Message for Gujjar Nation in urdu

اس نے کہا ایک ایسی غزل لکھو جس میں میرا نام نہ آئے میں خود آؤں۔۔۔۔ کچھ ایسا ہی حال مسلم اور یورپین تاریخ دانوں نے گجروں کے ساتھ کیا ہے ۔۔ وہ پوری تاریخ بیان کریں گے سب کچھ بتائیں گے۔۔۔ لیکن گجروں کا نام نہیں آنے دیں گے کیسے؟؟؟ میں آجکل ایک کتاب پنجاب کی تاریخ پڑھ رہا ہوں اس کے  مصنف نے اب ریاست کا نام گوجرات لکھا ہے اور راجہ کو بس ہندو راجہ لکھ دیا یا شہزادوں کا خاندان زاور بہت کی کم لفظ راجپوت لکھا ہے ۔۔۔ باقی وہ ہر قوم کی بات کرتا ہے اور بہت تفصیل سے ذکر بھی کرتا ہے ایسا کیوں ہے ؟؟؟ لوگ رہتے گجرات یا گجرانوالہ میں ہیں اور گجروں کو ہی اچھا نہیں سمجھتے ،،، گجر واحد قوم ہے دنیا کی جس کے نام پر اتنے شہر، قصبے یا دیہات آباد ہوں گے کئی علاقے تو ایسے ہیں کہ ان میں اب گجروں کا کوئی بھی گھر آباد نہیں ہے لیکن نام قصبہ گجرات(مظفر گڑھ) ہے ۔ ایسا کیا ہوا تھا؟؟؟ ان سب سوالوں پر جب ہم غور کرتے ہیں تو ایک ہی بات پتہ چلتی ہے کہ جب انڈیا صرف ویران اور جنگلوں میں اٹا ہوا تھا تو گجروں نے اس سارے خطے کو آباد کیا اس میں شہر بسائے ان کو نام دیے لیکن بعد میں آنے والوں نے مختلف حیلوں بہانوں سے گجروں سے ان کی زمینوں کو چھینا اور ان پر قابض ہو گئے۔ اور قابض لوگ کبھی بھی مقبوضہ قوم کی تعریف نہین کرتی۔ یہ بات ایسے ہی کہ جیسے پاکستان میں جب بھی نئی حکومت آتی ہے تو وہ سارا الزام پرانی حکومت پر لگا دیتی ہے کہ ساری برائیوں کی جڑ پرانی حکومت ہی تھی۔۔۔ اسی طرح باہر سے آکر آباد ہونے والے لوگوں نے گجروں کو برا کہنا شروع کر دیا۔۔۔ ایک اور کام جب نئی حکومت آتی ہے تو وہ پرانی حکومت کے جاری منصوبوں پر اپنے نام کی پلیٹ لگوا دیتے ہیں ۔۔۔ ایسے ہی بعد مٰیں آنے والوں نے بہت سی جگہوں کو اپنے نام دینے کی کوشش بھی کی ہے ۔۔۔ حکمرانوں کی ایک عادت ہوتی ہے کہ وہ پرانے حکمرانوں کو ہمیشہ نااہل اور بے ایمان ثابت کرنے کی کوشش کے ساتھ ساتھ اپنے مطلب کے لوگوں کو آگے لے کر آتی ہے ان کو عہدے دیے جاتے ہیں ان کو نوازا جاتا ہے اس طرح وہ باقی لوگوں سے آگے نکل جاتے ہیں اور یہ عہدے اور یہ نوازشات پرانے لوگوں سے چھینی جاتی ہے یہی سب کچھ گجر قوم کے ساتھ ہوا ان کی حکومت کے ساتھ ان کے شہر اور زمینیں چھینی گئی ان کے القاب چھینے گئے ۔۔ اور بہت سے نئے معتبر اور معزز لوگوں کو پید ا کیا گیا جو دراصل اس زمین کے غدار اور بادشاہوں کے وفادار تھے ۔۔۔ اس لیے میری گجر قوم کے نوجوانوں سے درخواست ہے کہ اگر آپ اپنے آباء واجداد کی شان و شوکت واپس چاہتے ہیں تو اس کی صرف ایک ہی صورت ہے اور وہ ہے سخت محنت ہر میدان میں ،،، صرف باتوں کی حد تک نہین عملی طور پر محنت خود کو منوائیں جیسے ہمارے آباء اجداد نے محنت کی تھی ویسے جان توڑ محنت کریں شکریہ
چودھری ظفر حبیب گجر 

Yuezhi – Kushan - Gujjar Relationship and Kushan Chronology

The Kushite-Kushan Connection

Alice C. Linsley

http://jandyongenesis.blogspot.com/2012/11/the-kushite-kushan-connection.html

I have been exploring the connection between the ancient Kushites and the Kushan (Kuşāņa) of Bactria and China. The earliest Kushan dynasty about which we have information dates to between 5 B.C. and 50 A.D.  The Kushan split into northern and southern empires around 330 A.D.

There is DNA evidence to confirm the Kushite migration out of Africa. The Kushan-Yuezhi provide evidence of the perhaps the most recent movement of the Kushites out of Africa. Some moved into central Asia and China and others moved into Japan. They are also called Gurjar. Gurjar is a reference to their mercantilism and metal work. In Akkadian gurguri means metalworkers or copper smiths. In Oromo gurguru means to sell (gurgurtaa = sale, gurguraa = seller). In Somali gur- refers to collecting something and gurgure means one who collects and keeps collecting. The Gurgure clan of the Dir refers to traders who collect wares and resale them. Among the Dir guri means stick, rod or firearm. Bulghar means "territory of the Ghar."

The Kushites and the Kushan were great pyramid builders, and both mummified their rulers.

