मिले; जिस से वह अधीनता से छुटकारा पा सके, परन्तु उसे कभी कोई ऐसा अवसर मिला ही नहीं। आम्भी नरेश आस-पास के राजाओं से भी समर्थन चाहता था। वह किसी ऐसे राजा को अपने साथ मिलाना चाहता था, जो उसी की तरह मन से सम्राट चंद्रसेन के विरुद्ध हो, परन्तु सम्राट चंद्रसेन के पराक्रम का ध्यान आते ही कोई भी राजा आम्भी के साथ आने का साहस नहीं करता था।
आम्भी नरेश ने भ्रमण के दौरान अभिसार नरेश से गुप्त बात-चीत की कि सम्राट चंद्रसेन अब वृद्ध हो गए है। अब उसे उनके बहुत लम्बे समय तक जीने की आशा नहीं है..... उनके जीवनकाल में वह उनका सामंत बना रहा, परन्तु अब वह उसके उतराधिकारी पुरु का सामंत बने हुए नहीं रहना चाहता है.... और यह उचित समय है कि विद्रोह करके आजाद हो जाये।... उसने अभिसार नरेश को अपने साथ मिलाने की बहुत कोशिश की और सम्राट चंद्रसेन के विरुद्ध हर प्रकार का जहर उगला, परन्तु अभिसार नरेश उसकी योजना से सहमत नहीं हुआ। आम्भी नरेश ने फिर कहा कि जो भी हो सम्राट चंद्रसेन की मृत्यु के बाद तो वह पुरु को सम्राट नहीं मानेगा और चंद्रसेन के मरने पर वह पुरु से युद्ध करेगा और मद्र देश का वह सम्राट बनेगा। अभिसार नरेश ने इस योजना में भी अपनी असमर्थता जाहिर की। अम्भी नरेश वीर था और राजनीती के सभी दांव-पेच जानता था। उसने कूटनीति अपनाते हुए अभिसार नरेश से अपनी पुत्री उर्वशी का विवाह कर देने का वचन दिया तो अभिसार नरेश भी चंद्रसेन के विरुद्ध युद्ध करने हेतु कटिबद्ध हो गया। इस प्रकार से उसे एक सहायक राजा का साथ मिल चुका था। अब वह किसी उचित अवसर की तलाश में था।
उधर युवराज पुरु सम-व्यस्क दोस्तों के साथ तक्षशिला के घने जंगल में राज-कर्मचारियों के साथ शिकार खेलने के लिए निकल पड़े। बहुत वर्षों से उन्होंने धनुर्विद्या का उपयोग नहीं किया था। विद्यार्जन के समय कभी भी ऐसा अवसर नहीं आया था कि वह इस में निरंतरता रख सके। आज वह उन्मुक्त हो अपनी उसी विद्या को परखना भी चाह रहा था।.... जंगल में इधर से उधर भटकते हुए अचानक उसे एक शेर की दहाड़ सुनाई दी। यह एक खूंखार शेर था। राजा आम्भी ने इस शेर को मारने के लिए कई जतन किये थे, परन्तु उसे कभी सफलता नहीं मिली थी। यह शेर कभी भी पकड़ में नहीं आया था। राजकुमार पुरु सचेत हो गया। जंगल में हरिन दौड़े जा रहे थे, शेर उनके पीछे था। अचानक वह दुर्दांत शेर राजकुमार पुरु के सामने आ झपटा। क्रुद्ध हुए उस आक्रमणकारी शेर पर राजकुमार पुरु ने तीर चलाया। निशाना ठीक से नहीं लगा, शेर और क्रुद्ध हो गया और राजकुमार पर टूट पड़ा। राजकुमार ने म्यान से अपनी तलवार को निकाला और बड़ी कुशलता से शेर पर वार किया। शेर घायल होकर वहीँ गिर गया। सभी साथियों ने पुरु को घेर लिया। उसकी बहादुरी की प्रशंसा होने लगी। राजकुमार भी अपनी विजय पर पुलकित था। घने जंगल में राजकुमार पुरु की अकेले की यह पहली विजय थी। सभी मित्र-गण विजय-भाव के साथ प्रसन्नतापूर्वक घर की ओर लौट पड़े।
जब वे रास्ते में लौट रहे थे तो उन्हें एक स्त्री के क्रंदन के स्वर सुनाई दिए। जिधर से आवाज आ रही थी, घोड़े को उधर मोड़ दिया। एक रथ पर एक दुराचारी रियासत की किसी स्त्री को जबरदस्ती ले जा रहा था। राजकुमार पुरु ने उसे पहचान लिया। वह राजा आम्भी का भाई कर्ण था। कर्ण बड़ा दुराचारी और निर्दयी था। रियासत में जिस किसी की सुन्दर बहू-बेटियों को देखता उसको वह अपने भोग की वस्तु बना कर छोड़ देता। कई बालायें उसके बलात्कार की शिकार हो चुकी थी। राजा आम्भी भी उससे परेशां था परन्तु कर्ण की दुर्दांतता के आगे वह भी निस्सहाय था। राजकुमार पुरु ने अपने घोड़े को रथ के आगे ले जाकर कर्ण को रोका और कर्ण को कहा- ‘कर्ण! तुम राजकुमार हो, तुम्हे ऐसा कर्म करते हुए शर्म नहीं आती?’
कर्ण भला किसकी सुन ने वाला था। उस ने आज तक किसी की नहीं सुनी थी। वह आपे से बाहर हो गया और राजकुमार पुरु पर बिफर पड़ा। वह वाकयुद्ध करने लगा। पुरु उसे शांति से समझा रहा था, लेकिन कर्ण को वह सब अंगारों की तरह लग रहा था। किसी ने पहली बार उस के काम में इस तरह से दखल देने की कोशिश की थी। वह और कुछ नहीं सुनना चाहता था। उसने झट से तलवार निकाली और पुरु पर वार कर दिया। पुरु यह नहीं समझा था कि यह घटना इतनी सीमा तक पहुँच जाएगी, उसने संभल कर वार को टाला। कर्ण ताबड़-तोड़ वार करने लगा। दोनों में तलवारें चलने लगी। आमोद-प्रमोद और व्यसन में डूबा मदहोश कर्ण निष्णात पुरु के आगे कब तक टिकता। राजकुमार पुरु की तलवार से एक घाव उसकी छाती पर हो गया, वह घाव ऐसा गहरा था कि कर्ण की छाती से रुधिर के फव्वारे फूट पड़े। तड़फते हुए कर्ण के पंख-पंखेरू वहीँ उड़ गए। पुरु यह सब कुछ नहीं चाहता था, परन्तु हालात की नजाकत ने उसे इस परिस्थिति में झोंक दिया था। वह इस अप्रिय घटना से बड़ा दुखी हुआ। वह नहीं चाहता था कि आम्भी नरेश का कुछ बिगाड़ हो, परन्तु जो होना था वह हो चुका था।
सभी सहचर व अनुचर स्तब्ध और विक्षुब्ध थे। भयभीत हुई वह स्त्री वहीँ दुबकी हुई थी। पुरु ने उस स्त्री की ओर मुखातिब होकर उसे अपने विश्वस्त अनुचर के साथ घर छोड़ने का आग्रह किया।.... उस स्त्री ने विपत्ति से बचाए जाने पर शुक्रिया अदा किया और स्वयं ही घर चले जाने का बोला।..... इस अप्रत्याशित घटना पर सभी पश्चाताप कर ही रहे थे कि आम्भी नरेश का सेनापति वहां आ पहुंचा।.... सेनापति बोला- ‘राज-दंड के नियमानुसार नर-हत्या के अपराध में आपको मैं बंदी बनाता हूँ।’ पुरु ने सहर्ष इस बात को स्वीकार करते हुए बोला- ‘न्याय के सम्मुख राजा और रंक सभी एक सामान है’.... ‘वह सहर्ष अपने को सौंपता है।’...... राजकुमार पुरु के दोस्तों को यह सब-कुछ अच्छा नहीं लग रहा था, परन्तु वे इस में कुछ नहीं कर पाए। सेनापति ने पुरु को बंदी बना दिया और अपने साथ ले गया। पुरु के साथी भी पीछे-पीछे चल पड़े।
जिस स्त्री के कारण राजकुमार विपत्ति में पड़ा था, वह स्त्री भी घर न जा सकी और बंदी पुरु के पीछे-पीछे चल पड़ी। उस स्त्री का नाम चंद्रभागा था .......।
