Humanities and Social Sciences Review, CD-ROM. ISSN: 2165-6258 :: 2(4):329–333 (2013)

HISTORY THROUGH THE EYES OF BRAJ LOKGATHA: CHAUBEN KO SAKO

Shefali Chaturvedi Dr.B.R.Ambedkar University, Agra, India

History writing has its own history in India. Ancient Vedas are the historical epics depict the whole information about the time and culture of that elite class society. But at that time common men were acculturating and making their unique history, preserving through songs called Folk songs. These folk songs are of two types -Lok Geet (Folk Song), Lokgatha (Balled). Historical Gathas are very popular in Braj area of India. In northern India Braj area has a mythological importance due to Lord Krishna. ‘Chauben Ko Sako‘ is a historical gatha related to Mathur chaturvedi community living in Braj Pradesh especially in Mathura . Sultan Mahamud invaded India 15 times between 1000 AD to 1027 AD but Indian historical resources are silent about this invasion. So this gatha is very important document preserved in folk literature of braj regarding Sultan Mahmud invasion in Braj Bhumi Mathura.

Keywords: Lok Gatha, Braj, Mathura, Chaturvedi, Sultan Mehmood, Folk, History, Chauben ko Sako.

‘Folklore as a definite section of historical material remain not only unrecognized but unstated and as long as this is so the lesser writers on Folklore will go on working in wrong directions and producing much mischief, and the historian will judge of folklore by the criteria presented by these writers and will try to prove and neglect Folklore’.1 Chauben Ko Sako is a folk creation containing many historical facts which can be proved by the history of that time. Common men and their voice cannot be neglected as their good observation of time, circumstances and environment. The facts may be partially true or distorted but can be important for the historian to search the facts of that time. Historian can search the facts through the eyes of common men.In this paper I would like to prove the relation between history and oral tradition in the light of a Braj lokgatha –chauben ko Sako. Historian have long recognized the contributions to modern historical methodology. The laborious researches of Dr. Krishna Dutt vajpai, Dr.Prabhu Dayal Meetal, William Grouse regarding Braj history have become legendary. They were the curious explorer of records and archaeological evidences, while high praise is given to that researcher who relied to a great extent not only on manuscript and archeological material but also on a variety of oral sources ranging from popular tradition personal recollections of the aged. The evidence of Historic events which enter into tradition relates principally to the earliest periods, but much of it relates to periods well within the domain of history and yet reveals facts which history has either hopelessly neglected or misinterpreted.2 It is true that old Gatha have never been reduced to writing, the main reason being that the local dialect never received state support but now the scenario has changed. Dr. Naresh Bansal (director, Sukerkshetra Shodh Sansthan, Kasganj, Etah) did a very good job to compile Braj

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Lokgatha as ‘Braj Ki Lokgathaen’. Oral tradition is very important in searching the facts which have been ruined. They can be witness of the past events, sociological changes and so on. That’s why the Folklorist, Historians, Literary persons want to preserve this treasure for the evaluation of past culture and civilization. I think that human imagination can not invent anything that is outside of fact. But misinterpretation of the fact happens very frequently. In attempting to explain such facts with insufficient knowledge it gets far away from the truth, but this misinterpretation of facts must not be confused with the fact itself. History writing has its own history in India. Ancient Vedas are the historical epics that depict the whole information about the time and culture of that elite class society,actually they are the main sources of Aryan sanskriti, simultaneously the common men of that society were acculturating and making their unique history, preserving through Folk songs Lokgatha (Ballad) etc. In Rigveda Period there were many forms of folk literature. Gatha was one of them. Aitray Aranyak ,Shatpath Brahman , Matraiyi Sahinta etc defined the form of Gatha. In Gujarat, a realm of India, Gatha is called as the name of Kathageet. The basic structure of geet and gatha is different. Gatha consists of detailed history of particular dynasty, person or any social incident in verse and poetic rhythm, that’s why it becomes very lengthy. These lengthy songs are generally narrative. They narrate certain stories or incidents. Some of these songs are in the form of dialogue and occasionally more than two persons are introduced in the conversation. These old songs and Gatha follow no meter. It is again difficult to decide the authorship of such Ballads. Dr. Krishna Dev Upadhyaya denotes nine characteristics of Gatha form-

• Unknown creator • Lack of authentic text • Mixture of dance and music, Lyrical • Oral composition • Lack of preaching • Impact of local culture • Absence of rhetorical expression • Long text • Repetition of tek pad (sentences), 3 • The classification of Gatha is as follows – Historical or Hero based, Social and Religious and Mythological, Romantic, Fairytale based, Animal based and Auspicious (Byahule and Mangalgatha).