Kushan Empire 

Under the rule of the Kushans, present-day Afghanistan, Pakistan and western India participated both in seagoing trade and in commerce along the Silk Road between China and the Mediterranean.

The word Kushan derives from the Chinese term Guishang, used in historical writings to describe one branch of the Yuezhi—a loose confederation of Indo-European tribes that had been driven out of northwestern China in 176–160 BC, migrated south, and reached Bactria (Tajikistan and northwest Afghanistan) around 135 BC.

The first self-proclaimed Kushan king, Heraios (ruled: 1–30 AD), was one short step away from being a Yuezhi tribesman. Thus it fell to his successor Kujula Kadphises(ruled: 30-80 AD) to assume the role of a true monarch and unite the disparate and quarrelsome Yuezhi tribes under the Kushan banner during the 1st century AD.

After gradually wresting control of Bactria from the Scythians and the Indo-Parthians, Kujula Kadphises moved the Kushantribes into the region known as Gandhara (northeast Afghanistan and northern Pakistan) with the main capital located at Taxila (northwestern Pakistan) and the summer capital at Begram (known in ancient times as Kapisa, near the present-day Bagram Air Base), which also served as a major trading cneter.

From these two capitals, plus other settlements and trading posts farther north, the Kushansbecame master traders , adopted the Greek alphabet and struck their own gold coins featuring Kushan royal portraits, Greek mottos and symbols inspired by Roman coins that were widely used at that time to purchase goods from caravans along the Silk Road.

By positioning themselves at the center of the Silk Road, midway between China and India in the east and the Mediterranean world in the west, the Kushans became a world power second only to China and Rome and the first unified force in Afghanistan to dispense rather than receive authority.

In 48 AD Kujula Kadphises crossed the Hindu Kush and formed an alliance with the last Greek king in the region, Hermaeus, in the Kabul Valley, which allowed Kujula's son Vima Kadphises to attack and defeat the Scythians (known as Saka) in northern India and establish an empire that his successors continued to enlarge until it extended from the Ganges River in the east to the Gobi Desert in the north.

The rule of Kanishka, the third Kushan emperor, who flourished from the late first to the early/mid-2nd century AD, was administered from two capitals: Purushapura (present-day Peshawar) adn the summer capital complex at Begram (Kapisa), which rivalled the pleasure palaces created by the emperors in Rome or Han dynasty China.

Under Kanishka's rule, the Kushans controlled most of Central Asia and amassed great wealth through extensive mercantile activities, a flourishing of urban life and continued patronage of Buddhist sculpture and the building of monasteries.

Settled life brought great changes to the lives of these former nomads. Having no traditions on which to build, they adapted what they found in ways best suited to their own personality. The result was a vibrant indigenous culture born of the fusion of western oriented Graeco-Bactrian ideals with those of eastern oriented India and interpreted by the forceful character of Central Asia — vital and dynamic.


The Gandhara region at the core of the Kushan empire was home to a multiethnic society tolerant of religious differences. Desirable for its strategic location, with direct access to the overland silk routes and links to the ports on the Arabian Sea, Gandhara had suffered many conquests during its long history — by the Achaemenid Persians, by Alexander the Great (327/26–325/24 BC), by the Mauryans from India, the Seleucid Empire, Graeco-Bactrian kings and their Indo-Greek successors (3rd-2nd centuries BC), as well as Scythians and Parthians (2nd-1st centuries BC).

The melding of races, beliefs and skills developed in the West and the East produced an eclectic culture, vividly expressed in the visual arts produced during the Kushan period. Themes derived from Greek and Roman mythologies were blended with Buddhist symbols and sensibilities, resulting in the first representations of the Buddha in human form during the Kushan era, as well as the earliest depictions of key Buddhist figures such as the bodhisattva.

The Kushans were patrons, not mere collectors of art. In works of art they commissioned, the Kushan kings ordered their faces and garments be placed side-by-side with the Buddha and his retinue. This new self-confidence invigorated a uniquely Ghandharan style of art in which Graeco-Roman art subject matter and motifs enriched by Indian ideals were employed by literally thousands of craftsmen in the service of the rapidly growing Buddhist faith.

Buddhists texts are full of praise for the Kushan Kanishka, "King of Kings" (circa 100 AD), whose benevolent patronage supported Buddhism like no one else during his lifetime.

Buddhist Patronage. Kanishka's reputation in Buddhist tradition began with convening the 4th Buddhist Council in Kashmir, circa 100 AD, which became essential to the development of the Mahayana Buddhist tradition. Kanishka provided encouragement to both the Gandhara school of Greco-Buddhist Art and the Mathura school of Hindu art. His greatest contribution to Buddhist architecture was the Kanishka stupa at Peshawar. Archaeologists who rediscovered the base of thes stupa in 1908-1909 ascertained that this stupa had a diameter of 286 feet. Reports of Chinese pilgrims such as Xuan Zang indicate that its height was roughly 600 to 681 feet high and was covered with jewels. This immense multi-storied building must have ranked among the wonders of the ancient world.

Buddhist monks from the region of Gandhara during Kanishika's lifetime played a key role in the development and the transmission of Buddhist ideas from India and Gandhara to China. For example, the Kushan monk, Lokaksema (c. 178 AD), became the first translator of Mahayana Buddhist scriptures into Chinese and established a translation bureau at the Chinese capital Loyang.

Kanishka's Casket. While the accounts of Kanishka's interest in Buddhism have been verified by numerous archaeological finds, he was also a devotee and patron of other local religions. Kushan coinage includes representations of the Buddha as well as a wide pantheon of gods and goddesses, deities of Greek, Persian and Hindu origin. Kanishka's reliquary casket, for example, features cast representations of Buddha as well as Hindu dieties Brahma and Indra, Persian sun and moon gods on the sides of the container and a garland, supported by cherubs in typical Hellenistic style.