तक्षशिला के राज-भवन में आम्भी और अभिसार के साथ सम्राट चंद्रसेन बात-चीत कर रहे थे।.......सम्राट को समाचार मिला कि राजकुमार पुरु ने शिकार में एक भयंकर शेर को मारा है। सम्राट चंद्रसेन अपने पुत्र की वीरता से महत्तिभूत गौरवान्वित हो रहे थे। एक पिता के लिए पुत्र की वीरता और कामयाबी से बढ़कर कोई सुख नहीं होता है। सम्राट चंद्रसेन आनंद-सागर में गोते खा रहे थे तो उधर आम्भी के सीने पर सांप लौट रहे थे। वह इर्ष्या और द्वेष में जला जा रहा था। बातों-बातों में काफी समय निकल चुका था।.... अब सम्राट चंद्रसेन को चिंता होने लगी कि राजकुमार को आखेट में गए हुए काफी समय हो चुका था, उसे अब तक आ जाना चाहिए था।.... वे अपनी चिंता को नहीं रोक सके और चिंतातुर स्वर में आम्भी से बोले- ‘पुरु को शिकार के लिए गए हुए काफी समय हो गया है, उसे अभी तक वापस आ जाना चाहिए... वह अभी तक लौटा नहीं है।’
इतने में ही सेनापति ने बंदी राजकुमार पुरु के साथ प्रवेश करते हुए बोला- ‘राजकुमार पुरु कर्ण का हत्यारा है।......’ सम्राट चंद्रसेन अवाक् हो रह गए...... घटनाक्रम एकदम बदल गया।....... सम्राट चंद्रसेन और राजा आम्भी के बीच तकरार हुई।....... हालाँकि आम्भी कर्ण के अत्याचारों से तंग आ चुका था और उसका भी अंत चाहता था, परन्तु अब जब राजकुमार पुरु के हाथों उसका वध हो गया तो वह सब भूलकर अपने भ्रातृत्व की ममता को लेकर सम्राट चंद्रसेन और राजकुमार पुरु पर हावी हो गया। उसे सम्राट चंद्रसेन को कैद करने का एक मौका मिल गया। वह तो कभी से ही ऐसे मौके की तलाश में ही था, अब वह इस स्वर्णिम मौके को किसी भी प्रकार की अनुनय-विनती से या नीति-अनीति से कैसे भी गंवाना नहीं चाहता था। सम्राट चंद्रसेन को भी नजर-बंद कर लिया गया। राजा आम्भी ने उसी समय न्याय का फरमान जारी किया कि कर्ण के वध के बदले कल सवेरे पुरु को फांसी दे दी जाय।
सम्राट चंद्रसेन अवाक् थे। वे चारों ओर से घिरे थे। उन्होंने आम्भी को समझाया, धमकाया, डराया पर आम्भी सब कुछ परिस्थितियों को अपने अनुकूल समझ कर उन्हें जलील करता रहा। सम्राट ने अभिसार को इस अवसर पर हस्तक्षेप करने का कहा, परन्तु राजा अभिसार हृदय से राजा आम्भी के साथ मिला हुआ था, इसलिए उसने कोई हस्तक्षेप नहीं किया। आम्भी ने सम्राट चंद्रसेन को नजर-बंद और पुरु को कारागार में बंद करवा दिया। पिता और पुत्र दोनों कैदी हो गए। जीवन और मरण के बीच एक रात थी और वह भी त्वरित गति से बीतती जा रही थी। राजा आम्भी और अभिसार दोनों को अब किसी बात का डर नहीं था.....।
उधर राजा आम्भी की पुत्री राजकुमारी उर्वशी यह सब जानकर बड़ी उद्विग्न थी। वह राजकुमार पुरु को हृदय से चाहती थी। उसकी पीड़ा का आज कोई पैमाना नहीं था। बीता हुआ कल उसकी आँखों के सामने घूम रहा था। यह कल ही की तो बात थी, जब वह अपने पिता महाराजा आम्भी के साथ तक्षशिला विश्व-विद्यालय के दीक्षांत समारोह में गयी थी और राजकुमार पुरु को पहली बार जी-भर के देखा था। वह उसके शरीर-सौष्ठव, रूप-सौन्दर्य, प्रत्युत्पन्न-मति, कान्ति और ओज से प्रभावित हुए बिना नहीं रह सकी थी और जिस क्षण उसने राजकुमार को देखा उसी दिन क्षण मन ही मन वह अपने आपको उसे समर्पित कर चुकी थी। वह उस से विवाह करने का ठान चुकी थी। परन्तु दुर्योग से उसके इस सुंदर सपने को ग्रास लग चुका था। कर्ण की हत्या से पुरु को फांसी का दंड होने के कारण उर्वशी की आशाओं पर पानी फिर गया था।
वह विचारों में खो गयी। प्रेम प्राणी को पागल बना देता है, वह किस किनारे डूब जाये और किस किनारे बह जाये, कोई कुछ नहीं जता सकता है। विचार सागर में डूबी हुई उर्वशी अपने आप को भूल चुकी थी। उसका मन और मष्तिष्क शांत नहीं था। एक से बढ़कर एक आवेश उसे लपेटे जा रहे थे। वह किसी भी हद तक जाकर पुरु को फांसी से बचाना चाहती थी और सदा-सदा के लिए उसकी होना चाहती थी। भयानक सपनों के जंजाल में खोयी हुई वह अपने पर्यंक पर निढाल हो गयी। इतने में उसे महाराजा आम्भी के मधुर शब्दों ने सचेत कर दिया। आम्भी बोले- ‘पुत्री, उर्वशी! अभिसार नरेश के साथ मैंने तुम्हारा विवाह करना निश्चित कर लिया है......।’ उर्वशी को ऐसे लगा जैसे कोई उसके कलेजे पर करोत चला रहा हो। वह कुछ नहीं बोली। राजा बोलता जा रहा था। वह बोला- ‘.......मुझे हर-प्रकार से वह तुम्हारे योग्य प्रतीत होते है।’..... वह क्या बोलती। उसका पुरु से एक तरफ़ा प्यार था और वह भी कैद हो चुका था। उसके जीवन के बचे रहने की कोई मद्धिम सी भी आशा की किरण शेष नहीं थी। वह यह सब अपने पिता को बता भी नहीं सकती थी। उसने अपने को सँभालते हुए बोला- ‘..... पिताजी, आप मेरे विवाह की चिंता नहीं करें, मैं विवाह नहीं करना चाहती हूँ।’ पिता ने उसको बातों ही बातों में समझाने की कोशिश की, परन्तु वह हाँ नहीं कह सकी। काफी देर तक पिता-पुत्री के बीच बातें होती रही। आखिर आम्भी क्रोधित होते हुए उर्वशी के कमरे से बाहर चले गए।
राजा आम्भी के जाने के बाद उर्वशी और ज्यादा उद्विग्न हो गयी। वह किसी भी कीमत पर राजकुमार पुरु को आज़ाद कराना चाहती थी। विचारों के जंजाल में न तो उसे कोई राह सूझ रही थी और न ही नींद आ रही थी। महाराजा आम्भी अपने शयन-कक्ष में जाकर सो चुके थे। उर्वशी अपने कक्ष से बाहर आई और जहाँ सम्राट चंद्रसेन नजरबंद थे, वहां उनके पास गयी। सम्राट चंद्रसेन पुत्र की सजा सुनकर असह्य वेदना में अर्धमूर्च्छित अवस्थापन्न प्रलाप कर रहे थे। उर्वशी ने उन्हें सचेत करने की असफल कोशिश की.....। सम्राट होश में नहीं आ सके अँधेरी निष्ठुर रात में उनके प्राण-पंखेरू उड़ गए। उसकी आँखों के सामने सम्राट चंद्रसेन के जीवन की बुझती लौह ने उसे डर के साथ-साथ साहस की बहुत बड़ी पतवार सौंप दी। उसे अब अपनी मृत्यु से भी भय नहीं रहा और उसने ठान ली कि वह किसी भी तरह से कारागाह की चाबियाँ प्राप्त कर राजकुमार को आज़ाद करा लेगी।
सम्राट चंद्रसेन के पार्थिव शरीर को वहीँ छोड़कर वह वापस महल में आई। चारों तरफ इधर-उधर देखकर वह चतुराई से पिता के कक्ष में प्रविष्ट हुई। राजा आम्भी निसंग हो सो रहे थे। कारागाह की चाबियां उनकी जेब में रखी थी और राजकीय मोहर भी उसे वहीँ मिल गयी। एक कागज पर मोहर लगाकर उसने कारागाह के अध्यक्ष को लिखा, कि पुरु को इसी समय मुक्त कर दिया जाय तथा एक सैनिक को उनकी राजधानी तक छोड़ने का प्रबंध कर दिया जाय। उर्वशी ने स्वयं सैनिक का वेश धारण किया और महल का दरवाजा बंद करके कारागार पहुँच गयी। करागाराध्यक्ष को मुक्त करने वाला पत्र दिया। कारगाराध्यक्ष को संदेह करने का कोई कारण नहीं दिखा।
