SWAMI OMANAND SARSAWATI GURUKAL JHAJJAR HARYANA

[Dudee]

To Sawami Omanand Sarsawati Ji of Gurukul Jhajjar Haryana India

A TRIBUTE

PHOTO
ACHARIYA BHAGWAN DEV


http://www.tankara.com/vinod90.htm

Swami Omanand


Swami Omanand (born 1910) was a freedom fighter, educationist and a
social worker from Haryana in India. He was born in March 1910 in
village `Narela' near Delhi. He was only son of his father. His
father was Chaudhari Kanak Singh. He was a zamindar and `numberdar'
of villages Pana, Mamoorpura, and Narela.

Education

Swami Omanand got his primary education in his village `Narela' in
Musaddi Lal High School. He got Higher education from Sent Stefan
College Delhi. After the sacrifice of Shahid Bhagat Singh, he left
his education of BA midway and joined the Indian freedom movement. He
studied Vedas and Puranas at Gurukul Dayanand Ved Vidyalaya Delhi,
Gurukul Chittor and Gurukul Pothodar, Rawalpindi.

Freedom Movement

Swami Omanand left his higher education incomplete and joined the
Indian freedom movement. Swami Omanand was sent to jail in 1939 for
taking part in Nizam Hyderabad Satyagrah.

Accepted Brahmcharya

Swami Omanand's real name was Bhagwan Singh. He got consecrated in
Brahmcharya and named Brahmchari Bhagwan Dev in 1939. He performed
hard self-mortification. He left the use of salt, sweets, spices etc.
He started wearing clothes of khadi only. He sacrificed everything,
almost everything for the up-liftment of the Jats. He was a man who
had his own values and principles and always lived with them.

Social Services

Swami Omanand left home in 1942 and accepted the post of `Acharya'
and `Mukhya Adhishthata' of Gurukul Jhajjar on the occasion of Diwali
on the special requests of Arya Samaj.
In 1947 he did a great service to the refugees who came from Pakistan
on the division of India. He has been always at the service of human
kind during famines, floods, earthquakes etc.

Swami Omanand did a great struggle for the eradication of social
evils like dowry, intoxication, and extravaganza on social occasions
etc. He believed that the social evils could be eliminated through
democratic Panchayat System.

He visited a number of countries like Japan, Germany,
England, Australia, Russia, Marishus, Africa, Java, Sumatra,
Thailand, Taiwan, China etc. for the spread of Vedic education.

He was engaged in number of social organizations. Such as Chief of
Arya Pratinidhi Sabha, Haryana, Advisor of All India History Council,
Vice Chancelor of Gurukul Jhajjar University, acting chief of
Propkarini Sabha Ajmer, member of the senate of Maharishi Dayanand
University Rohtak and Gurukul Kangra University, associate of Arya
Pratinidhi Sabha etc.

He was the founder of Kanya Gurukul Narela. He was also the founder
of Jhajjar Gurukul University. His collection in the museum is
awesome. Besides, there are many books on Jats written by him which
one can find in Gurukul's library.


Awards

Swami Omanand was awarded `Rashtriya Pandit' by the government of
India and `Sanskrit pundit' by the Haryana government for the
services rendered by him. He was also awarded `Vidyamartand' by
Gurukul Kangra Haridwar.

Reference
Jat Samaj: Agra, June 1999
******************************
Note: I request to provide information about his death and last
period of his life.
******************************
Laxman Burdak

MORE INFORMATION ABOUT SWAMI OMANAND JI


I am sorry to inform all the members that we have lost 2 great jat
Educators last year 2003
First Subhsani devi- Padamshri Vc Gurukul Khanpur Klan District
Sonipat Haryana who died at the age of 90.
It was his father Bhagat Phul singh who started Gurugul Bhanswal For
boys & Gurukul Khanpur klan for Girls in 1925.
Bhagat Phul singh also started Sudhi Andolan in Arya samaj With
Sawami Sardhanand ji to convert mula Muslim Jats to Hindu Arya Samaj.
It was too much for muslims fanatics- they made Bhagat Phulsingh
Shaheed.
This was too much for a young Jat boy name bhagwan singh born in a
jat family of Narela Delhi. The only son with 350 bighas of canal
rich land in Delhi area. The parents want the boy to finish his
college education & get married- settled down as rich jat landlord.
But this Young jat boy inspired by Saheed Bhagat singh- Ch sir Chhutu
Ram & other freedom fighters joined the freedom movement and went to
jail many times. He joined the Arya samaj movement at a very young
age. Sawami Sawantantraanad ji were his Guru- after doing Of 4 vedas -
6 sastaras. He became Sastri Achariya. After study he asked for
blessing from his Guru teacher. The guru asked him to take the
mission of Arya Samaj to Every village to Rural India- Give the
message of knowledge & Maharisi Dayanand Sarsawati to rural poor
masses of India- Give them Education.
This Young boy came home & told his parent his mission of life. not
to merry- be sadhu- sanasi- baramchari all his life.
He came to a rural remote area of Haryana. His mother belong to that
area village Gochhee. So he known to the area - its people &
backwordness,-.
He started Gurukul Jhajjar & became Achariya Bhagwan Dev.
He started & managed 55 guruguls in Haryana- all over India.
He donated his 70 acres of land at village Narela to Kanya Gurukul
Narela Delhi.
He was president of World arya samaj- Propakarani sabha Ajmer.
He started many social movements- Nasa mukati Anadolan- Goraksya
Anadolan- Anti -DOWRY Movement & Sudhi Anadolan.
He became Sawami Omanand Sarsawati & took the message of peace-
love & brotherhood to every corner of The world.
He stayed in London with my family for 2months & spreads the message
of VEDA- ARYASAMAJ- YOGA & Indian Culture.
He started the cancer hospital at Jhajjar & giving away free medicine
to all.
He was a great reformer-Educationest- Socialworker & historian.
He has written many books on history-
HARYANA KY VIR YODAYA
BHARAT KI PARACHIN MUDARAYA
He visited many museums in the world including UK & USA
HE Visited BRITISH MUSEUM IN LONDON WITH ME FOR JAT HISTORY& INDIAN
HISTORY.
He know many ancient languages- SAnskrit- PALI- PARAKARIT- HINDI URDU-
PANJABI - about 18 languages.
He was creator - Founder of GURUKUL JHAJJAR MUSEUM - FOR THIS WORK
OF ART USA CAN GIVE ANY PRICE. HE was offered & aproached.
He Died at Jaipur GOLDEN HOSPITAL DELHI ON SUNDAY 23-03-2003 at the
age of 93. When I met him last year he told me . he will live another
7 years up to the age of 100. He was very active until last month.
May god bless his noble soul
& send Another guide to jat community & humanity.
He was guide- GURU & father figure to me & Many of us
India lost a true son & friend of poor
FOR MORE DETAILs GURUKUL MUSEUM WEBSITE PLEASE SEE
http://jhajjar.in/gurukul.htm


Dharmpal dudee

[Ravi Chaudhary]

To Sawami Omanand Sarsawati Ji of Gurukul Jhajjar Haryana India


Dharmpal dudee

Could yopu list the books written by

Are thye still available?

If so where?

What are the prices?

I would like to get the fulll set.

Can I get them in delhi?

Ravi

[Dudee]

http://jhajjar.nic.in/gurukul.htm


Dear Ravi ji
Yes you can get all the books from Gurukul Jhajjar museum.
Kanya Gurukul Narela Delhi is also birth place of swami ji.
You can also get some of his books from Delhi - Narela Gurukul.


Cheers

[Dudee]

GURUKUL, JHAJJAR MUSEUM: UNIQUE IN HARYANA

The Archeological Museum of Gurukul, Jhajjar is probably, the biggest museum in Haryana. It comes in the picture in the year 1959. The Director of this museum Swani Omanand Saraswati has collected the antiques under one roof from various parts of the country.