Dated to the first year of Kanishka's reign in 127 CE, the casket was discovered in a deposit chamber under Kanishka's stupa, during the archeological excavations in 1908-1909 at Shah-ji-Dheri on the outskirts of Peshawar. The original is today at the Peshawar Museum; and old replica is in the British Museum. Rarities inside the casket are said to have included three bone fragments of the Buddha.

The inscription on the casket is signed by the maker, a Greek artist named Agesilas, who oversaw work at Kanishka's stupas (caitya), confirming the direct involvement of Greeks with Buddhist artworks [the inscription reads in part, "The servant Agisalaos, the superintendent of works at the vihara of Kanishka ..."].

The attribution of the casket to Kanishka has been recently disputed, on stylistic grounds [the casket may instead be attributable to Kanishka's successor Huvishka].

Surkh Kotal. The presence of Persian symbols in Kushan-era culture is most evident among the ruins of Surkh Kotal, a Zoroastrian temple complex with a vast processional stairway located north of the Hindu Kush near the city of Pul-i Khumri, the capital of Baghlan province.

Excavations at Surkh Kotal between 1952 and 1966 proved the co-existence of a purely indigenous Zoroastrian religion, unaffected by Buddhism, centered around the cult of fire. Kanishka personally seems to have embraced both Buddhism and the Persian cult of Mithra. Fragments of his statue found at Surkh Kotal ranks among the most precious objects in the Kabul Museum collection.

The Buddhist Shrine Complex at Hadda. A Greco-Buddhist archeological site located in the ancient area of Gandhara, six miles south of the city of Jalalabad in eastern Afghanistan, Hadda was one of the largest Buddhist temple and pilgrimmage complexes in the world during the 1st through 3rd centuries AD.

A key location on the 2,000-mile path that pilgrims followed in the transmission of Buddhism from India to China, Hadda was an active center for manuscript translation and duplication as well as sculpture.

More than 23,000 Greco-Buddhist sculptures made of clay or plaster, architectural decorations plus heads and figures depicting men, women, children, assorted demons, as well as the elderly, with every conceivable mode of expression and dress, every rank and status, every facial type from all corners of the known world — more faces than one would need to re-create an entire Buddhist city — were excavated from Hadda in a series of archaeological excavations during the 1930s and the 1970s.

Sculptures from Hadda combine elements of Buddhism and Hellenism, in an almost perfect uniquely identifiable Hellenistic style. Although the style itself is suggested by experts to date from the late Hellenistic 2nd or 1st century BC, the sculptures from Hadda are usually dated, tentatively, to the 1st century AD or later.

Given the early date, superb quality, technical refinement, variety and stupendous quantity of sculptures, Hadda must have been a "factory town" where Greek or Greek-trained artists familiar with all the aspects of Hellenistic sculpture, lived and worked in, what scholar John Boardman described as "the cradle of incipient Buddhist sculpture in Indo-Greek style."

The transferance of Greek heros to Buddhism (e.g., Herakles being the inspiration and model for the Buddhist Bodhissatva) is fully on display at Hadda.

A sculptural group excavated at the Hadda temple known as Tapa-i-Shotor, for example, represents a Buddha flanked by a perfectly Hellenistic figure of Tyche holding her cornucopia and Herakles holding not his usual club, but the thunderbolt associated with the Boddhisatva fiture Vajrapani.

In addition to sculpture, Hadda contained some of the the oldest surviving Buddhist manuscripts in the world, which are perhaps the oldest surviving Indian manuscripts of any kind,the long-lost canon of the Sarvastivadin Sect that dominated Gandhara and was instrumental in Buddhism's spread from India to China.

Probably dating from around the 1st century AD, looted from Hadda during the 1990s and smuggled to Pakistan, these Buddhist manuscripts were written on birch bark in the Gandhari language. Discovered in a clay pot bearing an inscription in the same language eventually passed to the British Library in London and the University of Washington in Seattle. The legal ownership of these priceless manuscripts remains in dispute.

More than 1000 of the vast assemblage of sculptures found at Hadda during the 1930s and 1970s were secured at the Kabul Museum and the Musée Guimet in Paris.

The temples and row upon row of burial stupas at Hadda became an open air museum — accessible to yet extremely vulnerable.

During the Soviet invasion and occupation of Afghanistan, however, large numbers of Hadda sculpture were looted from the site and quickly appeared on the international antiquiites market.

A tank battle between Soviet troops and Afghan guerillas that passed through the Hadda complex destroyed many of the temples.

What remained after the Soviet withdrawal was looted to near-extinction during the 1991-2001 Afghan civil war.

This fabled site, a crown jewel of the Kushan era, is now all but destroyed.The Begram Treasure. Sixty kilometers northwest of Kabul, near today's city of Charikar, at the junction of the Ghorband and the Panjshir valley, the summer capital of the Kushan empire was built, known as Kapisa [later known as Begram, not to be confused with Bagram, site of the modern air base].

Located at a key passage point along the Silk Road between Kabul and Bamiyan, Begram was destroyed by Achaemenid emperor Cyrus, restored by his successor Darius, and then fortified and rebuilt by Alexander the Great as fortress Alexandria of the Caucasus, which made it a key city in the defense of the Graeco-Bactrian Kingdom.

Surrounded by a high brick wall and reinforced with towers at the angles, Begram's main street along the Kushan summer palace was bordered with workshops and shops. Precious carved ivories from India, lacquer boxes from China, glass and bronze from Eqypt and Rome, plaster decorative reliefs and other Silk Road trade goods were displayed and sold and perhaps kept in inventory for the purpose of making duplicates on site.