राजकुमार पुरु के जीवन की यह काली रात उर्वशी के लेख से ही धवल चांदनी में बदलने वाली थी, परन्तु उसे इस बात का तनिक भी आभाष नहीं था। वह तो कल सुबह आने वाले मौत के क्षण के बारे में शोकाकुल था। भयानक कल्पना के भंवर जाल ने उसे जकड़ रखा था। नींद का दूर-दूर तक कोई वास्ता नहीं था। इतने में कारागाराध्यक्ष पहुंचा और उसने उसे राजा द्वारा मुक्त करने का फरमान सुनाते हुए मुक्त कर दिया। राजकुमार पुरु के आश्चर्य का कोई ठिकाना नहीं था। उसे सैनिक वेश में साथ चल रही उर्वशी के साथ ही मद्र देश की राजधानी जाना था। अस्तबल से दो घोड़े लिए गए और दोनों उस पर बैठकर बाहर निकल गए। थोड़ी दूर जाने के बाद उर्वशी ने पुरु को अपने सैनिक होने का राज बताते हुए बोला कि आप मेरे पहने हुए सैनिक के कपडे पहन ले और यह मेरा घोडा ‘रत्न’ ले ले। इस पर बैठकर जितना जल्दी हो सके अभी राज्य से बाहर अपने राज्य की सीमा में चले जाये। पुरु ने वैसा ही किया। उर्वशी को अपने किये पर संतोष हो रहा था। वह चुपचाप वापस आकार अपने महल के शयनागार में सो गयी।
सुबह का सूर्योदय होते ही राजा आम्भी अपना मनोरथ पूरा करने के लिए मंत्री से मंत्रणा कर रहा था। उसने कई देशों के राजाओं को पत्र लिखाये कि वह मद्र देश का राजा है।.... वह इसी मनोरथ पूर्ति में लगा हुआ था कि सेनापति ने आकर राजा को बताया कि पुरु को तो रात में ही कारागार से मुक्त कर दिया गया। राजा भौचक्का रह गया..... जब कारागार के प्रमुख ने राजाज्ञा का पत्र दिखाया तो राजा अवाक् रह गया। वह उस पत्र की हस्तलिपि को देखते ही पहचान गया। वह हस्तलिपि उर्वशी की ही थी। शिकार हाथ से निकल चुका था। अब राजा आम्भी के गुस्से का कोई आर था न पार, वह तत्क्षण आग अबुला होते हुए हाथ में खड़ग ले उर्वशी को मारने के लिए उर्वशी के महल में गया। उर्वशी अपने कमरे में ही थी। क्रोध के आवेश में राजा उर्वशी की छाती पर कटार मारने को उद्ध्यत हुआ, परन्तु उर्मिला मुंह नीचे किये पत्थर की मूर्ति की तरह मौन खडी थी, मानो वह इसी का इंतजार कर रही थी।
अचानक आम्भी ने कटार को फेंक दिया।......उर्वशी अचंभित हुई। वह लज्जा में सिर झुकाए क्षमा याचना करने लगी। पिता ने उसे भला-बुरा कहना शुरू किया परन्तु सब व्यर्थ उर्वशी निःशब्द बुत बनी रही। अब क्या हो सकता था। तक्षशिला और साकल का युद्ध अब अवश्यम्भावी था। आम्भी वापस अपने महल में गया... उर्मिला अपने महल में भविष्य को निहार रही थी। उधर राजकुमार पुरु अपने देश पहुँच चुका था।
पुरु ने बिना समय गंवाए उसी समय सेना को एकत्रित किया और पिता को आज़ाद कराने के लिए लश्कर के साथ तक्षशिला की ओर कूच किया। जब वह आधे रास्ते पहुँचा तो उसे समाचार मिला कि उसके पिता सम्राट चंद्रसेन के प्राण-पंखेरू उड़ चुके है और आम्भी राजा युद्ध करना चाहता है। सम्राट चंद्रसेन और राजकुमार पुरु दुर्योग से ही आम्भी के चंगुल में फंसे थे अन्यथा आम्भी की इतनी हिम्मत नहीं थी कि वह उनके सामने जबान भी खोले। यह एक अप्रत्याशित युद्ध की वेला थी।
दोनों देशों की सेनायें आमने सामने थी। उन में भयंकर युद्ध हुआ। आम्भी की सेना पराजित हुई। आम्भी को बंदी बना दिया गया। आम्भी का जीवन अब पुरु की दया पर निर्भर था। इस समय अगर पुरु चाहता तो आम्भी को मार डालता, परन्तु पुरु उदार हृदय था। उसने आम्भी को छोड़ दिया और उसका राज्य भी उसे वापस कर दिया। आम्भी-नरेश का हृदय ग्लानी से भर आया। युद्ध समाप्त हुआ।.... पुरु अपने पिता की मृत-देह ले विजय के साथ साकल आ गया। वह मद्र-देश का राज-काज सँभालने लगा।
चंद्रभागा के कारण ही पुरु विपत्ति में पड़ा था, इसलिए जब पुरु बंदी था तो चंद्रभागा कारागार के सामने ही बैठ गयी थी। बाद की घटनाओं ने उर्वशी और चंद्रभागा को मिला दिया। उर्वशी ने चंद्रभागा का विद्यापीठ में प्रबंध करवा दिया। उर्वशी मन से पुरु को चाहती थी। एक दिन उर्वशी ने पुरु से विवाह करने का प्रस्ताव अपने पिता से छेड़ दिया। आम्भी यद्यपि पुरु के आधीन था, परन्तु वह उसे शत्रु ही समझता था। वह किसी भी कारण से ऐसा नहीं होने देना चाहता था और उर्वशी अभिसार के प्रस्ताव को तो पहले ही मना कर चुकी थी। राजा आम्भी और सम्राट पुरु की दुश्मनी जग-जाहिर हो चुकी थी। तक्षशिला के गण-मान्यों और विद्यापीठ के आचार्यों ने भी पुरु और आम्भी के आपसी विरोध को ख़त्म करने के लिए उर्वशी का विवाह पुरु से करने की सलाह आम्भी को दी; परन्तु आम्भी इसे विचार करने योग्य तक नहीं मानता था। उर्वशी अपने पिता के विरुद्ध भी नहीं जाना चाहती थी। उसने आजन्म कुंवारा रहने का निश्चय कर लिया।
पुरु अब मद्र-देश का समारत था। वह भी अपने पिता की तरह दिद्विजय की इच्छा कर कुछ सेना को लेकर विजय यात्रा पर निकल पड़ा। पहले उसने उतर कश्मीर की ओर प्रस्थान किया। उस तरफ के सारे देशों को विजय कर वह सिंध की ओर लौटा। जिन दिनों सम्राट पुरु सिंधप्रदेश का दौरा कर रहा था, उन्हीं दिनों फ़ारस का राजा सिकंदर विश्व-विजय की पताका के साथ भारत की सीमा पर आक्रमण करने आ पहुंचा था।
सिकंदर संसार के महान विजेताओं में भी महान माना जाता है। वह बड़ा उत्साही वीर था। उसने बाल्यकाल से ही जीवन का लक्ष्य बना लिया था कि वह समस्त संसार को जीत कर विश्व-विजयी बनेगा। वह बीस वर्ष की आयु में गद्दी पर बैठा और थोड़े ही समय में मिस्र से लेकर अफ़ग़ानिस्तान तक एशिया का सारा प्रदेश जीत लिया। ईस्वी सन से 326 वर्ष पूर्व उसने भारतवर्ष पर आक्रमण किया।
Rani Sugandhabai
Rani Sugandhabai (also known as Sugandha Rani) was a powerful queen of Kashmir during the early 10th century CE, serving as a ruler in her own right from 904 to 906 CE under the Utpala (Duptala) dynasty.
🏰 Background & Rise to Power
Sugandhabai was originally the queen consort of Sankaravarman (who ruled c. 889–902 CE).