It has the vast collections of antique coins as well as the rare and beautiful variety of status, idols and idolatrous in it. It has variety of antics from all over the Haryana, Rajasthan, Punjab, Ahichchhatra (Bareli) and Koushanbhi (Alahabad).

In the year 1995, during the Indo-Japan Festival in Japan, some of the antique & rare pieces of idols had been taken to exhibit there, which proves its importance and insured then for lacks by the Indian Govt. According to the Director of the Museum the idols, which had been exhibits lead lines in the Japaneese Newspapers and Magazines then. A part from these the museum has consists a large number of big and small sizes of idols and statues from Rampart Period. Some of it are;

Panchwati’s Deer Statue (at the time of Sita’s Kidnapping) Photographs of phallus of Word Shiva from Gupt paring and the lusting of boar by Bharata, the great son of Shakuntala & Dushyanta attracts the visitors. More to these are lord Vishnu’s 5’, Lord Ganesha’s 2’ and the breast plate (looks like of vaidic period) made by the milkman Dharamvir Arya, forcibly draws one’s attention.

A wooden chain with no joints, made by the local craftsman and the articles used in agriculture in miniature from inside the bottle are the magnificent examples of art and craft. Adding to its special is an unbelievable charpai is being kept. Unlikely to the common are its design of viewing has made it very special. It shows the scene of the historic Chakravyuha of Mahabharata period in its other part there is image of chessboard too. Here, one can see the Nilgiri’s huge pot, the barrels, made by camels skin old scripture, pictures, art pieces utensils idolatrous and variety of small thing made from brass and bell metal and tusker.

The greatness of this museum is that here there are 427 copper leaves in it, where the Satyartha Prakash has been written and each one is weighing of 2.5 kilograms.

In 1983 it casts about 2.5 lacs to make it write an. There are large no. of scriptures, ranograpty, philosophy mythology, therapeutic literatures from Ramayana and Mahabharata periods available here.

Not this too much, one can have the privilege of seeing a healthy collection of antique coins in this glass boxes. A part from Roman, Unani , Gupt, pall an, chol, Gurger, Pratihar, Chouhan, Khitaji, Tuglak, Ledhi, Bahmani era it has a good no. of currency from Nepal, Bhutan, Sri Lanka, China, Pakistan, Japan, Thai Land , Berma, Russia, Canada, Australia, France, England etc. also. One can also see the dies of those currencies from various eras.

In its huge halls the idols and statues from different periods gives a new charm to this museum. The chief of these are……………….

There is a vast collection of arms and ammunitions from Mahabharata and Moughal eras, which are made form bronze and bell metal.

The Gurukul museum is having its own literary institution. Through which it throws the rays of knowledge of its literatures to the people.

Rare of Rares


In this museum a unique stone is being kept. It was found from the hills of Kaliyana (Dadri). The speciality of this stone is its unique flexibility, which is the amusing of its own kind.

Home Contact Us Next

[Ravi Chaudhary]

http://jhajjar.nic.in/gurukul.htm


Dear Ravi ji
Yes you can get all the books from Gurukul Jhajjar museum.
Kanya Gurukul Narela Delhi is also birth place of swami ji.
You can also get some of his books from Delhi - Narela Gurukul.


Cheers

I need more details

I cannot see myself travelling to Jhajjar .

What about Delhi, is there an address, a telephone number, do they respond to e mail ?

Ravi

[Dudee]

DEAR RAVI
Thank you very much for the honour and responsibility of a Moderator
on Jat History group. I will try my best to serve this group. At the
mean time i like more active co-operation from all members.
swami Omanand was a great historian.
He has written much more books. The list i posted on Jatworld & Jat
history group recently.

Swami Omanand Abhinandan Garanth his life story is published . I will
present to you & Jathistory group very soon in near future.
Dharmpal


Ravi Chaudhary <ravichaudhary2000@yahoo.com> wrote:

Does anyone have a biography opf Swami Omanand?

Apart from being a Spiritual leader, reformist and educationist, he
was also a respected scholar and Indologist. He was the head of the
Arya Samaj Gurulkul in Jhajjar, Haryana, where he set up a large museum


I am aware that he wrote at least two books

1. Haryana ke Prachin Mudrayak, (Ancient Seals of Haryana)

2. Coins mints of the Yaudyeyas( also in Hindi)

Does anyone have more information?

[dharmpal]

: Yaudheyas, Yautiyas, etc


The Pseudo-Ushinaras are found in the subcontinent, but if their
identifications are correct, they can be found also from the
peripheries to far-away territories.

Ambasthas, through their Prakrita form Ambattha, in the Paropamisus:
The Ambautai of Ptolémy. (unnecessarily connected with the word Kamboja
etymologically, as k/zero Variants)

Yaudheyas: with the Yautiya (Utioi) in Kerman, Iran. It makes sense,
because these Yautiya (Utioi) are mentioned with tribes in Indian
territories.
See Herodot 3.93: The fourteenth province was made up of the Sagartii,
Sarangeis, Thamanaei, Utii, Myci, and the inhabitants of those islands
of the southern sea on which the king settles the so-called displaced
people. (Herodot 7.68: The Utians and Mycians and Paricanians were
equipped like the Pactyes)

Krimiras: probably with the Kimmerians (originally krimmerians, for
they gave their name to the Krim). One of their kings was
Dugdammi=Lygdamis. One Dugdammi was father of Sandakshatra, an IA
looking name, in the time of the Kimmero-Scythian rise in Manna-
Zikirtai, a buffer state between Urartu, Assyria and Media Magna.

Navas: They are the Nava Rashtras on inner Indian soil, but what their
connection outside is, is not clear. It would be to perhaps too daring
to connect them with the Avestan Nao-tara (Nava-tara: comparative grade
of Nava), the family of Aurvataspa-Vishtaspa-Spentodata.
But anyway, they might be expected too in Iranic areas, like their co-
branches.

[Dudee]

http://prabhu.50g.com/earliest/yaudheya ... story.html

http://murugan.org/research/suresh.htm

[Dudee]

http://jind.nic.in/history.htm

HISTORY OF JIND DISTRICT


ANCIENT PERIOD MEDIEVAL PERIOD JIND STATE
PRAJA MANDAL MOVEMENT

ANCIENT PERIOD :


The area in which the Jind district lies formed an integral part of Kurukshetra in the traditional geographical account. It derived its name after Jainti, an ancient tirtha mentioned in the Mahabharata and the Padma Purana, founded in honor of Jainti, the goddess of victory. According to a local tradition, the goddess was invoked by the Pandavas for victory in the battle against the Kauravas.



The antiquity of the district is established on the basis of the discovery of the Pre-Harappan, the Late-Harappan and the Painted Grey Ware pottery at various places from the district and the mention of its tirthas in the Puranas corroborates it.



The district was first occupied by a pre-Harappan Chalcolitic agricultural community whose pottery has been recovered from a number of places such as Anta, Morkhi, Beri Khera (tahsil Safidon); Balu, Hatho, Rani Ran (Bata), Pahlwan, Dhakal (tahsil Narwana); Birbaraban, Barsana, Pauli, Karsola (tahsil Jind), etc. It is not yet possible to state from where these people had moved here or to throw much light on their socio-economic life. However, on the basis of the evidence of the nearby pre-Harappan sites like Mitathal (Bhiwani district), Siswal, Banwali and Rakhigarhi (Hisar district), it may be stated that these people possibly lived in mud brick and thatched roof houses, used wheel-made pottery, terracotta and copper-made objects.



Ritauli, Birbaraban, Pauli (Jind tahsil), and Balu (Narwana tahsil) have yielded pottery of the mature Harappan culture.