Despite the capture of Kapiza (Begram) by the Sassanians circa 241 AD, two storerooms of Silk Road trade goods, sealed up to escape detection, sat in place for nearly seventeen centuries until they were discovered by French archaeologists who excavated Begram in the 1930s.

Each piece of the world famous "Begram Treasure" testifies to the rich trade that took place during the Kushan era and the likely existence of similar workshop emporiums at various points along the Silk Road and throughout the civilized world. Such discoveries renew our facination with the skilled workmanship and highly refined and culture citizenry under the Kushans.

Main Kushan rulers

Offerings found in Bodh Gaya under the "Enlightenment Throne of the Buddha", with an impression of an imitation of a coin of the Kushan emperor Huvishka, 2nd century CE.British Museum.
Kujula Kadphises (ca. 30 – ca. 80)


"...the prince [elavoor] of Guishuang, named thilac [Kujula Kadphises], attacked and exterminated the four other xihou. He established himself as king, and his dynasty was called that of the Guishuang [Kushan] King. He invaded Anxi [Indo-Parthia], and took the Gaofu [Kabul] region. He also defeated the whole of the kingdoms of Puda [Paktiya] and Jibin [Kapisha and Gandhara]. Qiujiuque [Kujula Kadphises] was more than eighty years old when he died."
—Hou Hanshu

These conquests probably took place sometime between 45 and 60, and laid the basis for the Kushan Empire which was rapidly expanded by his descendants.

Kujula issued an extensive series of coins and fathered at least two sons, Sadaṣkaṇa (who is known from only two inscriptions, especially the Rabatak inscription, and apparently never ruled), and seemingly Vima Takto.

Kujula Kadphises was the great grandfather of Kanishka.

Vima Taktu or Sadashkana (ca. 80 – ca. 95)

Vima Takto (Ancient Chinese: 閻膏珍 Yangaozhen) is mentioned in the Rabatak inscription (another son, Sadashkana, is mentioned in an inscription of Senavarman, the King of Odi). He was the predecessor of Vima Kadphises, and Kanishka I. He expanded the Kushan Empire into the northwest of the South Asia. The Hou Hanshu says:


"His son, Yangaozhen [probably Vema Tahk(tu) or, possibly, his brother Sadaṣkaṇa], became king in his place. He defeated Tianzhu [North-western India] and installed Generals to supervise and lead it. The Yuezhi then became extremely rich. All the kingdoms call [their king] the Guishuang [Kushan] king, but the Han call them by their original name, Da Yuezhi."
—Hou Hanshu[27]

Vima Kadphises (ca. 95 – ca. 127)

Vima Kadphises (Kushan language: Οοημο Καδφισης) was a Kushan emperor from around 90–100 CE, the son of Sadashkana and the grandson of Kujula Kadphises, and the father of Kanishka I, as detailed by the Rabatak inscription.

Vima Kadphises added to the Kushan territory by his conquests in Afghanistan and north-west Pakistan. He issued an extensive series of coins and inscriptions. He was the first to introduce gold coinage in India, in addition to the existing copper and silver coinage.
Kanishka I (ca. 127 – ca. 140)

Kanishka, Mathura Museum.

The rule of Kanishka, fifth Kushan king, who flourished for about 13 years from c. 127. Upon his accession, Kanishka ruled a huge territory (virtually all of northern India), south to Ujjain and Kundina and east beyond Pataliputra, according to the Rabatak inscription:

The Qila Mubarak fort at Bathinda, India was built by Kanishka.


"In the year one, it has been proclaimed unto India, unto the whole realm of the governing class, including Koonadeano (Kaundiny, Kundina) and the city of Ozeno (Ozene, Ujjain) and the city of Zageda (Saketa) and the city of Kozambo (Kausambi) and the city of Palabotro (Pataliputra) and so long unto (i.e. as far as) the city of Ziri-tambo (Sri-Champa)."
—Rabatak inscription, Lines 4–6

His territory was administered from two capitals: Purushapura (now Peshawar in northwestern Pakistan) and Mathura, in northern India. He is also credited (along with Raja Dab) for building the massive, ancient Fort at Bathinda (Qila Mubarak), in the modern city of Bathinda, Indian Punjab.

The Kushans also had a summer capital in Bagram (then known as Kapisa), where the "Begram Treasure", comprising works of art from Greece to China, has been found. According to the Rabatak inscription, Kanishka was the son of Vima Kadphises, the grandson of Sadashkana, and the great-grandson of Kujula Kadphises. Kanishka’s era is now generally accepted to have begun in 127 on the basis of Harry Falk’s ground-breaking research. Kanishka’s era was used as a calendar reference by the Kushans for about a century, until the decline of the Kushan realm.

Vāsishka (ca. 140 – ca. 160)

Vāsishka was a Kushan emperor who seems to have a 20 year reign following Kanishka. His rule is recorded as far south as Sanchi (nearVidisa), where several inscriptions in his name have been found, dated to the year 22 (The Sanchi inscription of "Vaksushana" – i. e. Vasishka Kushana) and year 28 (The Sanchi inscription of Vasaska – i. e. Vasishka) of the Kanishka era.

Huvishka (ca. 160 – ca. 190)

Huvishka (Kushan: Οοηϸκι, "Ooishki") was a Kushan emperor from about 20 years after the death of Kanishka (assumed on the best evidence available to be in 140 AD) until the succession of Vasudeva I about thirty years later. His rule was a period of retrenchment and consolidation for the Empire. In particular he devoted time and effort early in his reign to the exertion of greater control over the city of Mathura.

Vasudeva I (ca. 190 – ca. 230)

Vasudeva I (Kushan: Βαζοδηο "Bazodeo", Chinese: 波調 "Bodiao") was the last of the "Great Kushans." Named inscriptions dating from year 64 to 98 of Kanishka’s era suggest his reign extended from at least 191 to 225 CE. He was the last great Kushan emperor, and the end of his rule coincides with the invasion of the Sassanids as far as northwestern India, and the establishment of the Indo-Sassanids or Kushanshahs from around 240 CE.