Following his death, she briefly took the throne herself, marking a rare case of female rulership in medieval Kashmir, with her reign recorded between 904–906 CE britishmuseum.org.
Reign Summary
As queen regnant, she oversaw the administration financially empowered enough to mint coins in her name—the British Museum catalog lists several coins attributed to her rule, signifying formal recognition of her sovereignty .
Though her reign was short, the issuance of these coins suggests she exercised genuine sovereign authority and held legitimate power.
Historical Context & Significance
The Utpala dynasty, to which she belonged, succeeded the earlier Karkota dynasty of Kashmir—a period that witnessed fluctuating internal politics and power struggles.
Sugandhabai’s succession underscores the era’s dynastic challenges and the occasional elevation of royal women to the role of ruler.
Her brief ascendancy highlights the capacity for women of royal lineage to wield political power in medieval Kashmir, even if for a limited period.
🧭 Legacy
Today, Sugandhabai is mainly remembered through numismatic evidence—her coins remain valuable historical artifacts proving her rule .
She stands out as one of the very few documented queens who ruled Kashmir in her own name.
IConclusion
Rani Sugandhabai is a striking figure in Kashmiri history—not just a queen consort, but a regnant monarch who ruled independently and issued coinage in her name (904–906 CE). Though her time on the throne was brief, her coinage endures as a testament to her official authority and her exceptional position within the Utpala dynasty.
Sekhoji Angre
Kanhoji Angre
Sarkhel
Angre Was Admiral Of Maratha Navy And Koli King Of Colaba As State. Sekhoji Angre Was Elder Son Of The Great Koli Pirate King Kanhoji Angre.
After The Death Of Sekhoji's Great Father Kanhoji Angre, Sekhoji Angre Became King Of Colaba At 4Th July 1729 And Admiral Of Maratha Navy And Held The Title Of Sharkhel. Sahuji Also Gave His Title Of Wazaratmab. The Koli Power Of Kanhoji Angre Was Divided Between Two Brothers Sekhoji Angre At Colaba And Sambhaji Angre Established Himself At Swarnadurg. Sekhoji Angre,s Wife Was Anandibai Angre. Sekhoji Angre Proved Himself Like His Great Father Kanhoji Angre.
Sekhoji Angre Was Attacking And Capturing The Maritime Power Like The English, The Portuguese , The Siddis Of Janjira And The Navy Of Surat.
All Of The The Powerful And Minor Pirates Of India Was Under The Rule Of Sekhoji Angre Of Colaba State.
In 1731, Sekhoji Angre Attacked The Ghazi Khan A Mughal Noble Of Janjira Fort Because Ghazi Khan Was Wasted The Lands Of Colaba. Sekhoji Angre Defeated The Ghazi Khan And Took Him As Prisoner And Destroyed The Rajkot Citadel Of Muslims. Koli King Of Colaba Sekhoji Angre Was Helping The Marathas And Peshwa. Marathas Were Determined To Overcome The Siddis And Musalmans.
In 1732, Marathas Entered Into The Secret Treaty With The Help Of Yakut Khan (Yakut Khan Was A Converted Koli , Hindu Koli To Muslim Koli, When Yakut Khan Was A Child He Taken To Jail And Grew Up In Muslim Family. The Father Of Yakut Khan Was A Koli Patil Of Guhagar Village In Maharashtra)
In 1733, A Force Of Siddis Was Sent In Konkan But In This War Siddis Fleet Was Captured By Sekhoji Angre With The Help Of Peshwa At Rajpuri.
Some Of The Peoples Believe That Sekhoji Angre Built The Purandra Fort.
The Palace Of Peshwa Was In The Territory Of Siddis So Peshwa Was Receiving The Complaints About Siddis So Sahuji Started Campaign Against Siddis. In The Result, There Was A War
Koli Pirate King Of Colaba Sekhoji Angre Attacked The Underi And Sekhoji Angre's Officer Named Bankaji Naik (Bakaji Naik) Attacked The Bankot And Mandangad And The Two Mothers Of Sekhoji Angre Mathurabai And Lakshmibai (Two Widows Of Kanhoji Angre) Also Fought In This War And Rest Of The Attcks Led By Marathas So There Was Victory Of Marathas.
Death
Sekhoji Angre Was No More In 28 August 1733. After The Death, Sekhoji Angre Succeed By His Brother Manaji Angre. After Death Of Sekhoji Angre, The Koli Power Gone Weak Because Sambhaji Angre And Manaji Angre Was Fighting Sometimes.
Tarabai
Wikipedia,
Tarabai Maharani
A 1927 depiction of Tarabai in battle by noted Marathi painter M. V. Dhurandhar
Born 1675
Died 1761 (aged 85–86)
Spouse Rajaram Chhatrapati
Issue Shivaji II
Father Hambirao Mohite
Religion Hinduism
Tarabai Bhosale(née Mohite) (14 April 1675 – 9 December 1761) was the regent of the Maratha Empire of India from 1700 until 1708. She was the queen of Chhatrapati Rajaram Bhonsale, and daughter-in-law of the empire's founder Shivaji. She is acclaimed for her role in keeping alive the resistance against Mughal occupation of Maratha territories after the death of her husband, and acting as the regent during the minority of her son.
Before joining the Maratha Empire
Tarabai came from the Mohite clan[2] and was daughter of Maratha empire Commander-in-Chief Hambirao Mohite. She also was the niece of Soyarabai and therefore a cousin of her husband, Rajaram.
On Rajaram's death in March 1700, she proclaimed her infant son, Shivaji II as Rajaram's successor and herself as the regent.
Commander of Maratha forces
As the regent, she took charge of the war against Aurangzeb's forces. Tarabai was skilled in cavalry movement and made strategic movements herself during wars. She personally led the war and continued the fight against the Mughals. A truce was offered to the Mughals in such a way that it was promptly rejected by the Mughal emperor and Tarabai continued the Maratha resistance. By 1705, Marathas had crossed the Narmada River and made small incursions in Malwa, retreating immediately. In 1706, Tarabai was captured by Mughal forces for a brief period of 4 days but she escaped after she had bribed one Mughal soldier in letting her go by giving him some expensive jewellery including her bangles, which themselves were estimated to be worth 10 million Rs. The Maratha country was relieved at the news of the death of Mughal emperor Aurangzeb who died at Khuldabad in Aurangabad in 1707.
Of the years 1700–1707, Jadunath Sarkar, a prominent Indian historian especially of the Mughal dynasty, has opined: "During this period, the supreme guiding force in Maharashtra was not any minister but the dowager queen Tarabai. Her administrative genius and strength of character saved the nation in that awful crisis."
Battle with Shahu
In order to divide the Maratha onslaught, the Mughals released Shahuji, Sambhaji's son and Tarabai's nephew, on certain conditions. He immediately challenged Tarabai and Shivaji II for leadership of the Maratha polity. Shahu eventually prevailed thanks to his legal position and in part to the Peshwa Balaji Vishwanath's diplomacy and Tarabai was sidelined. She established a rival court in Kolhapur in 1709 but was deposed by Rajaram's other widow, Rajasabai, who put her own son, Sambhaji II, on the throne. Tarabai and her son were imprisoned by Sambhaji II. Shivaji II died in 1726. Tarabai afterwards reconciled with Chhatrapati Shahu in 1730 and went to live in Satara but without any political power
Conflict with Peshwa Balaji Baji Rao
In 1740s, during the last years of Shahu's life, Tarabai brought a child to him: Rajaram II (also known as Ramaraja). She presented the child as her grandson, and thus, a direct descendant of Shivaji. She claimed that he had been concealed after his birth for his protection and had been raised by the wife of a Rajput soldier. The child was adopted by Shahu who did not have a son of his own.
After Shahu's death in 1749, Rajaram II succeeded him as the Chhatrapati. When Peshwa Balaji Baji Rao left for the Mughal frontier, Tarabai urged Rajaram II to remove him from the post of Peshwa. When Rajaram refused, she imprisoned him in a dungeon at Satara, on 24 November 1750. She claimed that he was an impostor and she had falsely presented him as her grandson to Shahu. Earlier, in October 1750, Tarabai had met Umabai Dabhade, who also held a grudge against the Peshwa. Umabai dispatched 15,000 troops led by Damaji Rao Gaekwad in support of Tarabai. Gaekwad defeated a 20,000-strong force led by the Peshwa loyalist Trimbakrao Purandare at Nimb, a small town north of Satara. He then marched to Satara, where he was received by Tarabai. However, Trimbakrao re-formed his army and on 15 March, attacked Gaekwad's army, which was encamped on the banks of Venna River. Gaekwad was defeated in this battle and forced to retreat with heavy losses.