Further the existence of the classical Harappan site of Rakhigarhi(Hisar District) about 15 kms from Jind suggests the existence of such sites also in Jind district, but in the absence of excavations, it is not possible to go beyond this surmise. After the Harappans, the region was inhabited by the late-Harappans (1700 B.C.-1300 B.C.) whose pottery has been recovered from many places in the district. No Late-Harappans site has so far been excavated in the district , but on the basis of the evidence from the adjoining areas like Mitahal ( Bhiwani district ) , Bhagwanpur and Mirzpur (near Raja Karna Ka Kila, Kurukshetra District), etc. it appears that the pepole representing this culture lived in mud bricks houses , used oval ovens and thick sturdy red-ware, well levigated and burnt.The discovery of painted and incised terracotta figurines, possibly indicates their belief in animal worship.



About 1000 B.C., with the advent of the painted Grey Ware people, generally associated with the Aryans, a new era dawned upon this district. The people representing this new culture settled on the banks of the holy rivers Sarasvati and Drishadvati, and the region came to be known as the holy land of Kurukshetra. Thus the district of Jind formed the southern boundary of Kurukshetra is indicated by a later cultural development in the form of Yakshas or Dvarapalas at Ram Rai (Jind tahsil) and Barta (Narwana tahsil). The sacred Drishadavati ,in fact, passed through some places like Hat, Assan, Brah, Jind, Dhundwa and Ramrai. The mention of various tirthas of the district in the Mahabharta and the Puranas points to the continuance of activities of the Aryans, The region came under the sway of the Vedic Bharatas, Purus and the Kurus and was included in the kingdom of the Pandavas under whom it touched the hight of glory. King Parikshit, grandson of the Pandavas had his second capital at Asandivat (Asandh in Karnal district), very close to the Jind district. Parikshit, however, lost his life in the struggle against the Nagas of Taxila. This defeat, later avenged by his son Janamejaya, is symbolised in the epic tradition of the snake sacrifice which possibly took place at Sarpi Darvi of Safidon.



It may safely be inferred that this area was also included in the kingdom of the Kurus, which was one of the sixteen Mahajanapadas in the 6th century B.C. mentioned in the Buddhist literature. It was a part of the Nanda Empire, and its people are included by Panini among the warrior communities (Ayudha- Jivins) of Punjab.



Later on, these people may have possibly assisted Chandragupta in his war of liberation against the foreign Greeks. Archaeological remains of pre-Mauryan and Mauryan times have been recovered from a number of places in the district. Furthermore, the discovery of an Ashokan Edict at Topra, pillars at Hisar and Fatehabad and stupas at Chaneti and Thanesar in the adjoining districts suggests inclusion of the Jind area in the Mauryan empire.



After the fall of the Mauryas, the region witnessed the rise of several important republican people. Among these the most important were of course the Yaudheyas who spread over an extensive area from Ludhiana to Bharatpur in Rajasthan. The Yaudheyas later submitted to the superior power of the Kushanas whose coins have been found throughout Kashmir, Punjab, Haryana, Mathura and other regions. An Athsho (an Iranian fire deity) type coin of Kanishka was recovered from village Anta (Safidon tahsil). The Sonipat hoard of Kushana coins, their coin moulds from Narangabad (Bhiwani district) and crude imitation of coin types of Vasudeva I from other places including those form this district, and also the discovery of typical pottery of Kushana times from the district suggest that the Kushanas ruled here. With the decline of the Kushanas power after Havishaka (138 A.D.) the Yaudheyas again asserted their independence some time during the third century A.D. Their coins belonging to this period have been found throughout Haryana, e.g., Sonipat, Rohtak, Raia, Anawali, Karontha, Narangabad, Hansi, Sirsa, Hisar, Assan, Jaijaiwanti and Anta. In the fourth century A.D., the region alongwith the Yaudheyas submitted to Samudra-Gupta and after the fall of the imperial Guptas, to the Hunas. In the seventh century A.D. it formed part of the region called Srikantha and was under the Pushpabhutis of Thanesar. Under the Pushpahautis, the region attained the pinnacle of glory but after the death of Harsha what became of the region is not precisely known. Towards the end of seventh century A.D., the army of Yasovarman, the king of Kanauj passed through this region. In the ninth and tenth centuries, the district formed part of the Partihara empire whose inscriptions have been found at Sirsa, Pehowa and Delhi. Later on, the Tomaras, the feudatories of the Pratiharas came to power here.



As indicated in the Palam Boali and Delhi Museum inscriptions, the Tomaras ruled the Haryana country from their capital Dhillika, modern Delhi till the middle of Twelth century when they were over thrown by the Chahamana Vigraharaja IV (Visaladeva). Hansi, Sirsa, Pinjore, and Bhatinda were the chief centres of political activity during this period. The Chahamana supremacy in this region, however, could not last long. The defeat of the forces of Prithyiraja by Shihab-ud-din (Muizz-ud-din) Gauri in the decisive battle of Tarai (1192 A.D.) and the fight of Prithviraj towards Sirsa, his capture and subsequent death , gave a definite turn to the political fortune of the region. With almost the whole of the north west of India, It passed on to the Muslim rule for centuries to come.



Top of the Document



MEDIEVAL PERIOD :


After the demise of Shihab-ud-din Gauri, Qutb-ud-din Aibak, his favorite general established Turkish rule in northern India in 1206. The Haryana territory, including the present Jind district, formed a part of the Sultanate of Aibak who placed the district under the Iqta of Hansi. Officers mostly belonging to the army, were put incharge of the administration to preserve law and order and collect taxes, in the towns of Jind, Dhatrat and Safidon. The villages were left to themselves; none interfered in their affairs if they paid their revenue in time.



This position continued throughout the reign of Aibak and his successors, up to A.D. 1283. But the Khaljis under Ala-ud-din, the greatest of the kings of this dynasty made definite changes. He took the region in his tight grip by placing it under direct control of the central government. The change was for the worse. Ala-ud-din squeezed the people of their incomes in such a ruthless manner that they literally became paupers. Unfortunately the two Tughluqs Ghiyas-ud-din (A.D.1320-1325) and Muhammad Tughluq (A.D. 1325-1351) who came after him were in no way better than him.

However the third Tughluq Firoz (A.D. 1351-1388) behaved differently; he undid what his predecessors had done. He reduced the land revenue, exempted the peasants of several taxes and provided them with many facilities. In 1355-56 he brought water to the thirsty soil of the district. He took out a canal from the Yamuna which entered the district at Anta, and thence flowing through the present Jind tahsil from east to west in the line of the old Chutang nadi past the town of Safidon and Jind, reached up to Hisar.



Firoz also made some administrative changes here. He created a separate Iqta of Safidon; and placed the entire area of the present district under its Mukta, Yalkhan, a trusted noble. He also changed the name of Safidon to Tughluqpur.



After Firoz’s death (A.D. 1388), the district felt the full force of those deadly discords which rent the Delhi Sultanate. Along with the other territories in Haryana, Jind slipped out of the hands of the Tughluqs. The people became quite assertive and accepted only the local authority.



There is one important event of this time which needs to be mentioned. Timur launched a fierce attack on northern India in A.D. 1398. He entered Haryana from Punjab side and overran the districts of Sirsa and Hisar. Fortunately, the district of Jind did not suffer much at his hands; during his march from Tohana to Kaithal and then from Kaithal to Panipat he touched only the outskirts of the district except for a short distance of a few kilometers from Moana (a small village near the Karnal-Jind border) to Safidon and a little beyond. The inhabitants of these places ran away before his advent and the invader could not lay his hands on any thing except for burning the fort of Safidon.