Historical and mythological Gathas are very popular in Braj area of India. In northern India Braj area has a mythological importance due to Lord Krishna. ‘Chauben Ko Sako’ is a historical gatha related to Mathur chaturvedi community living in Braj Pradesh especially in Mathura. It is an addressed to Mihari Sardar. Actually chaturvedi community is divided into many Alla or Aspad and Gotras, Mihari is an Alla. This Saka first published in shri Balmukund Chaturvedi’s book-‘Mathur Chaturvedi Brahmanon Ka Itihaas ‘(1986). Some lines are here as follows –

Patta tukan padhi suni gaai, Champat Mathur jor banai, Suno mihari sab sardara, jaise hot uchah apara.

The people of Mihari lineage! Hear carefully this gatha was compiled by Champat, he collected many pieces of torn leaf and joined them together. Some information was inscribed on it. He heard, read and sung it enthusiastically. History Through the Eyes of Braj Lokgatha... 331

Ghajni waro Mahmada, badal dal so chaya, Rawal tak daryo katak, Mathura gheri aya.

Sultan Mahamud invaded India 15 times between 1000 AD to 1027 AD but Indian historical resources are silent about this invasion on Mathura. 4So this gatha is very important document preserved in folk literature of braj regarding Sultan Mahmud invasion in Braj Bhumi Mathura. Prof. Nazim also regret that he endeavored but couldn’t find any evidences in hindu resources regarding Mahmud’s attack on Mathura, to modify the facts which he has given in his book. 5 Chauben ko Sako gatha is a documented story which has been depicted by Braj Folk about the intrusion of Sultan Mahmud of Gajni (Afghanistan) in Mathura. Mahmud invaded India 17 times but plundered Mathura in his ninth invasion in 1017 AD on India. According to Farishta Mehmood entered Mathura through Merrut and Mahavan and waged war against Raja Kulchand (The rural of Mahavan) at Mahavan Durg (Fort) facts indicate that Mahavan was the political center of Mathura mandal at that time. After defeating the Kulchand he entered in Mathura offensively and devastated that beautiful and prosperous city in 20 days. 6 Inhabitants of Mathura were struggling against Mahmud and his soldiers. After crossing Yamuna river sultan’s army entered into Mathura andravished many interior mohallas (colony) and temples of that territory. Gatha has a chronological description of Mahmud Gajni’s intrusion on Mathura’s religious places like – Katra Keshavdev temple, Tindukesh temple, Padmnabh temple etc. Gatha producer explained the name of weapons which were used by the common men to save themselves; they were Lathi, Ballam, Sota etc. The people who did not have means or instruments were fighting with Shami Aar Hins (stem of a plant). They collected brick pieces so that they could use and throw them on enemies in emergency. Invaders destroyed the Tindukesh temple and enter into the choona kanakar mohalla. Now this mohalla is on a hillock (Tila) near the bank of river Yamuna. This intrusion affected the inviolable temples. Invaders barged into the Chobiapara the area of Chaturvedi community. Coming through the Kharn and Nagla bhootia they were not beware about the impediment but Chaubey came ahead and obstructed them. This place was the land of warrior called Jodhankhera. The Sanskrit word Khet or Khetak becomes Khetya aur Khed in Prakrit and converts into Kherha in apbhransh. The meaning of Khet or Kheda is small village or Kachha house. It shows that the Chaturvedi community lived in Kachha houses of village or Basti. Second day the invaders reached the North West area of Mathura named Sheetla payasa. Dhanno a brave Hindu lady fought against them and was killed. Dr. Shail Nath says that at present time the brave lady is not remembered by her actual name but we can find the remnants of the place where lady fought, in form of a small temple situated in sheetla payasa. On occasion of Upnayan Sanskar the Batuk (the person who is going through this sanskar) goes along with family members to that place where the courageous lady died and they perform a ritual, Ghuro Del. According to Saka this is the Than of Dhanno Mata (place of Mata). This courageous revolt against foreign aggression was crushed in two days. Yadav, Gujjar, Jat, Priest, Aheer, Brahmins and people from other communities fought bravely. But when intruders attacked on Katra Keshavdev temple they were stunned and probably the priest of the Katra temple sent a message to the Chaube community to save the religious place in lieu of take anything which they have. An illustration from Gatha-

Mahal Havelli Thade Roven Ghat Bhat Marghata se Soven Choubey Gujjar, jaddo, Ahir, Mur lapete kaphan Chir 332 Shefali Chaturvedi