Meanwhile, Peshwa returned from the Mughal frontier, reaching Satara on 24 April. He stormed the Yavateshwar garrison in Satara, defeating Tarabai's forces. He surrounded the Satara fort and asked Tarabai to release Chhatrapati Rajaram II, whose physical and mental condition had deteriorated considerably. Tarabai refused and the Peshwa left for Pune since a siege of the well-provisioned and strong Satara fort would not be easy. Meanwhile, Damaji Gaekwad, Umabai Dabhade and their relatives were arrested by the Peshwa's men.
A section of Tarabai's troops in the Satara garrison unsuccessfully rebelled against her. She beheaded Anandrao Jadhav, the leader of the rebels. However, she realized that she would not be able to fight Peshwa, and agreed to meet him in Pune for a peace agreement. Janoji Bhonsle, also a rival of the Peshwa, was in the neighbourhood of Pune with a strong army and agreed to protect her against any harm. In Pune, Peshwa treated her respectfully and after some reluctance, Tarabai accepted Peshwa's superiority. She agreed to dismiss her lieutenant Baburao Jadhav, whom the Peshwa disliked. In return, the Peshwa forgave her. On 14 September 1752, the two took oaths at Khandoba temple in Jejuri, promising mutual peace. At this oath ceremony, Tarabai also swore that Rajaram II was not her grandson. Nevertheless, Peshwa retained Rajaram II as the titular Chhatrapati and a powerless figurehead.
Tulaji Angre
Tulaji Angre Was Koli King Of Colaba State And Koli Admiral Of Maratha Navy Under The Rule Of Sahuji Bhonsle1 In 18th Century. Tulaji Angre Was Son Of Great Koli King Kanhoji Angre. After The Death Of Sambhaji Angre He Succeed By His Brother Tulaji Angre In 1743. Koli King Tulaji Angre Fought Against English, Dutch, Muslim , Mughal, Siddi And Portuguese Maritime Powers.
Mumbai Harbour During The Days Of Koli King Tulaji Angre.
Early Life
Sarkhel Tulaji Angre Born In A Ruling Kshatriya Mahadev Koli Family Of Colaba State. Tulaji Angre's Father Kanhoji Angre Was Founder Of Maratha Navy And Founder Of Colaba State Departed From Satara State.
Caste : KoliSubcaste : Mahadeo/Mahadev
Dynasty : Angre/AngriaState : Colaba State
History
After The Death Of Sambhaji Angre, Tulaji Angre And Manaji Angre Both Brothers Was Fighting For The Throne Of Colaba State So Nanasaheb Peshwa Intervened In The Disputes Between Tulaji Angre And Manaji Angre. Sahuji Bhonsle Was In The Favor Of Tulaji Angre Because Sahuji Bhonsle Knew That The Tulaji Angre Is Most Power Full And Minded Then Manaji Angre. So Sahuji Bhonsle Favoured Tulaji Angre And Made Him Grand Admiral Of Maratha Navy. But This Was Against The Will Of Nanasaheb Peshwa Because Peshwa Was In The Favour Of Manaji Angre.
After Becoming The Admiral Of Maratha Navy, Tulaji Angre Made A Big Records Of Exploits Of Capturing The English Ships Named Charlotte Of Madras, William Of Bombay , Svern Of Bengal , Darby , Restoration , Pilot , Augusta , Dadabhoi Of Surat. Koli King Tulaji Angre Also Captured The Anjanvel Of Muslim Siddis Of Janjira.
So Koli King Tulaji Angre Became Famous For His Exploits And Nanasaheb Peshwa Became Jealous Of Tulaji Angre Because Of Power And Fam Of Tulaji. Here Was A Another Reason For Nanasaheb Peshwa To Be Against The Tulaji Angre. Koli Admiral Tulaji Angre Refused To Admit The Nanasaheb Peshwa As His Superior And Refused To Obey The Orders Of Nanasaheb Peshwa. Tulaji Angre Said To Peshwa That You Are Ruler Of Land And I,m Ruler Of Ocean And King Of Colaba So I,m Your Superior. Nanasaheb Peshwa Was Against Tulaji Angre So Tulaji Annoyed The Peshwa By Raiding His Territory. But Nanasaheb Peshwa Was Unable To Reply The Attacks Of Tulaji Because Of Sahuji Bhonsle. But After The Death Of Sahuji Bhonsle, Nanasaheb Peshwa Became Free To Take Revenge Of Tulaji Angre. But Tulaji Angre Was More Powerful Against The Peshwa. There Was A War Between Tulaji Angre And Nanasaheb Peshwa With The Help Of British East India Company.
Battles Of Tulaji Angre
(1) Anjanvel Fort Captured From Siddis Of Janjira In 1745
(2) Gwalkot Fort In 1745
(3) Batyle Of Vijaydurg
(4) Capture Of Charlotte Of Madras
(5) Capture Of William Of Bombay
(6) Capture Of Svern Of Bengsl
(7) Capture Of Darby
(8) Capture Of Restoration
(9) Capture Of Pilote
(10) Capture Of Augusta
(11) Capture Of Dadabhoi Of Surat
(12) Capture Of Honnavar Fort
(13) Capture Of Mangalore
(14) Attack On Kanara Port
Battle Of Vijaydurg (Gheria)
Vijaydurg Was Headquarter Of Koli King Tulaji Angre. Battle Of Vijaydurg Was Between Tulaji Angre And Nanasaheb Peshwa Placed At January And February 1756. In This War , Nanasaheb Peshwa Called The Help From British East India Company Of Bombay. And British Officials Was Happy Because Tulaji Angre Was Admiral Of Maratha Navy Of Maratha Empire And Nanasaheb Peshwa Was Prime Minister Of Maratha Empire. There Was A Great Chance For East India Company Because Tulaji Angre Was Destroying And Capturing The English Ships So British Officials Accepted Call Of Nanasaheb Peshwa For The Help Against Tulaji Angre. A Treaty Was Signed According To Wich A Ground Force Under The Command Of Peshwa And Naval Force Will Be Under The Command Of East India Company Will Attack The Tulaji Angre And After Capturing The Vijaydurg Fort Would Be Given To Nanasaheb Peshwa. So East India Company Sent Naval Force Under The Command Of James Of Bombay. The Combined Forces Of East India Company And Nanasaheb Peshwa Attacked The Tulaji Angre.
Fall of Suvarnadurg
In 1755, Commodore James of Bombay attacked the fort Suvarnadurg while the Peshwa's army started capturing land and other coastal forts of Angre. This isolated Suvarnadurg from landward. Commodore James first bombarded the fort from the west. 800 shots and shells were expended at a range of 100 yards, but the walls did not collapse. He then entered the channel between the fort and the coast and fired on the eastern face as well as the main gate. Both gave way. Some of the garrison tried to escape from the fort by a tunnel running into the sea, but were discovered and killed.Considerable damage had been caused inside the fort by the bombardment and the garrison, finding no hope of relief or reinforcements, surrendered. Commodore James returned to Bombay for the monsoons.
Attack on Vijaydurg Headquarter Of Tulaji Angre
After the fall of Suvarnadurg and all other forts of the Angre, Vijaydurg was the only fort left under the command of Tulaji. In 1756, a large force under Admiral Watson converged on Vijaydurg. Watson had arrived at Bombay from eastern waters and had with him Colonel Clive with 500 marines. The English ships took station with Watson flying his flag on the Protector. Two bomb vessels were in the extreme east. The Maratha ships were anchored at the mouth of the creek, close to the fort. They all were bunched up, almost hull to hull. Amongst these was the Company's ship Restoration, which caught fire. The fire spread rapidly till the entire Angre fleet was destroyed, The bombardment of the fort had caused considerable damage inside the fort and magazine had been blown up.
Fall of Vijaydurg
Tulaji, meanwhile had left the fort and gone to the Peshwa's camp seeking a negotiation but was promptly arrested and sent to one of the inland forts as a prisoner. The garrison was asked to surrender and in the absence of any response Clive landed his marines on 11 February 1756, entered and captured the fort. A huge amount of booty was captured. 250 pieces of cannons, stores and ammunition, 100,000 Rupees and 30,000 in valuable items fell into English hands.Vijaydurg was not handed over immediately to the Peshwa as per the terms of the treaty. It was eventually given up but only after the Company obtained Bankot in exchange.