Images of Kushan worshippers

Kushan worshipper with Zeus/Serapis/Ohrmazd, Bactria, 3rd century CE.




Kushan worshipper withPharro, Bactria, 3rd century CE.




Kushan worshipper with Shiva/Oesho, Bactria, 3rd century CE.

Deities on Kushan coinage Mahasena on a coin of Huvishka Four-faced Oesho Rishti Manaobago Pharro Ardochsho Oesho or Shiva Oesho or Shiva with bull Skanda and Visakha Gold coin of Kanishka I, with a depiction of the Buddha, with the legend "Boddo" in Greek script;Ahin Posh Kushan Carnelian seal representing the "ΑΔϷΟ" (adsho Atar), withtriratana symbol left, and Kanishka's dynastic mark right Buddha Kushan coins showing half-length bust of Vima Kadphises in various poses, holding mace-scepter or laurel branch in right hand; flames at shoulder, tamgha to right or left. On the other side of coin is a deity with a bull. Some consider the deity as Shiva because he is in ithyphallic state, holds a trident, and the Nandi bull is his mount, as in Hindu mythology.[40][41][45] Others suggest him as Oesho, Zoroastrian Vayu. Kushan art Standing Female, 1st century C.E. Terracotta. This lively female figure comes from an area of Pakistan where merchants from around the Mediterranean had long maintained trading posts. The area, known in antiquity as Gandhara, developed an unusual hybrid style of art and culture that was at once Hellenic and Indic.Brooklyn Museum The art and culture of Gandhara, at the crossroads of the Kushan hegemony, continued the traditions of Greco-Buddhist art and are the best known expressions of Kushan influences to Westerners. Several direct depictions of Kushans are known from Gandhara, where they are represented with a tunic, belt and trousers and play the role of devotees to the Buddha, as well as the Bodhisattva and future Buddha Maitreya. During the Kushan Empire, many images of Gandhara share a strong resemblance to the features of Greek, Syrian, Persian and Indian figures. These Western-looking stylistic signatures often include heavy drapery and curly hair,[49] representing a composite (the Greeks, for example, often possessed curly hair). In the iconography, they are never associated however with the very Hellenistic "Standing Buddha" statues, which might therefore correspond to an earlier historical period.

History of Kushana Gurjar Kingdom

The Kapilavastu Controversy Part III:History of Kushana Gurjar Kungdom :

After visiting the Piprahwa Stupa, Krishna Mohan Srivastava, who was a superintending archaeologist with the Archeological Survey of India took a decision. He decided to commence immediately, excavations over a wide area in Piprahwa to settle, once for all, the controversy about Kapilavastu. He had the support of a previous report of 1962, written by his co-archeologist, Mrs. D. Mitra, who after extensive excavations in the Tiaurkot area, had reported in unequivocal terms that Kapilavastu ruins can be found only near Piprahwa. Srivastava had a premonition that the relic caskets discovered by William Peppe in 1897-98, could not be the original ones received by Sakyas of Kapilvastu as one of the eight claimants to a portion of relics of the Buddha after he was cremated at Kushinagar and which were solemnized by them in a Stupa, for one simple reason. As mentioned earlier, there was an inscription on one of the smaller urns, which was written in a script, whose style clearly pointed to third century BCE. This meant that more than two centuries had passed from the time of Buddha’s cremation in 483 BCE before this urn was solemnized. A noted orientalist and indologist, Sylvain Lévi had already expressed his opinion that this inscription was probably engraved on the occasion of the rebuilding of the ancient Stupa as a mark of earlier solemn dedication. Srivastava had a feeling that the earlier and original relics must be still deep down below the relics found by William Peppe in the Stupa. He started his excavation with a small trench in the north eastern quadrant.

It should be more interesting to read about Srivastava’s excavation work in his own words. I quote from a report written by him:

“ A small trench was sunk in its north-eastern quadrant, which revealed interesting features. An outline of the shaft bored by Peppe could be easily observed. At a depth of six metres from the extant top of the stupa, two burnt brick chambers came to light. These chambers, separated from one another by 65 cms. of yellowish compact clay mixed with kankar, were at a much lower level than the spot where the stone box containing the inscribed casket had been found by Peppe. There was a mud deposit, about six centimetres thick, between the last course of the burnt brick stupa and the chambers. The two chambers were identical in shape, measuring 82 x 80 x 37 cms. The specific purpose of the brick chambers, to keep the sacred objects, was apparent enough from the nature of their construction.

A soapstone casket and a red ware dish placed close to each other were observed in the northern chamber after the top three courses of brick had been removed. This dish was covered by another dish of the same type, which had broken into three pieces. Both the soapstone casket and the dish were found to be carefully packed with the help of bricks and brickbats. The casket contained fragments of charred bone. The contents of the dish could not be distinguished, because it was badly smashed and filled with earth. That there were no bone fragments in it, is, however, certain. The positions of the casket and dishes were different in the southern brick chamber. Two dishes, of the same type and size as in the northern chamber, were placed side by side just below the topmost course of the brick. Both dishes were reduced to fragments. When two further courses of brick were removed, another soapstone casket, bigger in size, came to light. The lid of the casket was found broken. On removal of the earth, which had filled up the casket, charred bones were found inside. Since the relic caskets were found in deposits contemporaneous with the Northern Black Polished Ware, they could be dated to the fifth-fourth centuries B.C., and thus earlier than the inscribed relic casket discovered by Peppe at a higher lever, and also distinguished stratigraphically. The possibility that the stupa at Piprahwa could be the same as that constructed by the Sakyas at Kapilavastu over their share of relics received at Kushinagar increased.”

one of the soapstone caskets found by Srivastava

Having settled the doubts regarding originality of Piprahwa Stupa and the original relics of Buddha, Srivastava resumed excavation work on the ruins of a monastery on the eastern side. During excavation of the cells and the veranda on the northern side, Srivastava’s team was able to find about 40 terracotta sealings at various depths and spots. Most of the sealings were round with few being oval. Each Sealing had one of the following embossed on a side.

