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History Through the Eyes of Braj Lokgatha: Chauben Ko Sako

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History Through the Eyes of Braj Lokgatha: Chauben Ko Sako 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 329 330 Shefali Chaturvedi 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.
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