After Timur’s return from India, the same old situation again arose. There was no king and no government for the people of Jind for quite some time. The Sayyids could not effect any improvement in the situation, but their successors, the Lodis brought the distrcit under their control in A.D. 1451 and retained it until 1526 when Babur, the founder of the Mughal empire in India snatched it from the weak hands of the last of their rulers, Ibrahim Lodi.



Babur gave the entire Hisar division including the Jind district to Humayun as a reward for his meritorious services during the last campaign. Humayun retained it until 1530 when Babur died and he himself became the king of Hindustan. Subsequently, the Faujdar of Hisar controlled the district until 1540, when Humayun was driven out of his empire by Sher Shah Suri.



Sher Shah was an administrative genius. He divided his whole kingdom into sixty six sarkars. Jind came, as in the earlier time, under the Sarkar of Hisar. Its administration was carried out by two officials, namely, Shiqdar-i-Shiqdaran and Munsif-Munsifan. Unfortunately there is no direct evidence to give the exact number of parganas into which the district was then divided, but it is surmised that they were three. The parganas were controlled by Shiqdars, Munsifs and junior officials, like Qanungos, Khazanchis, etc. The smallest unit of administration was the village which was administered by the Muqaddams, and Panchayats; Patwaris and Chaukidars helped in discharging their work. Sher Shah ruled for only five years (1540-45). There was peace, prosperity and tranquility every where during his short rule, but not after him. The Mughal Emperor Humayun took advantage of the new situation and wrested his lost kingdom from them. Jind district again came under the Mughal sway (1555).



Humayun’s death within a year threw confusion all around. But his son, Akbar, not yet 14, effected improvement in the situation after his victory over Hemu in the second battle of Panipat, 1556.



The Ain-i-Akbari does not give the number of villages in the different mahals or in the aggregate. It, however, makes reference to a brick fort at Dhatrat. Jind had, interestingly, no fort at that time. The administrative machinery that controlled the villages, mahals and sarkars was of the same type as was found in this region in the time of Sher Shah.



The above administrative set-up remained intact during the reign of Akbar’s successors-Jahangir (1605-1627), Shah Jahan (1627-1658), and Aurangzeb (1658-1707).



The situation however, underwent drastic changes after the death of Aurangzeb in 1707 which ushered in an era of chaos and confusion. The imperial authority ceased to carry any awe with it and people stopped caring for it. In Jind, the sturdy Jats, Rajputs, Ranghars and Ahirs became disorderly and would not pay land revenue to their old masters or accept their authority. Their villages surrounded by mud walls were like fortresses which could only be reduced by artillery and a large force which the local haqims could not always muster.



Top of the Document

JIND STATE :


One Gajpat Singh, a great grandson of Phul, the founder of the Phulkian Misl, one of the 12 confederacies of the Sikhs in the 18th century took advantage of the above situation. He took part in the attack of the Sikhs on the province of Sirhind in 1763 in which Zain Khan, The Afghan governor of the province was killed. Gajpat Singh occupied a large tract of the country including Jind and Safidon as his share of the spoil. He made Jind his headquarters and built a large brick fort there.



In 1772, Emperor Shah Alam conferred upon Gajpat Singh the title of Raja. From this time onward, the Sikh chief ruled as an independent prince and coined money in his own name The Delhi authority failed several times to bring him under its control. In 1774 a serious quarrel arose between Gajpat Singh and Himir Singh , the then ruler of Nabha . Gajpat singh used force and took possession of Amloh Bhadson and Sangrur ,by the intervention of the ruler of Patiala and other friends . The first two places were restored to Nabha but Sangrur then a village was retained.



Raja Gajpat Singh’s Daughter Bibi Kaur married Sardar Mahan Singh Sukrachakla and became the mother of famous Maharaja Ranjit Singh. This must have enhanced Gajpat Singh’s prestige. Moreover his strategic position in the North-Western corner of the Rohtak region made it easy for him to have his hold over some parts of Haryana –Gohana, Hisar etc. which he and his successors held until the beginning of the last century.



Raja Gajpat Singh died in 1786 and was succeeded by his son Bhag Singh at a very tough time. But he overcame this serious menace with the help of his brother chief of the Cis-Satluj tract and the Marathas.



Bhag Singh was a shrewd man. He was the first of all the Cis-Satluj princes to seek an alliance with the British . In 1803 he assisted Lord Lake in his way against the Marathas and received confirmation of the Gohana estste. He also prevented his nephew Maharaja Ranjit Singh from espousing the cause of Jaswant Rao Holkar,.The British recognised in him a great friend and ally and showed him many marks of favour and regard.



Raja Bhag Singh suffered a severe paralytic attack in March 1813. Unfit to run the administration of his state, the ailing chief wished to appoint Prince Pratap Singh the ablest and wisest of all his sons as his regent to do his work . But the British government to whom the anti-British bearing of the prince was known stood in his way and got Rani Sobrahi appointed in place of the price in 1814. This was unbearable for Paratap Singh and he raised the standard of revolt on June 23, 1814. He being a popular figure the state forces also revolted and joined him forth with. With their help the prince lost no time in occupying the Jind fort and established his government after putting the Rani the puppet of the British government to the sword.



This alarmed the British authorities very much and the British resident at Delhi sent his force against Pratap Singh , the prince thinking that he would not be able to give a fight to this force from the Jind fort, retired to a relatively stronger position at Balanwati , a fort in the wild country about Bhatinda. The British attacked him with full force and after a fierce fighting for some time Pratap Singh had to leave this fort and take his position in the country on the other bank of the Satluj after crossing it at Makhowal . Here he was joined by Phaula Singh Akali.



Pratap singh remained with Phaula Singh at Nanpur Mokhowal for two months and persuaded the latter to assist him actively at Balanwali. When the British came to know that Phula Singh had crossed the Satluj, they directed Nabha and Malerkotla rulers to attack him. Balanwali was then invaded by Patiala troops and was almost prepared to surrender when its defenders heard the approach of Phula Singh. They at once broke the negotiations while Pratap Singh went in advance and with a few men threw himself into the fort. The Patiala troops marched to intercept Phula Singh who was unable to relieve the fort and retired towards the Satluj. The British directed Nabha and Kaithal chiefs to help Patiala troops. Balanwali Surrendered and Pratap Singh was taken a prisoner and was placed under merely a nominal restraint. Pratap Singh later fled to Lohore. Maharaja Ranjit Singh refused to give a shelter to Pratap Singh and gave him up to the British who placed him in confinement at Delhi where he died in 1816.



The administration of Jind was entrusted to prince Fateh Singh. Though Raja Bhag Singh did not like the arrangement, yet he did not oppose it. In fact, he had neither the will nor the means to do it. Bhag Singh died in 1819, and Fateh Singh succeeded him. He ruled for a short time only and died three years later (1822). Now Sangat Singh, (11 years old) succeeded him. He hated the authority of the British which the latter noted with grave concern. But, before they could think of dealing with him he died a sudden death on November 2, 1834. Annoyed as the British Government was with the deceased Raja, they forfeited a number of his estates in Ludhiana, Mudki, etc. (about 150 villages) and in the trans-Satluj region (Halwara, Talwandi, etc.). The latter estates were given to Ranjit singh.



Since the deceased Raja left no male heir behind him, Sarup Singh, his cousin succeeded him. He was very friendly and loyal to British, but not to his people, especially of Balanwali. They did not relish the change and organised themselves to oppose him. Gulab Singh Gill, formerly a Risaldar in Jind army and Dal Singh, brother-in-law of Prince Pratap Singh, were their leaders. The rebels got a good deal of inspiration from Mai Sul Rai, the widow of Prince Pratap Singh. A British force was dispatched against the rebels in early 1835. By March the ranks of the rebels had swelled a good deal. The people of the neighboring villages like Bhai Chakian, etc. and the Akalis of Gurusar, a place of pilgrimage had joined hands with them. The villagers fought well, but being inferior to their enemy in military knowledge, strategy and tactics, arms and ammunitions, they lost the day. Their casualties in the action were quite heavy, Gulab Singh being one of them. Dal Singh and Mai Rai were apprehended and put behind the bars, along with their supporters. And thus ended a popular revolt after much bloodshed and cruelty on the part of the British government.