After The Capture Of Tulaji Angre
The Maratha Naval Power Was Totally Wasted Because Tulaji Angre Koli King Of Colaba Expended The Maratha Navy But He Was Caputured By East India Company Because Of Foolness Of Nanasaheb Peshwa And Maratha Navy Was Disappeared.
The English Navy And Trading Ships Was Totally Out Of Fear Of Any Maritime Power.
Nanasaheb Peshwa Tried To Raose The Maratha Navy . He Made The Sarkhel Dhulap But Dhulap Was Not Like Tulaji Angre And Maratha Navy Didn't Got Back His Power Again Under Dhulap Admiral.
Usinaras
(Wikipedia)
Usinaras (Devanagari:उसीनर) were an ancient people attested to have been living in central Punjab since remote antiquity. They were often associated with Madras, Kekayas, Sibis etc. and their territory formed part of Vahika country according to evidence of Pāṇini.
Usinaras in Vedic literature
There is a reference to princess Usinarini (i.e. queen of Usinara) in the Rigveda Aitareya Brahmana seems to locate Usinaras along with the Kurus, Panchalas and the Vasas (Savasa) in middle region or Madhyadesha (Mid India). Kaushitakai Upanishada colllocates the Usinaras with the Satvat-Matsyas, the Kuru-Panchalas and the Svasas. They probably lived in a territory to the north of Madhyadesa, as neighbors to the Udichyas or the northerners. This is why the Gopatha Brahamana collocates the Usinaras and Svasas with the Udichyas or northerners.
Divyavadana refers to the Svasas as people of Uttarapatha with headquarters at Takshasila to which king Ashoka was deputed by his father Bindusara as a Viceroy to quell their rebellion. The ancient Savasa or Svasa is said to be modern Chhibba which comprises Punch, Rajauri and Bhimbara.
Thus, the Usinaras, the very neighbors of the Svasas must also be located in Punjab proper.
Mahabharata references
There are many references to Usinaras in the epic Mahabharata. At several places, it refers to king Usinara and his son prince Sibi or Sivi whose charity has been enormously glorified by sage Markandeya.
Usinara prince in Draupadis’ Sywayamvara
Adi Parva of Mahabharata says that prince Sivi, son of Usinara had attended Draupadi's self-choice (Swayamvara; "groom-choosing") ceremony along with the kings of neighbouring kingdoms viz Shalya, the king of Madra Kingdom, with his son, the heroic Rukmangada, Rukmaratha, Somadatta (king of Bahlika Kingdom) of the Kuru race with his three sons - Bhuri, Bhurisrava, and Sala and Sudakshina Kamboja the arch-bowman of the Puru race See Ganguli's Trans: .
Usinaras in Kurukshetra war
The Usinaras had joined the Kurukshetra war on the side of Kauravas. Karna Parava refers to the Kekayas, the Malavas, the Madrakas, the Dravidas of fierce prowess, the Yaudheyas, the Lalittyas, the Kshudrakas, the Usinaras, the Tundikeras, the Savitriputras etc. who had supported Karna on 17th day of the war, as all having been slain by Arjuna.
Usinaras as degraded Kshatriyas
Anusasana Parva of Mahabharata states that the tribes of the Sakas, Yavanas, Kambojas, Dravidas, Kalingas, Pulindas, Usinarass, Kolisarpas, Mahishakas and others were originally noble Kshatriyas but became Vrishalas (degraded Kshatriyas) due to their lose of contact with the Brahmanas.
Further epic references
According to Mahabharatra, Sibi was son of the king of Usinara country near Gandhara. The charity and devotion of prince Sibi have been greatly extolled by the sage Markandeya in the epic.
Mahabharata also speaks of Usinara princes as sacrificing on two small streams near Jamna There was also one king Usinara i.e. king of Usinara country, contemporary of king Janaka of Videha. Garagya Balaki, a contemporary of Janaka lived for some time in Usinara country.
Mahabharata (and Katha sarit-sagara) refer to Usinaragiri which is located near Kankhala at the point where Ganges issues from the hills. It is said to be identical with Usiragiri of Divayavadana and Usira-dhvaja of Vanaya texts.
There is also an epic reference Suyajna, the king of the Usinaras.
In the Sabha Parva of the epic, Krishna tells that Usinara had a daughter named Aushinara. Aushinara married sage Gautama, at Magadha, the kingdom of Jarasandha. She gave birth to many children, including monarchs like Kakshivat.
Bhagavata Purana and the Usinaras
Bhagavata Purana attests that the prince of Usinara along with princes from Matsya, Kosala, Vidharbha, Kuru, Srnjaya, Kamboja, Kekaya, Madra, Kunti, Anarta, Kerala was present at Samanta-pancaka in Kurukshetra at the occasion of the solar eclipse.
Bhagavata Purana also states that the Usinaras, the Sibi, the Madras, and the Kekayas were the direct descendants of Yayati's son Anu. Sibi or Sivi is stated to be son of Usinara.
Consequently, in the literature, the Usinaras are often associated with the Shivis or Sibis (Sibois of the Greek writings) whose chief town Sibipura has been identified with Shorkot, in Jhang district in Pakistan.
Pāṇini's Ashtadhyayi
Pāṇini refers to the Usinaras in several sutras of his Ashtadhyayi and mentions their land as a part of the Vahika country. Though not stated specifically by Pāṇini, in all probability, the Usinaras were under a Sangha government.
Usinara in Buddhist literature
There is a Buddhist reference to one Usinara, said to be king of Benares who lived in the time of Kassapa Buddha. His story is related in the Maha-Kanha Jataka. He is mentioned in a list of kings who, although they gave great gifts, could not get beyond the domain of sense. It is however, not clear if this Usinara was from the Usinara clan or else it was his personal name only.
Velu Nachiyar
(Wikipedia)
Rani Velu Nachiyar
Queen of Sivagangai
Princess of Ramanathapuram
Velu Nachchiyar on a 2008 stamp of India
Reign c. 1780-c. 1790
Coronation 1780
Successor Vellacci
Born 3 January 1730
Ramanathapuram, Kingdom of Sivaganga (Modern day Tamil Nadu, India)
Died 25 December 1796 (aged 66)
Sivaganga, Kingdom of Sivaganga (Modern day Tamil Nadu, India)
Burial 25 December 1796
Sivaganga, Tamil Nadu, India
Dynasty Sethupathi
Father Chellamuthu vijayaragunatha Sethupathy
Mother Muthathal Nachiyar
Sivagangai Palace With Rani Velu Nachiyar Statue
Rani Velu Nachiyar (Tamil: வேலு நாச்சியார்; 3 January 1730 – 25 December 1796) was a queen of Sivaganga estate from c. 1780–1790. She was the first Indian queen to wage war with the East India Company in India. She is known by Tamils as Veeramangai ("brave woman").
Life
Velu Nachiyar was the princess of Ramanathapuram and the only child of King Chellamuthu Vijayaragunatha Sethupathy and Queen Sakandhimuthathal of the Ramnad kingdom.
Nachiyar was trained in many methods of combat, including war match weapons usage, martial arts like Valari, Silambam, horse riding, and archery. She was a scholar in many languages and was proficient in languages like French, English and Urdu.[3] She married the king of Sivagangai, with whom she had a daughter. When her husband, Muthu Vaduganatha Periyavudaya Thevar was killed in a battle with EIC soldiers, she was drawn into the conflict. She escaped the battlefield with her daughter.
During this period, she formed an army and sought an alliance with Hyder Ali with the aim of launching a campaign against the East India Company in 1780. When Velu Nachiyar found the place where the EIC stored some their ammunition, she arranged a suicide attack on the location, blowing it up. Nachiyar reinherited the kingdom of her husband, and ruled it for ten more years. In 1790, the throne was inherited by her daughter Vellacci. She granted powers to her daughter with the Marudu brothers to help with the administration of the kingdom in 1780. Velu Nachiyar died a few years later, on 25 December 1796.
Popular culture
On 31 December 2008, a commemorative postage stamp in her name was released.
OVM Dance Academy of Chennai presenting "VELU NACHIYAR" a Grand Dance Ballet on Sivaganga Queen.
Professor A.L.I., a Tamil-American hip-hop artist, released a song dedicated to Velu Nachiyar entitled "Our Queen" as part of his Tamilmatic album in 2016.
On 21 August 2017, a grand dance ballet was conducted in Naradha Gana Sabha in Chennai depicting the life history of the queen Velu Nachiyar. The play was directed by Sriram Sharma, who researched on the Queen's life history for almost a decade.