1.”Om Devaputra Vihare Kapilavastu Bhikkhusamghasa.”

(The term Devaputra means Son of Gods, but was a title given to themselves by Kushan Kings like Kanishka or Huvishka. The legend therefore can be read as:)

“ Om of the community of monks of Kapilavastu in the monastery of Kanishka or Huvishka”

2.”Maha Kapilavastu Bhikshusamghasa”

Which means

“ Of the community of Buddhist monks of great Kapilavastu”

3.“ Sarandasasa.”

(The third group carry the names of monks. One of them has been read as above)

sealings bearing the legend “Kapilavastu”

After more excavations Srivastava was also able to find two massive burnt brick structural complexes, with impressive projected entrances to the east and many other structures. In a nearby site at in Ganwaria, even more burnt brick structures were found. There was a surprise silence of about three years, before Archeological survey of India finally announced, much to the heartburn of their Nepali counterparts, that the real Kapilavastu has been found. Srivastava says this, in his report, quite unequivocally and I quote:

“The proximity of these structures to the ancient site of Piprawha, where the sealings with the name of Kapilavastu were found, their impressive size and constructional features and the large quantity of

antiquities found within them, leave little doubt that the structures formed the residential complex of the chief of the capital town, Kapilavastu, i.e., the Sakya King Suddhodhana and his predecessors.”

Piprahwa Ruins

Archeological Survey of India has now put up signs at the sites in Piprahwa and Ganwaria stating that the sites are, where original Kapilvastu in which Goutama Buddha grew up, stood once. Uttar Pradesh state of India has renamed that area as Kapilavastu and tour operates have started including Piprahwa as Kapilavastu in their tours. New Delhi’s National Museum proudly displays the urn containing the Buddha relics.

Piprahwa Stupa and the ruins

Does it mean that the controversy is now over? It does not seem so. Nepali archeologists and large section of the scholars refuse to accept India’s claims and many more studies are going on. They also point out that Indian archeologists have failed to find any ruins of fortifications and gates around the ancient city at Piprahwa, which exist in Tiaurkot. The main lacuna in Nepali standpoint however remains to be absence of a Stupa carrying relics.

Ganwaria ruins

There is one more loose end, which bothers me. William Peppe, in his detailed description, mentions finding of gold pieces, pearls and all kinds of precious stones in the Piprahwa Stupa along with the caskets. He appears to be a man genuinely interested in Archeology and considering the manner he has chosen to give description of these treasures, found inside Stupa, it seems highly unlikely that he had just disposed of these treasures for his gains. The archeological treasures have to be some where, safely kept by him.

It now appears that this loose end, the other contents found by William Peppe, had surfaced in London in 2004 themselves.

Siddhartha Gautama

The "Great Departure" of Siddhartha Gautama, surrounded by a halo, he is accompanied by numerous guards, maithuna loving couples, and devata who have come to pay homage; Gandhara, Kushan period

::Huna origin of Gurjara Clans::

::Huna origin of Gurjara Clans::

Dr. Sushil Bhati

Many renowned historian like A. M. T. Jackson, Buhler, Hornle, V. A. Smith and William crook Consider the Gurjaras to be of Huna stock. The way in which inscriptions and literature records frequently bracket Gurjaras with the Hunas suggests that the two races were closely connected. There are evidences that the Gurjaras were originally a horde of pastoral nomads from the Central Asia whose many clans have Huna origin.

Numismatic Evidences- Coins issued by Hunas and Gurjaras have remarkable similarity. In a way coins issued by Gurjaras are continuation of Huna coinage. Coins issued by Hunas and Gurjaras are characterized by motif of ‘Iranian fire altar with attendants’ and are copies of coins issued by Iranian emperors of Sassanian dyanasty. The inferences of Huna’s connection with Gurjaras is strongly supported by numismatic evidences. V. A. Smith has presented these evidences in his paper “The Gurjaras of Rajputana and Kannauj’ in these words, “The barbaric chieftains who led the greedy hordes known by the generic name of Huna to the plunder of the rich Indian plains did not trouble to invent artistic coin dies, and were content to issue rude imitations of the coinage of the various countries subdued. After the defeat of the Persian king Firoz in 484 A.D., the Huns chiefly used degraded copies of the Sassanian coinage, and in India emitted extensive series of coins obviously modelled on the Sassanian type, and consequently classified by numismatists as Indo-Sassanian. Many varieties of this Indo Sassanian coinage, especially those bearing the names of Toramana and Mihiragula or Mihirakula, can be recognized with certainty as Hun issues.

The long series of Gadhiya or Gadhaiya coins in base silver and copper or bronze, although usually without legends or dates, may be assigned now with equal confidence to the Gurjaras. These coins, which present the Sassanian type in its utmost degradation, are found most abundantly in the countries occupied by the Gurjara clans, which quickly developed into Hindu castes, and they evidently formed the ordinary currency of the Gurjara kingdoms in Western India and Rajputana for centuries. A Jain writer relates a legend which expressly connects the origin of the Gadhiya coinage with Bhilmal, the Gurjara capital.