Raja Sarup Singh gave great help to the British government for his selfish motives. In 1857, immediately on learning of the outbreak, he conducted his troops to Karnal by forced marches and undertook the defence of the city and cantonment. He then sent a detachment of his troops to north of Delhi, thus enabling the Meerut force to cross the Yamuna and join Sir H. Barnard’s column. The Jind forces marched in advance of the British army recovering Samalkha and Rai, securing the road and collecting supplies for the army. They were complimented on the field by the Commander-in-Chief, who sent one of the captured guns to the Raja as a present. In the assault of Delhi also the Jind troops took a prominent part. Resultingly Dadri and Kularan were made over to the Raja, privileges of full sovereignty were granted to him and his successors in perpetuity and honorary titles were conferred on him

Raja Sarup Singh died in 1864. He was succeeded by his son Raghbir Singh. Immediately after his installation, Raghbir Singh was faced with a serious revolt of the peasantry in the newly acquired territory of Dadri. In May 1874, the poor exploited peasants of about 50 villages in this tract led by their local Chaudharis and Hakim and Kasim Ali rose en- masse captured police station arrested Thanedar and proclaimed the end of the Raja’s rule. This was a big challenge to Raja who immediately marched in person at the head of a big army. His first attack was on Charkhi (14 May), where 1500-2000 persons of the rebellious villages had collected and entrenched themselves. They resisted the Raja to the last but ultimately they were defeated and their village was burnt. Next, Mankawas was attacked, captured and destroyed. However the two defeats did not dishearten the brave villagers who gave a tough battle to the Raja at Jhauju (16 May). But here also they shared the same fate and defeat quelled the rebellion once for all. The Raja punished the leaders but permitted the Zamindar to return and rebuild their ruined villages.



The Raja also took side of the British Government on the occasion of the Kuka outbreak in 1872. Again when the second Afghan war broke out six years later he gave help to the British with man, money, and material. The British government conferred the title of Raja-i-Rajgan on Raghbir Singh.



Raghbir Singh died in 1887. His only son Balbir singh had died during his own lifetime and therefore his grandson, Ranbir Singh, Then only 8 years of age, succeeded him. During the period of his minority, a council of regency administered the state, during this regime the state troops took part in the Tirah campaign of 1897. He was interested in full ruling powers in November 1899.



During the first world war, Jind maintained its loyal tradition by placing all the resources of his state at the disposal of the government .The Jind Imperial Service Regiment was on active service for about three and half years in East Africa; States war gift amounted to over 24 lacs ; while the total loan raised in the state amounted to eleven and half lacs.The British Government thanked the Maharaja very heartily after the war .

Top of the Document



PRAJA MANDAL MOVEMENT :


The Raja as indicated above was very loyal to the British but indifferent toward the prosperity of his subjects. Instead of looking after their welfare, he effected their economic exploitation. The poor and ignorant masses groaned under the exploitation by the Raja.



In the first quarter of the present century when winds of political awakening and enlightenment reached even the remotest corners of the country , the pepole of Jind were also affected . They became conscious of their pitiable conditions and began to ponder over has to how to get over these difficulties . The formation of all India state pepole’s conference in 1927 at the Punjab state Riyasti Paraja Mandal the following years showed them the way . They too , established the Jind state Parja Mandal however in the condition which were then in vogue , No open memberhip drive of the Mandal was possible . Members were recruited secretly . Parja Mandal would appear to have been established at Narwana . and other places in sport of National movement The Sikh peasants joined the Paraja Mandal Movement and they launched the stir against the Raja . The agitators as they were called then led their main attack on the enhanced revenue rates., corruption and high- handedness of the Chief Minister of the State Raja Ranbir Singh took a stiff attitude and the stir does not seem to have achieved any big success but this did not dishearten the people. In the late Thirties the Parja Mandal Movement sepread to almost all parts of the state, the branches of Parja Mandal were opened at Sangrur, Dadri, Jind and at several big villages in the region.





The Praja Mandalist waged a long stubborn struggle for the reduction of taxes, abolition of begar and popular representation in the Government. Their efforts bore fruits, through belated and the Raja accepted their demand for an elected assembly and formed a representative government on 18th January, 1947 with five ministers; two Praja Mandalists, two Akalies, and one Muslim. The Raja had power to veto any decision of his cabinet.



This arrangement did not satisfy the people especially in the Dadri region, where they rose in revolt in February, 1947. They courted arrests in large number and formed a parallel government of their own. This compelled the Jind authorities to invite the president of the All India State Peoples Conference for negotiations. On his advice the people withdrew the movement. The state authorities promised to look into their grievances and released all the Praja Mandalists who had been arrested.



When India got independence (August, 1947), a non-official poll was taken by the Jind State Praja Mandal in Jind and Dadri to ascertain the views of the people about their future whether they wanted to merge with Punjab or stood for a separate state. The majority of people voted for the former proposal . But the government merged the state with the newly- created state of Patiala and East Punjab State Union(PEPSU) on July 15, 1948



With the formation of the Patiala and East Punjab States Union (PEPSU) in 1948, the state was grouped into eight districts namely, Patiala, Barnala, Bhatinda, Kapurthala, Fatehgarh Sahib, Sangrur, Mahendragarh and Kohistan(Kandaghat). In 1953, the number of districts was reduced to five, by merging Barnala with Sangrur and Kandaghat and Fatehgarh Sahib with Patiala. Thus the Sangrur district comprised five tahsils, namely, Barnala, Malerkotla, Sangrur, Narwana and Jind.



During the reorganization of the Punjab in 1966, the Sangrur district was bifurcated and Jind and Narwana tahsils were allocated to Haryana and were constituted into Jind district. The Jind tahsil was bifurcated into two tahsils of Jind and Safidon in 1967. In January 1973, 54 villages of Kaithal tahsil were transferred to Jind district, 43 going to Jind tahsil, 5 to Safidon tahsil and 6 to Narwana tahsil. One village namely, Barsola was transferred to Jind tahsil from Hansi tahsil of Hisar district in 1974.

[Dudee]

The Gurukul with "Nou Rattan" Jhajjar, Haryana

Chacha Dhrampal or bhaio or bhano Ram-Ram. I have join this site very late. But my interest towords the "Kaum" has been very firm since the day, I dont remember when the idea of "Kaum" entered my head. Now, I can only say the "Kaum" is supreme. Chacha Ji their has been lot of reference of Gurukul Jhajjar and the Great Swami Omanand Saraswati Ji. First time I met him 8 years back at the Gurukul. After that he was kind enough to show me the " Nou Rattan " and the Great Museum which he single handly esteblished. I was amased the contribution he has made towords our "Kaum" and more than that to this country. Few years back I read an articale in some Hindi newspaper. Where it was written that Swami Omanand Ji was a first person who esteblished a museum in India. It was some where in Delhi. What a great human being he is.
Today if somebody wants to relate himself to the past kindly see the Jhajjar museum. What a great job this old man has done.

If somebody has got interest to see this great institute is most welcome to contact me. I am located in Gurgaon and have business esteblishment just few kilometers from Gurukul.

Kindly feel free to communicate with me if you have got some interest t see the Gurukul.

SWAMI INDERVESH
Swami Indervesh EX MP is DHAKA GOTRA JAT. He is from Village Sundana in Rohtak and was in Gurukal and still related to the gurukal.