Warmadewa (Dynasty)
Bali has been inhabited by humans since Paleolithic times (1 my BCE to 200,000 BCE), testified by the finding of ancient tools such as hand axes in Sembiran and Trunyan villages in Bali. Followed by Mesolithic period (200.000–3,000 BCE); however the ancestors of current Balinese inhabitants reached the island around 3000 to 600 BCE during Neolithic period, characterised by rice-growing technology and speaking Austronesian languages. Bronze Age period follows, from around 600 BCE to 800 CE.
Stupika which contains Buddhist votive tablets, 8th-century Bali. The bell-shaped stupas similar to Central Javanese Buddhist art.
The historical period in Bali started c. 8th century, marked by the discovery of inscribed Buddhist votive clay tablets. These Buddhist votive tablets, found in small clay stupa figurines called "stupikas", are the first known written inscriptions in Bali and date from around the 8th century CE. Such stupikas have been found in the regency of Gianyar, in the villages of Pejeng, Tatiapi and Blahbatuh. The bell-shaped stupikas bears resemblances to the style of the 8th-century stupas of Central Javanese Buddhist art found in Borobudur and other Buddhist temples dated from that period, which suggested the Sailendra link to the Buddhist pilgrims or inhabitant of early Bali's history.
The Belanjong pillar in Sanur (914), one of the earliest inscription in Bali
In the early 10th century, Sri Kesari Warmadewa created the Belanjong pillar inscription found near the southern strip of Sanur beach. It was the oldest written inscription created by a ruler found in Bali. The pillar dated according to the Indian Saka calendar, in 836 saka (914 CE). According to the inscription, Sri Kesari was a Buddhist king of the Sailendra Dynasty that led a military expedition, to establishing a Mahayana Buddhist government in Bali. Two other inscription by Kesari are known in the interior Bali, which suggest conflicts in the mountainous interior of the island. Sri Kesari is considered as the founder as the Warmadewa dynasty, the earliest known ruler of Bali, which prospered for several generations prior to Javanese expansion.
It seems that the centre of early court of Bali was first located in Sanur area east of today Denpasar city, and later the political, religious and cultural centre moved inland to the north, clustered around southern plain within today Gianyar Regency; more precisely in the old royal centre in Bedulu, near Goa Gajah and Gianyar. The stone cave temple and bathing place of Goa Gajah, near Ubud in Gianyar, was made around the same period. It shows a combination of Buddhist and Hindu Shivaite iconography. Several carvings of stupas, stupikas (small stupas), and image of Boddhisattvas suggested that Warmadewa dynasty was the patron of Mahayana Buddhism. Nevertheless, Hinduism is also practised in Bali during this period.
Yaduveer Krishnadatta Chamaraja Wadiyar
(Wikipedia)
Yaduveera Krishnadatta Chamaraja Wadiyar
27th Maharaja of Mysore
Reign 28 May 2015
Predecessor Srikantadatta Narasimharaja Wadiyar (great uncle)
Born Yaduveer Gopal Raj Urs
24 March 1992
Spouse Trishikha Kumari Wadiyar
Father Swarup Anand Gopal Raj Urs;
Srikantadatta Narasimharaja Wadiyar (adoptive father)
Mother Tripurasundari Devi;
Pramoda Devi Wadiyar (adoptive mother)
Yaduveer Krishnadatta Chamaraja Wadiyar (born Yaduveer Gopalraj Urs, 24 March 1992) is the twenty-seventh head or "custodian" of the erstwhile ruling family of the Kingdom of Mysore and head of the Wadiyar dynasty, a branch of the Yaduvanshi clan within the Chandravanshi lineage. Although he has no official title or role, he is known as Maharaja of Mysore.
Early life and education
Yaduveer Wadiyar was born as Yaduveer Gopal Raj Urs, the only son of Swarup Anand Gopal Raj Urs of Bettada Kote by his wife Leela Tripurasundari Devi of Kallahalli. He has a younger sister, Jayathmika Lakshmi.
Bettada Kote was one of the larger Jagirs (feudal estates) bearing allegiance to the Maharaja of Mysore, and Yaduveer was born a scion of that feudal family. His paternal family is related distantly (but agnatically) to the Wodeyar family of the Maharajas of Mysore, because Yaduveer's great-great-great-granduncle had been adopted into the royal family and had ascended the throne as Maharaja Chamarajendra Wadiyar X in 1868. A closer connection to the royal family exists through Yaduveer's mother. Leela Tripurasundari Devi is the daughter of Kantharaj Basavaraj Urs, ruler of Kallahalli feudal estate (again under Mysore) by his wife Princess Gayatri Devi, eldest daughter of Maharaja Jayachamarajendra Wadiyar, last ruling Maharaja of Mysore. Thus, Yaduveer's maternal grandmother, Gayatri Devi, was a sister of the late Maharaja Srikantadatta Narasimharaja Wadiyar, Yaduveer's adoptive father.
Yaduveer received his education in Bangalore, initially at Vidya Niketan School and then at the Canadian International School. He then obtained an undergraduate degree in English literature and economics from the University of Massachusetts, Amherst.
Accession
Yaduveer Wadiyar's great-uncle, the previous head of the erstwhile royal family Srikantadatta Wadiyar, died childless on 10 December 2013 without naming a successor, leaving the family headship vacant. As per the traditions of the family, and in accordance with timeless Hindu custom, it was left to his widow, now the Rajamate to adopt an heir to assume the position of head of the family. She and other members of the family, as also the erstwhile senior nobility of the state, pondered the question for over one year. During this interregnum, no celebrations or non-religious observances of any kind were held in the palace, except for the rituals connected to Dasara, which, according to tradition, are never deferred even by the death of the head of the family because it is the connection to honouring Goddess Durga Chamundeshwari, presiding deity of Mysore, in the palace. On this occasion, the "royal sword" was used to represent the majesty of the late head of the family and the rituals were conducted using that traditional device.
The interregnum lasted for more than one year, during which the Rajamate held consultations with members of the family, the Rajaguru and priesthood which traditionally advises the head of the family, and with important members of the erstwhile nobility of Mysore. Finally, on 12 February 2015, fourteen months after the death of her husband, the dowager Satya Pramoda Devi Wadiyar held a press conference in the Palace and announced the name of her 'adopted son designate.' The chosen candidate was Yaduveer Urs, son of Swaroopanand Gopalraj Urs of Bettada Kote, and he was a grandson of Princess Gayatri Devi, the deceased eldest sister of the late head of family. The choice, said the Pramoda Devi, had met with the consent of almost every member of the family, as also of the other eminences temporal and spiritual whose opinion had been sought.
The announcement was met with both relief and acclaim across Mysore state, where people were becoming disturbed at the unprecedented length of the interregnum. The monarchy does not have formal existence at present; the state had been merged with the rest of India in 1948 and the residual titles and privileges of the titular Maharaja had been taken away by the government of India in 1971. The idea was shocking to the inhabitants of the state, who continue to have a strong emotional resonance with the erstwhile royal family. The Srikantadatta had continued to play an important, pivotal role in religious and social ceremonies, and the family is a lodestar and fountainhead of honour for many talented performing artists, musicians, and craftsmen; it continues to have an important role in the cultural life of Karnataka state. Rajamate Pramoda Devi's announced that the customs and traditions of the family, and its bond with the people, would continue as before.
Nevertheless, some slight controversy did arise at the time of Yaduveer's adoption.
Pramoda Devi formally adopted him in a ceremony on 23 February 2015. The ceremony was a private affair, followed by a public procession late in the evening. This adoption made him the natural son of Srikantadatta Wadiyar and Pramoda Devi Wadiyar, and he was formally renamed Yaduveer Krishnadatta Chamaraja Wadiyar.
As head of family
With his anointment ceremony on 28 May 2015, he became, at 23, the twenty-seventh head of the erstwhile royal family of the Kingdom of Mysore. He conducted his first Dasara durbar in September 2015.
On 27 June 2016, over a year after his appointment, Yaduveer Wadiyar married Trishikha Kumari, daughter of Harshvardhan Singh and Maheshree Kumari of the erstwhile Dungarpur royal family from Rajasthan. Yaduveer and Trishikha gave birth to a boy, Aadyaveer Narasimharaja Wadiyar, on 6 December 2017 in Bangalore.