One coin, not of the Gadhiya type, bearing the name of Vyaghramukha has been published. That name being of rare occurrence, the piece, which is of rude fabric and comes from a locality where it was associated with White Hun coins, is almost certainly a coin of Vyaghramukha, the Chapa Raja of Bhilmal in 528 A.D. The Chapas were a branch of the Gurjaras. The coin closely resembles in fabric the undoubted Hun issues, and when I published it I believed it to have been struck by a White Hun chief, but now perceive that it is Gurjara.

The Gurjara lineage of King Mihira Bhoja being an established fact, his Adi-vardlia coins, which imitate the Sassanian coinage in another fashion, must also be classed among the Gurjara issues.”

Presence of Varaha as a motif on coins of Gurjara- Pratiharas also support the theory of Huna origion of Gurjaras. Varaha was tribal deity of Hunas which later evolved into or identified with the incarnation of Vishnu.

Thus, we see that the numismatic connection between the Hunas and the Gurjaras is extremely close.

Common family name of Hunas and the name of Gurjara king Alkhana- According to E. Rtveladze, the name of royal family of Hunas was Alkhon. Humbach proposes that the reading of this name should be “Alkhan”. Alkhan was also the name of a Gujar king of Punjab Gujrat at the close of ninth century which find mention in Kalhan' Rajtarangini.

Mihira as common title among Hunas and Gurjaras- Kosmas Indikopleustes has mentioned a Huna king Gollas in his book Christian topography. The king is identified as MihirGula or Mihirkula by Historians Mihira was probably the title of MihirGula and his actual name was the Gula. Mihira is also the title/name of most famous Gurjara emperor Bhoja (836-885 A D) of Kannauj. It is still a title of honour amongst Ajmer Gurjaras.

Mehrauli- Mehrauli, one of the seven ancient cities that make up the present state of Delhi, was earlier known as Mihirawali means abode of Mihiras or row of houses of Mihiras. According to Campbell Mihira is just the another name of Huna tribe. It was probably founded by Hunas during the reign of Emperor Mihirkula as he has tradition of founding the new cities. According to kalhana’s Rajtarangani Mihirkula also founded the city named Mihirpur in Kashmir. Mehrauli area is still inhabited by four villages of Bidhuri clan of Gurjaras which do not intermarry with their Huna clan as they consider themselves as one and the same. Mehrauli area also have twelve villages of Tomara/ Tanwar Gurjaras which also have Huna origin as per the testimony of pehowa inscription and are considered to be the descendent of Javula Tormana, the celebrated Huna Chief and father of Emperor Mihirkula..

Common Varaha worship among Hunas and Gurjaras- Prevalence of Varaha worship and Varaha as title among Pratiharas also support the theory of Huna origin of Pratiharas. According to H Goetz, Varaha was tribal diety of Hunas which later evolved into or identified with the incarnation of Vishnu. Hunas worshipped the Varaha as Varahamihir. Tormana,s inscription of first year of his rule is found on the Varaha statue from Eran in Central India. Later Gurjara Pratiharas not only promoted the Varaha Worship but also adopted Varaha as their general title. Contemporary Arab scholars call Pratihara rulers Baura (Varaha). According to Goetz most of the Varaha temples were constructed during Huna-Gurjara Reign.

Clan Study of Modern Gujaras also suggest their Huna origion-

Huna has been an important Clan of Gurjara from remote past. Mansukh Gurjar, the friend of Puranic King Nal belonged to Huna clan of Gurjaras There are atleast twelve villages of Huna Gurjaras in Meerut and Hapur districts. There are four Huna Gurjara Villages in laksar tehsil of Haridwar district of Uttrakhand state and around seven villages in Alwar District of Rajasthan. Huna Gurjaras are most numerous in Bundi and Kota areas of Rajasthan that was once known as Huna Pradesh.

Marid is a sub-clan of Huna clan that does not intermarry with Huna clan because they consider themselves one and the same. Manohara is prominent village of Marid Hunas in Sahranpur district.

Bidhuri is also a sub-clan of Huna Gurjaras, which have sizeable number in Delhi and Rajasthan. Mehrauli area is still inhabited by four villages of Bidhuri clan of Gurjaras which do not intermarry with the Huna clan as they consider themselves as one and the same.

Paramara/Panwar clan also seems to be of Huna stock. According to one legend recorded by Col. Todd Shiva temple of Badoli in Kota district of Rajasthan was built by Huna Raj of Panwar dynasty. The legend supports the Huna origin of Panwars. In Pakistan the Hun/Hon Tribe of Potohar district Claims its descent from Jugdeo Panwar which proves the oneness of Panwars with the Hunas. Furthur this relation of oneness is proved by the fact that the Bidhuris sub clan of Huna Gurajaras also claim their descent from Jagdeo Panwar. Khoobad sub-clan of Panwar Gurjaras have 84 villages in Sahranpur district. They also claim their descent from the Jagdeo Panwar. The khoobar have a remarkable phonetic similarity with the name of Kabar tribe of Hungary which claim a descent from Attila’s Huns. According to the bhats of Khoobad Panwars they have migrated to Saharanpur from Dhar of Malwa. Malwa remained the strong hold of Hunas for a long time and after their defeat by Yashodharman they dispersed in all the direction.The legend of Jugdeo Panwar as their ancestor is of special importance among many Gurjar clans as many clan including Huna consider him their ancestor. Historicity of this legendary hero is proved by Jainad inscription from former Hyderabad state according to which Jagaddeva Paramara conquered the Arbuda region in 1093 A D. Early History of Gurjaras including Panwaras is connected with Arbuda/Abu region is proven fact.

Lohmor- Like Hon/ Hun of Punjab, Bidhuris of Delhi and Khoobar Panwaras of Saharanpur Lohmor clan of Gujaras also claim its origin from Jugdeo Panwar.Thus like three others it also have the Huna origin. The transliteration of Lohmor is Iron Peacock. Peacock was the important motif found on Huna coins.