Sawami Indervesh is president of Haryana Arya Partinidhi Sabha. Sawami Omanand is president of world Arya Samaj-Saravdesik Arya partinidhi sabha.When sawami elected president we welcomed him in a public function at Charkhi Dadri & Bhiwani. Sawami Indervesh and all haryana leaders were there later SAWAMI JI PERFORM HAVAN IN OUR HOUSE IN BHIWANI. SWAMI INDERVESH WAS IN US LAST YEAR.
MUCH MORE ON THIS SOON.
RAMRAM

DHARAMPAL

It is never to late to do a good deeds in life.
I have very close relation with Sawami Omanand JI.
He came to london in world conference in 1980.
Swami omanand ji & Swami Deva nand of gurukul Aryanagar Hisar stay with me for 2 months,done havan satsang vedparchar in UK.
He also done some research in British museum London.
I am very grateful so Sawami ji that he performed havan satsang in our homes at village-Ghasola,Bhiwani & London.
Sawami JI Honoured me with 4 vedas-6 sastaras & history books in a public meeting in Rohtak.
He visited our hose in village and took me gurukal Jhajhar show me the museum & welcome there to stay over night.
He inspired me to write the book on Indian martyrs-France to Kargil.
He is also a patron of our Shaheed DHam trust Bhiwani.
The currency notes& coins which you have seen in the museum are donated by me in Gurukul Jhajhar&Kanya Gurukul Nareala Museums.
I got lots of thing to tell about the great SAWAMI JI.
MAY GOD BLESS HIM LONG LIFE


CANCER HOSPITAL

Dear chachji ram ram

last time i visited gurkal was the day when swami ji laid the foundation stone of cancer hospital at jhajjar- rewari road.iam agreat admirer of this institution. i call swami ji an institution because his cotribution toward society has been to that level. Swami ji after playing a major role during independance selected Jhajjar as his "Karam Bhumi" in early 50's. In his own words he selected this place because it was one of the most backword places of Jats. Then his crusade against illitracy, superstition and "Bhramanwad" started here. To a great extent he managed to contribute in this area. To my mind no individual has done this job so fantastically as swami ji. If, I am not wrong he knows 14 languages and has written on many subjects. He has been very vocal about today's politics. The recent example was enforcemant of prohibition in Haryana. The change of government his doing through the people of Haryana. One of my close relative Late Ch. Sumer Singh Punia of Sarupgarh was highly commited to his ideas and he worked under his supervision throughout his life. I really dont have words to express Swami Ji's contribution in so many fields. Now a word of caution since ageing biological phenomenon. It is taking its tall towords the present institution also. Whenever, I speak to people go to Gurukul, see the politics of Arya Samaji's whether it is "Math" of Dadri or some other place things are alarming. All those people who are in line to take over Swami Ji's legacy are not even worth of running their own household. It is realy sad. I only wish Swami Ji had given some thought to this. I wish I am wrong and we get a last surprise from him. Otherwise it is going to be a criminal wastage of such a great treasure of knowledge he would be leaving for us. I am sure you would certainly give a thought to it.


NOU RATTAN IS a only name- because the items are of great historical values = 9RATTAN
Rajender singh

Dear Rajender singh greetings &ramram
Bhatijy- Mae aapki bhawanao ko samjata hu- dilsy kadar karta hu- 100% sahmat hu.CH Chhottu ram ji ki 2 bat- ADAmi ko pahchanly- BOLANA LAE SEEKH -ka mujhay bhagwan ka bardan hae- Adami ko samaj laeta hu. Jab Apany nam gham batlaya mae usi bakat samajh gaya tha ki CHHORA KHANDANI hae. Meray bichar app sy bahut milaty hh. Ch Sumarsingh ko bhi bahut samaya sy janata hu. Haryana ka nami samaj sewar tha. hamary area ka ta dusara Ch CHHAJJURAM HI THA.Jab bo savrag sidhary mae Haryana mae hi tha. Sawami ji ky Sawagat mae DADRI CH Sumer singh ka Ladaka bhi Stag per tha hamary sath bat hue thy.
SWAMI JI sawaya 1 sansatha han. unaky har anadolan mae manae sahyog kiya hae
manae kae bar museum ky bary mae bat ki hae.
Phichali bar sarkar trust banany ki bat kar rahi thi- abhi kaya howa pata nahi.

baki jab Bharat ayagy tu iis per bhi bat hogi.
Sawami ji ko maera namskar khana- maeri taraf sy Charansaprash karna.
JAIHIND
SUBH KAMANAO SAHIT_ RAMRAM

-
Dear chacha ji ,thanks for your apreciation of the situation .i wish could cotribute somthing concrete towards this.here the problem is that i have never been associted with arya smaj .in fact i come from the area where it could
not
flourish for some obious reasons. now i feel if somebody can play some role he has to be from the arya smaj family so that all can relate him .with in heart i might be any thing that is of no cosequence at this stage.and the tregdy to my mind is they are the same people who are liability instead of assets. ch.sumer singh onlyson is my co brother and he alwas try to emulate his father in cotributingtowards the cause but he is also helpless as far this type of politics are concerned


Dear Rajender singh -RAMRAM
I understand & respect your feelings.
We mostly jats have Araya samaji back ground.
You can join any time or have a new Arayasamaj in your village & Gaurgaun.
Ch Sumar singh family background will help you a lots.You will get more support from our area & all over. The people I am talking about will help you. We should keep the social work out of dirty politics.It is not easy in these circumstances but at least we can try. There are other people feeling the same way but they have no gutts. They need a strong person who can guide them. So think about it & talk with like minded people when ever you have time.
God bless you & guide you.
with best wishes

[Dudee]

http://www.ignca.nic.in/visv0305.htm

[Dudee]

http://www.sarvadeshik.com/introduction.htm


Sarvadeshik Arya Pratinidhi Sabha (S.A.P.S.)
The global organization of Aryasamaj....
--------------------

Sarvadeshik Arya Pratinidhi Sabha was registered in the name and style of 'ARYAVARTIYA SARVADESHIK ARYA PRATINIDHI SABHA', on 28-8-1914 but later on its name was changed to "SARVADESHIK ARYA PRATINIDHI SABHA'(SAPS).

SAPS is the global body of Arya Samaj. Arya Samaj as a movement was founded by Maharishi Dayanand Saraswati in 1875. To propagate the teachings of Maharishi Dayanand and the Vedic Dharma, Arya Samajes were setup at local levels. The object of forming the SAPS was to establish co-ordination between the different provincial Arya Pratinidhi Sabhas. Moreover, through the provincial Arya Pratinidhi Sabhas, it was to exercise a control over the Arya Samajes in the country & abroad. It is the prime duty of SAPS to provide guidelines to the world wide Arya Samajes. It was a well considered and thought-over move of the followers of Maharishi Dayanand, through out the world, to make their total strength move in one direction, for the achievement of the objectives of Arya Samaj movement. In this way a cohesive leadership could be provided to the Arya Samaj as a movement. It was designed to achieve the much desired objective of avoiding the sitution of various units of Arya Samaj moving in different directions, leading to distintegration.

All the Arya Samajes and provincial APS of the world are organised in one chain in the name of SAPS .

Earlier SAPS used to function from Balidan Bhawan, Shradanand Marg, New Delhi. Now the office of the SAPS Sabha is located at 3/5, Maharishi Dayanand Bhawan, Ramlila Maidan, New Delhi-110002. since 1958. The said building was purchased by the plaintiff Sabha in 1958, and shifted its office from Shradanand Balidan Bhawan, Delhi to this building.