Poet is personifying, Mahal havelli (stately mansion) were weeping to see that violence, the bank of river Yamuna, Roads of Mathura was quiet to see the atrocious seen like funeral ground, all communities of Mathura determine to fight against enemies till death. Before the intrusion of Mahmud the people of Mathura had a rough idea that how the army of Mahmud behave towards the local inhabitants. They had only two options either die or do slavery. So to get rid of this calamity a large number of mathuravasi fled to forests. Ultimately according to the order of Mahmud the army couldn’t find any laborers to destroy the temples. So they had only a option to do that work by those slaves who were existing in the tents of Mahamud’s army. After destroying Mathura’s temples intruders allowed the butchers to live there and the sacred places were converted in to meat selling centers and mosque. Actually Mahmud did not plan to live in Mathura or India permanently. So it was not possible that, butcher might live there for a long time. It was only to hurt and insult the subdued society. Saka says that no army was there to save the general people of Mathura, only common men fought against intruders. Thus the collective insolence of Hindus gave strength to that protest. The secretary of sultan Mahmud Al Utvi gave the description of this attack on Mathura in his book –Kitaab Ul Yamini. The date when and the circumstances in which a tradition is first reduced to literary form are important factors in the evidence as to the credibility of the particular form in which the information is saved. Folk tales contains many fragmentary details of ancient social conditions, and further that it contains more than mere details in the larger place it refers to important features of tribal institution. This Lokgatha points to the substratum of fact underlying tradition, to the absorption by many features of the life by which it is surrounded. Gatha is written in Braj language, a local dialect of Braj. Braj is an ancient janapad and has cultural importance in India. Madhyadesh, Mathuramandal, Bhramarshi Pradesh, Shursen Pradesh, Brajjanpad, or Braj Mandal are the other names of Braj. Mathura, Mathura Mandal Shursen, and Braj names are more popular in this area. Dr.Romila Thaper, an eminent historian (Thaper : 5) divided the invasion of Sultan Mahmud on Somnath into 6 parts. Folklore is one of them. She says that historian never gives importance to these Folktales or Lokgathas thinking that Folk creation is totally fictitious. Although these descriptions are not facts but the folk can memorize the past incidents through this literature. Though this is distorted history we can extract so many facts from them. ‘A repertoire of stories about Mahmud in the oral tradition, collected and recorded in the early nineteenth century, provide other facts on how he and a supposed nephew of his were viewed. These narratives carry a distinctly different perspective.At the popular level there are also stories focusing on pirs, faquirs, gurus and other kinds of holy men who are venerated by followers of various religion.’ 7 Jaharpeer, Gurugugga faught against Mahamud Ghajni with the help of his forty five sons and sixty nephews. 8 Here it is not irrelevant to mention a religious faith about Goga pir in reference of Mahmud Ghajni. People used to offer onion and gram pulse on the Gogas Samadhi and temple of Guru Gorakhnath. It is a Historical belief that when Mahmud Ghajni was coming forward to ruin and loot the Somnath temple, the Goga’s father in law’s army, which came to help the Goga at battle ground. The soldiers were wearing saffron dresses and carrying onion and gram pulse as food along with them, which is long lasting. Unfortunately when the army reached at the battle field goga was no more, he became martyr. Army left all the food which they were carrying with them and returned. Since then it had become a religious faith to offer gram pulse and onion on the Samadhi of Goga pir. 9 Thus such narratives do not have to be treated as historically accurate but they form a separate genre. 10 according to Gomme – “It is not only the traditions looming largely in popular interest but some of the smallest local tradition throw light on great historical events. They may tell us not merely of the great historical event but of the History Through the Eyes of Braj Lokgatha... 333 peculiar relationship of parts of the kingdom to the event which know purely historic al event could be any possibility explained.”11 Thus the emphasis on multiple sources and their juxtaposition, oral traditions, methods of analysis highlighting cultural and economic history and the social role of religion are encouraging historians to move away from simplistic casual explanations to exploring the complexities of a range of causes in a changing contexts. This provides better insights into the past. 12 Historians can find out some important facts, related to history, from oral compositions of common men which can enlighten the whole study and give some important information about the society of particular time.

References

1. George Laurence Gomme,Folklore as an Historical Science,Preface 2. George Laurence Gomme,Folklore as an Historical Science ,pg.13 3. Dr. Krishna Dev Upadhyaya ,Bhojpuri Loksahitya ka Adhyayan pg.492 4. Dr. Shailnath Chaturvedi – Gazni ka Sultan Mehmood Aur Mathura – Chaturvedi Chandrika year 10 vol 5 April – May 2009 5. Prof. Nazim The life and times of Sultan Mehmood of Gazni (Nazim: 15, 3) 6. Prabhu Dayal Mital “Braj Ka Sanskritik Itihaas – 2001Pg 303” 7. Somnath-The many voices of History- Romila Thapar- 2004, pg. 7 8. William Crooke, Religion and Folklore of Nothern India pg. 163 9. Dinesh Bival, Bhagvan Gogadev – Ek Lokdevta pg.29 10. Somnath-The many voices of History- Romila Thapar- 2004, pg. 7 11. George Lawrence Gomme Folklore as historical science Pg 40-41 12. Somnath-The many voices of History- Romila Thapar- 2004, pg. 8 13. Dr shefali chaturvedi ,Braj lokgathaon ki Bhasha ke Samajik Sandarbh Evam Stithiyan ,U.G.C project,Delhi 14. T.R Sareen ,S.R Bakshi ,Folklore of India,1993