Yashwantrao Martandrao Mukne
(Wikipedia)
Yashwantraoji Mukne
Maharajah of Jawhar State
Maharaja Yashwant Raoji seating at fourth chair in second row in the meeting of Chamber of Princes in Delhi, India, 1941
Coronation 26 May 1938
Successor None
Born Yashwant Rao
11 December 1917
Died 4 June 1978 (aged 60)
Jawhar, Maharashtra, India
Issue Yuvraj Digvijaysingh Rao Mukne, Princess Asharaje Sahiba, Princess Premaraje Sahba
Full name
His Highness Maharaja Flight Lieutenant Shrimant Sir Yashwant Raoji Martand Raoji Mukne
Regnal name
Dada Saheb
Posthumous name
Godharma Pratipalak
House Mukne Dynasty
Father Maharaja Martand Rao Mukne (Bhau Saheb)
Mother Maharani Saguna Bai Mukne
Religion Hindu
Occupation Flight Lieutenant in Royal Indian Air Force
H. H. Maharaja Shrimant Yashwantraoji Martandraoji Mukne or Maharaja Patang Shahji Mukne (V) (Dada Saheb) (11 December 1917 – 4 June 1978) was the last Koli ruler of Jawhar State in India and later became a politician. He was born in Jawhar.
Flag Of Jawhar State
Map Of Jawhar State
History
Front View Of Jai Vilas Palace Built By Yashwant Raoji
Mukne's father, Vikramshah Pantangshah, was Raja of Jawhar, a princely state in the Thane district of what was then Bombay Presidency. A benevolent ruler who served in World War I and was granted a nine-gun salute, he died at the age of 42, around 1928, having succeeded his father as ruler in 1917. He had a son and a daughter, the former of whom succeeded him.
Yashwantrao Martandrao Mukne was too young to assume control at the time of his accession, so his mother, Rajmata Saguna Bai Mukne, acted as regent. When he came of age in 1938, he assumed full ruling powers.[citation needed]
He did good works such as by expanding development activities, encouraging the chemical, paper, textile, dyeing and printing liquor and starch industries. He provided free primary education and medical relief, He ran both middle and high schools, a central library and museum, hospital and maternity home. He provided touring dispensaries for rural areas of state. At the outbreak of World War II, He volunteered for services and served as Flight lieutenant for four years in Royal Indian Air Force.
Jawhar State acceded to the newly independent India in 1947, after which Mukne was no longer ruler and entered politics.[citation needed] As a member of the Indian National Congress, he was elected to the 1st Lok Sabha from the Thane, which was a seat reserved for candidates from the Scheduled Tribes. He was subsequently elected to the 3rd Lok Sabha from Bhiwandi and to the 4th Lok Sabha from Dahanu, which was also a reserved constituency.
Education
Born on 11 December 1917, Mukne was educated at Rajkumar College, Rajkot, and at Old Blundell's School and the Middle Temple in England. He was married to Her Highness Priyamvada Raje, a princess of Jath State, and had one son and two daughters. He lived at Jai Vilas Palace, Jawhar, in Thane district
Yaduveer Krishnadatta Chamaraja Wadiyar
(Wikipedia)
Yaduveera Krishnadatta Chamaraja Wadiyar
27th Maharaja of Mysore
Reign 28 May 2015 – present (titular)
Predecessor Srikantadatta Narasimharaja Wadiyar (great uncle)
Born Yaduveer Gopal Raj Urs
24 March 1992
Spouse Trishikha Kumari Wadiyar
Issue Aadyaveer Narsimharaja Wadiyar (b. 2017)
Father Swarup Anand Gopal Raj Urs;
Srikantadatta Narasimharaja Wadiyar (adoptive father)
Mother Tripurasundari Devi;
Pramoda Devi Wadiyar (adoptive mother)
Yaduveer Krishnadatta Chamaraja Wadiyar (born Yaduveer Gopalraj Urs, 24 March 1992) is the twenty-seventh head or "custodian" of the erstwhile ruling family of the Kingdom of Mysore and head of the Wadiyar dynasty. Although he has no official title or role, he is known as Maharaja of Mysore.
Early life and education
Yaduveer Wadiyar was born as Yaduveer Gopal Raj Urs, the only son of Swarup Anand Gopal Raj Urs of Bettada Kote by his wife Leela Tripurasundari Devi of Kallahalli. He has a younger sister, Jayathmika Lakshmi.
Bettada Kote was one of the larger Jagirs (feudal estates) bearing allegiance to the Maharaja of Mysore, and Yaduveer was born a scion of that feudal family. His paternal family is related distantly (but agnatically) to the Wodeyar family of the Maharajas of Mysore, because Yaduveer's great-great-great-granduncle had been adopted into the royal family and had ascended the throne as Maharaja Chamarajendra Wadiyar X in 1868. A closer connection to the royal family exists through Yaduveer's mother. Leela Tripurasundari Devi is the daughter of Kantharaj Basavaraj Urs, ruler of Kallahalli feudal estate (again under Mysore) by his wife Princess Gayatri Devi, eldest daughter of Maharaja Jayachamarajendra Wadiyar, last ruling Maharaja of Mysore.[citation needed] Thus, Yaduveer's maternal grandmother, Gayatri Devi, was a sister of the late Maharaja Srikantadatta Narasimharaja Wadiyar, Yaduveer's adoptive father.
Yaduveer received his education in Bangalore, initially at Vidya Niketan School and then at the Canadian International School. He then obtained an undergraduate degree in English literature and economics from the University of Massachusetts, Amherst.
Accession
Yaduveer Wadiyar's great-uncle, the previous head of the erstwhile royal family Srikantadatta Wadiyar, died childless on 10 December 2013 without naming a successor, leaving the family headship vacant. As per the traditions of the family, and in accordance with timeless Hindu custom, it was left to his widow, now the Rajamaate to adopt an heir to assume the position of head of the family. She and other members of the family, as also the erstwhile senior nobility of the state, pondered the question for over one year. During this interregnum, no celebrations or non-religious observances of any kind were held in the palace, except for the rituals connected to Dasara, which, according to tradition, are never deferred even by the death of the head of the family because it is the connection to honouring Goddess Durga Chamundeshwari, presiding deity of Mysore, in the palace. On this occasion, the "royal sword" was used to represent the majesty of the late head of the family and the rituals were conducted using that traditional device.
The interregnum lasted for more than one year, during which the Rajamate held consultations with members of the family, the Rajaguru and priesthood which traditionally advises the head of the family, and with important members of the erstwhile nobility of Mysore. Finally, on 12 February 2015, fourteen months after the death of her husband, the dowager Satya Pramoda Devi Wadiyar held a press conference in the Palace and announced the name of her 'adopted son designate.' The chosen candidate was Yaduveer Urs, son of Swaroopanand Gopalraj Urs of Bettada Kote, and he was a grandson of Princess Gayatri Devi, the deceased eldest sister of the late head of family. The choice, said the Pramoda Devi, had met with the consent of almost every member of the family, as also of the other eminences temporal and spiritual whose opinion had been sought.
The announcement was met with both relief and acclaim across Mysore state, where people were becoming disturbed at the unprecedented length of the interregnum. The monarchy does not have formal existence at present; the state had been merged with the rest of India in 1948 and the residual titles and privileges of the titular Maharaja had been taken away by the government of India in 1971. The idea was shocking to the inhabitants of the state, who continue to have a strong emotional resonance with the erstwhile royal family. The Srikantadatta had continued to play an important, pivotal role in religious and social ceremonies, and the family is a lodestar and fountainhead of honour for many talented performing artists, musicians, and craftsmen; it continues to have an important role in the cultural life of Karnataka state. Rajamate Pramoda Devi's announced that the customs and traditions of the family, and its bond with the people, would continue as before.
Nevertheless, some slight controversy did arise at the time of Yaduveer's adoption.
Pramoda Devi formally adopted him in a ceremony on 23 February 2015. The ceremony was a private affair, followed by a public procession late in the evening. This adoption made him the natural son of Srikantadatta Wadiyar and Pramoda Devi Wadiyar, and he was formally renamed Yaduveer Krishnadatta Chamaraja Wadiyar.
As head of family
With his anointment ceremony on 28 May 2015, he became, at 23, the twenty-seventh head of the erstwhile royal family of the Kingdom of Mysore. He conducted his first Dasara durbar in September 2015.
On 27 June 2016, over a year after his appointment, Yaduveer Wadiyar married Trishikha Kumari, daughter of Harshvardhan Singh and Maheshree Kumari of the erstwhile Dungarpur royal family from Rajasthan. Yaduveer and Trishikha gave birth to a boy, Aadyaveer Narasimharaja Wadiyar, on 6 December 2017 in Bangalore.
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