That during the last about ninety years this Sarvadeshik Arya Pratinidhi has provided very able and effective representation, leadership & guidance to the millions of Arya Samajists, thousands of Arya Samajes and numberous Arya Pratinidhi Sabhas through-out the world. They look towards the SAPS for guidelines and directions in all the matters concerning the promotion and achievement of all the objectives and ideals which the Arya Samaj, as a movement, stands for. Their faith in the SAPS is so deep that they have been rising to every call of the Sabha and responding with the fullest of their strength for the propagation and dissemination of Vedic Dharma. Under the leadership stewardship of the SAPS the activities of the Arya Samaj movement, the number of the followers/the members of Arya Samaj, the number of Arya Samajes (units) and the number of provincial Arya Pratinidhi Sabhas, throughout India and throughout the world have increased manifold. The working of the Sabha has been so immaculate and perfect that no Arya Samajist has ever imagined of any other such organisation.

There are, at present, millions of members of about 8000 Arya Samajes and many provincial Arya Pratinidhi Sabha, in all, throughout the world, with the SAPS as the apex body. This is the only organisation, which is accepted and recognised by the Arya Samajists and Arya Samajes, as the apex body, throughout the world. The Arya Samajes, throughout the world collect membership fee from their members and deposit 10% of the amount so collected, with the provincial Arya Partinidhi Sabha. All the provincial APS contribute 5% of their collection to the SAPS . Sabha has huge properties and establishment either under its direct control or indirect control through different provincial APS.

Rule of 42 of the constitution of the Sarvadeshik Arya Pratinidhi Sabha provides :
There will be a Supreme society for the whole Aryan World which will be called the Sarvadeshik Arya Pratinidhi Sabha (International Arya League). Its principal duty will be to properly co-ordinate the Aryan world by consolidating the energies of all Pratinidhi Sabha. This Society will frame its own rules etc.

Thus, so far as the whole 'Aryan World' is concerned, the SAPS is the supreme society.

A list of all the past Presidents, Secretaries and Treasurers of SAPS is as follows :-

Presidents
1. Pt. Vanshidhar Sharma 1909-1910
2. Mahatma Munshiram (Swami Shardhanand) 1910-1917
3 Pt. Ghasiram (April to August) 1917-1917
4 Sh. Lala Ramkrishan 1917-1918
5 Sh. Kunwar Hukam Singh 1919-1921
6 Sh. Swami Shradhanand 1921-1923
7 Mahatma Narayan Swami 1923-1937
8 Sh. Ghanshyam Singh Gupta 1937-1941
9 Mahatma Narayan Swami 1941-1942
10. Sh. Ghanshyam Singh Gupta 1942-1943
11. Pt. Gangaprasad 1943-1945
12. Mahatma Narayan Swami 1945-1947
13. Sh. Madanmohan Seth (November to Aprill) 1947-1948
14. Prof. Indravidhyavachaspati 1948-1950
15. Sh. Rajguru Pt. Dhurendra Shashtri 1950-1955
16. Prof. Indravidhyavachaspati 1955-1957
17. Sh. Swami Abhedanand 1957-1959
18. Sh. B. Puranchand ji, Agra 1959-1961
19. Sh. Swami Dhruvanand ji Saraswati 1961-1963
20. Sh. Pratapsingh Shoorji Ballabhdas 1963-1970
21. Dr. Dukhanramji 1970-1974
22. Sh. Lala Ramgopal Shawlwale 1974-1986
23. Swami Anandbodh Saraswati 1986-1994
24. Sh. Vandemataram Ramchandra Rao 1994-1998
25. Sh. Swami Omanand Saraswati 1998-2001
26. Capt. Dev Rattan Arya 2001..........


Secretaries
1. Pt. Bhagwandeen Mishra 1909-1910
2. Sh. Munshi Narayanprasad 1910-1918
3. Sh. Lala Narayandatt 1918-1921
4. Sh. Kunwar Hukamsingh 1921-1923
5. Dr. Keshavdev 1923-1929
6. Swami Anandbhikshu 1929-1933
7. Prof. Sudhakar 1933-1936
8. Sh. Lala Deshbandhu 1936-1937
9. Prof. Sudhakar 1937-1942
10. Prof. Indraji Vidhyavachaspati 1942-1945
11. Prof. Sudhakar 1945-1946
12. Prof. Indraji Vidhyavachaspati 1946-1947
13. Pt. Gangaprasad 1947-1951
14. Pt. Gyanchand 1951-1952
15. Sh. Kaviraj Haranamdas 1952-1955
16. Sh. B. Kalicharanji Arya, Meerat 1955-1956
17. Sh. Lala Ramgopal ji Shawlwale, Delhi 1956-1959
18. Sh. RaghuveerSinghji Shashtri, Delhi 1959-1961
19. Sh. B. Kalicharanji Arya 1961-1963
20. Sh. Lala Ramgopal Shawlwale 1963-1971
21. Sh. Omprakash Tyagi 1971-1976
22. Dr. Sacchidanand Shastri 1976-1978
23. Sh. Omprakash Tyagi 1978-1986
24. Dr. Sacchidanand Shastri 1986-1998
25. Sh. Suryadev 1998-2000
26. Sh. Ved Vrat Sharma 2000-2004
27. Sh. Vimal Wadhawan, Advocate (Sh. Vimal Arya) 18.07.2004 to present


Treasurers
1. Sh. Lala Narsingh Dass 1909-1911
2. Sh. M. Bhagirath Lal 1911-1915
3. Pt Nihal Chander 1915-1921
4. Sh. Lala Narayandatt 1921-1951
5. Sh. Bal Mukund Ahuja 1951-1959
6. Sh. Aum Prakesh 1959-1960
7. Pr. Ramsingh 1960-1962
8. Sh. Omprakash 1962-1964
9. Sh. Bal Mukund Ahuja 1964-1971
10. Sh. Soomnath Mervaha 1971-1988
11. Sh. Omprakash Goyal 1988-1998
12. Dr. Sacchidanand Shastri (U.P.) 1998-2001
13. Sh. Jagdish Arya 2001---------

[Dudee]

http://www.tankara.com/vinod76.htm

[Dudee]

In JatHistory@yahoogroups.com, dharmpal dudee <ranjitjat@t...>
wrote:

Dear Ravi ji.
I can and will Write a book on Swami OmaNand ji.
The Gotra is KHATRI JAT.
I do not understand this WIKI Jatland link Chakra.
Jatland should not have whole sale right on Jat History. They do
not have any Historian or Writer as a member. I am not allow to
write on jatland.

******** Dudheeji

I think the editors are just unconscious, and unaware.

It is important that you receive due credit for all your work.

They should mention your name

ravi

[Dudee]

Article on Swami Omanand Sarswati


Posted: THIS IS ON JATLAND - ABOUT DUDEE - KARGIL TO FRANCE BOOK
---------------------------------
History - Books
In the turmoil of the last fifteen hundred years much historical
material of the Jats was lost. The last century has seen some efforts at the
reconstruction of the History of the Jats.

Denzil Ibbetson, in Punjab Castes, was the first one to extensively
write about the the Jats. The first authoritative work dedicated on the
Jats was by Dr Kanungo in the early part of the 20th century.

Some other published books about the Jats are:


THE JATS: Their Origin, Antiquity & Migrations
by - Hukum Singh Panwar(Pauria)
Publisher : Manthan Publications, Rohtak, Haryana.
ISBN : 81-85235-22-8
Jats the Ancient Rulers
by B.S.Dahiya, IRS
Publisher : Dahinam Publishers, Sonepat, Haryana
History of Hindustan
(Translated from Persian by Alexander Dow, ESQ. Edited by B.S.Dahiya)
Publisher : Dahinam Publishers, Sonepat, Haryana
Demographic Differentials among the Rajputs and the Jats : A
Socio-Biological Study of Rural Haryana
by Shashi Prabha Gupta
Publisher : Classical Pub. House
ISBN : 8170541808
Political and Social History of the Jats
by Bal Kishan Dabas
Publisher : Sanjay Prakashan, January 2001
ISBN : 8174530452
Rise of the Jat power
by Raj Pal Singh
Publisher : Harman Pub. House
ISBN : 8185151059
Maharaja Surajmal by K. Natwar Singh
History of the Jats by Dr Kanungo
History of the Jats by Ram Swaroop Joon
Jat Itihas by Thakur Desraj
Jat Viron ka Itihas by Dilip Singh Ahlawat
From Kargil to France by Dhrampal Singh Dudee
On Sir Chhotu Ram:

Sir Chhotu Ram in Thoughts and Deeds
by Balbir Singh, 1930
Publisher : Jat Samaj Sewa Trust (regd.), c1994
_________________
JAY JAWAN- JAY KISANBack to top


'); //-->


Dudee
Active member


Joined: 26 Sep 2004
Posts: 2418
Location: GHASOLA- DADRI/BHIWANI/LONDON UK/KY USA
Posted: Wed Oct 19, 2005 9:29 am Post subject: THIS IS ON JATWORLD
ABOUT DUDEE- FRNACE TO KARGIL BOOK

---------------------------------
THIS IS ON WIKI

JATHISTORY

JATWORLD NET

See the difference- bias and fair play


JAT WRITERS & HISTORIANS
YOU WILL FIND THIS ON SEARCH ON INTERNET

DHARMPAL SINGH DUDEE AS A WRITER

INDIAN ARMY HISTORY BOOK FRANCE TO KARGIL 2001
PUBLISHER SAHEED DHAM TRUST BHIWANI - HARYANA.

NOT AS BLANK ENTRY ON JATLAND .
THIS BIAS JATMIND. me ky karu
GHAR KA JOGI JOGDA.
MANE TO MARTE DAM TAK KOSISH KARI TANG ADANY KI.
PER JAB LONDON - UK WORLD NY
WRITER MAAN LIYA- BRITISH LIBRARY- BRITISH MUSEUMS
NY BOOK ACCEPT KARLI
TO m-m-m------ me MAE KY KARU.
AUR TUM BHI TO NAHI BOLE.
WHOLE WORLD WILL ACCEPT DUDEE AS WRITER
BUT NOT ME ON JATLAND.
SARI DUNIYA MANLEGI - PER JAT- DUSARE JAT KO APANE SE BADA NAHI MANIGA

KARGIL TO FRANCE
----------- to KARGIL


Books on Jat History
Dr. Ajay Kumar Agnihotri (1985) : Gohad ke Jaton ka Itihas(Hindi)
Bal Kishan Dabas : Political and Social History of the Jats,Sanjay
Prakashan, 2001,ISBN 8174530452
B.S.Dahiya, IRS : Jats the Ancient Rulers, Dahinam Publishers, Sonepat,
Haryana
B.S.Dahiya: History of Hindustan: Dahinam Publishers, Sonepat, Haryana,
(Translated from Persian by Alexander Dow, ESQ. Edited by B.S.Dahiya)
Dharampal Singh Dudee: Indian Army History France To Kargil 2001
Dharampal Singh Dudee: Navin Jat History, Shaheed Dham Trust Bhiwani,
Haryana, India
Dilip Singh Ahlawat: Jat Viron ka Itihas
Dr Kanungo: History of the Jats
Dr Natthan Singh: Jat-Itihas, Jat Samaj Kalyan Parishad, Gwalior, 2004
Hukum Singh Panwar (Pauria): THE JATS: Their Origin, Antiquity &
Migrations,Manthan Publications, Rohtak, Haryana,ISBN 81-85235-22-8
K. Natwar Singh : Maharaja Suraj Mal
Dr.Prakash Chandra Chandawat: Maharaja Suraj Mal Aur Unka Yug
(1745-1763) (in Hindi), Jaypal Agencies, Agra, 1982
Raj Pal Singh: Rise of the Jat power, Harman Pub. House, ISBN
8185151059
Aadhunik Jat Itihas : Dharmpal Singh Dudee & Dr Mahinder Singh Arya.
Jaypal agency Agra 1998
Ram Swaroop Joon: History of the Jats
Shashi Prabha Gupta: Demographic Differentials among the Rajputs and
the Jats : A Socio-Biological Study of Rural Haryana, Classical
Pub.House, ISBN 8170541808
Thakur Deshraj: Jat Itihas

External links
http://groups.yahoo.com/group/jateducation/

http://www.jatt.com
http://groups.yahoo.com/group/JatHistory/
http://www.jatland.com
http://www.jatsclub.com
http://www.jatworld.net
http://www.jatforum.com
Jats
On scythians [5]
On Sakas [6]
Recognize any names [7]
Jatt World library [8]
Western Historical accounts of scythians [9]
http://www.bookrags.com/ebooks/2124/34.html
http://www.tribuneindia.com/2002/200211 ... /main1.htm
Genomic diversities and affinities among four endogamous groups of
Punjab (India) based on autosomal and mitochondrial DNA polymorphisms.[10]
<div class="
Original Article from WikiPedia: http://en.wikipedia.org/wiki/Jat
Dictionary * Encyclopedia
_________________


dharmpal dudee <ranjitjat@talk21.com> wrote:Dear Ravi ji.
I can and will Write a book on Swami OmaNand ji.
The Gotra is KHATRI JAT.
I do not understand this WIKI Jatland link Chakra.
Jatland should not have whole sale right on Jat History. They do not
have any Historian or Writer as a member. I am not allow to write on
jatland.
so why they are using my post from Jathistory group.
On Wiki any body can write Edit. but not on jat land.
I can not write Edit on Jatland. Otherhand they are using my my 1672
Posts to Parmote Jatland not Jat History.
What ever I write on jat history and Jatworld transfered to Jatland.
That become the property of Jatland & Wiki by Back door-.
How they can do it. I am not narrowminded person. But we must not
played the game with the good nature of a person. Community Maryada must be
respected.
With out my permission or my Reference or reference of my books and
post.
Whatever I wrote here is Transfered to Jatland with out any reference
of Dharmpal Dudee, http://www.jatworld.net or Jat history.
for example check Swami Omanand Entry by Laxman ji on Jatland. That is
Jatland Wiki property now with out any credit to me or jatworld net.
Even the photo of Swami ji is jatland property now.
This is a very serous matter. I am watching this for the last 5 years.
before i write any more on jathistory. This matter should be shorted
out in a respectable way. What ever Burdak ji doing is good job. But he
not understand what is going on behind close door.

Read His message on Swami ji post on here & on Jatland Site.
Read My name as write on WIKI
AND JATLAND. You will see how parasite they are.

Dharmpal


Ravi Chaudhary wrote:

I think Dudhee Sahib can help

Could you also add teh name sof te books that he has wriiten

Where they are available and what the price is.

His "Ancient seals of Haryana" in Hindi, is an absolute masterpiece,
At Rs 500.00 it is a steal.


We must continue to clear up the misconception, that Jats do not
write history, do not know history, or take an interest in it!


Ravi


--- In JatHistory@yahoogroups.com, "Laxman Burdak" wrote:
>
> Thanks Raviji for reminding. I request again to provide the gotra. I
> did not have the Gotra of Swami Omanandji. Dharmpal Dudee ji may
help.
> Thanks Raviji. Diwali was the right occassion as Omanandji took
strong
> decision on Diwali itself.
> **************************
> Laxman Burdak
> --- In JatHistory@yahoogroups.com, "Ravi Chaudhary"
> wrote:
> >
> > --- In JatHistory@yahoogroups.com, "Laxman Burdak"
> wrote:
> > >
> > > With the Image and info provided by DharmPal ji Dudee here is the
> > > article on Wikipedia:
> > > http://en.wikipedia.org/wiki/Swami_Omanand_Sarswati
> > > ****************************
> > > Laxman Burdak
> >
> > Well done,
> >
> > Can we add his Goth ?
> >
> > Ravi
> >
>








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