Mundan/Mandar is a sub-clan of Panwar, thus it have a Huna origin. Bali near Baghpat is a important village of Mundans.

The Hathwal clan of Gurjaras is found in Saharanpur and Haryana The clan name seems to be the Indian version of Haftal/ Hephtelite, the another name of white Hunas.

Mori- Gwalior and Chittor grew in political importance during the Huna period. Probably forts at both the places were constructed by Mihirkula. Mori clan ruled from fort of Chittor before the Bapa Rawal took the fort in his Command. Probably Moris ruled at Chittor on behalf of their Huna Emperor. The Mori Gujaras are still found in the nearby area of Chittor. Mori means pertaining to Mor i.e. Peacock. Peacock is an important motif on Huna coinage as already been said.

Chapa or Chaprana, Chavda and Chapotkat Chapa or Chaprana, Chavda and Chapotkat all are the variation of the same clan of Gurjaras. The word Chapa means arch and the word Chapotkat means the best archer. Hunas were supposed to be the best cavaliers and archers of the contemporary world. King Vyaghramukha who ruled the Gurjardesha (Modern Rajasthan) from Bhinmal in seventh century belonged to the Chap clan of the Gurjaras. His coin resembled the Huna coins so much that it was termed as Huna coin of Vyagrmukha by V. A. Smith. Chapranas and Huna Gurjaras are known as Pag-palta brother in Chambal division of Madhya Pradesh. Vanraj Chavda who founded the city of Anhilvada was the Panwar and Panwar are Gujaras of Huna origin, thus Chap, Chaprana, Chavda and Chapotkat are also of Huna origin.

Peelwan in Hindi mean the elephant owner. After their victory over Gupta Empire Huna organized a vast Elephantry for the war purpose which was feared much by the other power. Greek writer casmos indikoplestes tells in his book ‘The Christian Topography’ that Hunas King moved along with a large cavalary and atleast 2000 elephants. Some Gujara clans might have connection with this Huna attribute, Peelwan is one of them.

Pathaa or Pataya is a sub clan of Peelwan. Patha of Akhoda Kalan calls them Pratihara. Infact when a word of an Apbhransa or a Prakrit or an alien language was adopted in Sanskrit extra r (र) were added sometimes to it to suit the phonetics of the new language, e.g. Gujara becomes with one extra r (र) to Gurjara, Munda becomes Murunda and Jat becomes Jarta. It is possible that original word for Pratihara might be or like Pathaa which on addition of two r (र) changed to Prathar/Pratihar in Sanskrit. Antwada, Bhatoda etc in Muzaffanagar district are the important Village of this Gujara clan.

Gajgahi- Like Peelwan clan Gajgahi clan might have connection with the Huna Elephantary.

Tomara or Tanwar - There is a proverb in Hindi “Dilli tanwaro ki”which means that Delhi belongs to Tanwaras.AS already mentioned Mehrauli area of Delhi still have twelve villages of Tomara/ Tanwar Gujaras which also have Huna origin as per the testimony of pehowa inscription and are considered to be the descendent of Javula Tormana, the celebrated Huna Chief. Tomara/Tanwar Chief Anangpal Constructed the Lalkot fort at Mehrauli and Shifted his Capital from kannauj to Lalkot. There is Gujara village Anangpur named after this king not far from Mehrauli in Faridabad district. The first inscription of Tanwara clan is found from pehowa in Karnal. There is very large Gujara Tanwara Village Kyodaka near Pehowa. The place of earliest History of Tanwara clan, Pehoea and Delhi, are still inhabited by Gujara Tanwaras.

Padiyar or Pratihar- It is interesting to note that there is still the Gujaras of Padhiyar clan nearby the Ujjain, the original seat of imperial Pratiharas of Kannauj. It is another evidence of imperial Pratiharas of Kannauj being a Gujara Clan. According to A. Cunningham and Rudolph Hoernle Pratiharas were Tomaras. Hornle said that the Anangpal Tomara Who built The Lalkot fort at Mehrauli was Scion of the imperial Pratihara family of Kannauj. As Tomaras are descendents of Huna King Tormana, Pratiharas were also of Huna origin. As I have already said earlier prevalence of Varaha worship and Varaha as title among Pratiharas also support the theory of Huna origin of Pratiharas. Varaha was tribal diety of Hunas that later evolved into or was identified with the incarnation of Vishnu. Numismatic evidences also suggest Huna connection of Pratiharas. Pratiharas imitated the sassanid type coin of Hunas.

Chalukyas or Solanki- Accoding to Hornle a section of Hunas moved to south India after their defeat in a battle with Yashodharman in Malwa. This section under the leadership of Chalukya Clan established the kingdom Of Vatapi in the latter half of the sixth century A. D. Later another branch from North established a kingdom named Gurjar or Gurjara mandala or Gurjartta in modern Gujrat. Solanki clan is still found among Dore Gujaras of Maharastra and among Gurjaras of Bareilly district of Uttar Pradesh.

Khari- Kharis clan of Gujaras seems to have Huna ancestory. Their family bards claim that Khari clan has migrated to Delhi from Sialkot, the Capital of Hunas. In Rajasthan Gujaras have two sub-division namely Lor and Khari and there Huna clan belongs to Khari Sub-division of Gurjaras.

Hara or Hada Chauhan- This clan of Hadoti region of Rajasthan seems to belong to Hara- Huna section of Hunas. This region of Rajasthan was once known as Huna Pradesha due to predominance of Hara-Hunas. there is still a large population of Huna Clan of Gujaras in mainly the kota and Bundi districts of Hadoti region. Even Bundi City has some Huna Gujara Families. Hadoti region is still inhabited by Chauhan Gurjaras of Hara Huna origion.

Guhilot- Guhilot clan originated from Maitrakas Of Valabhi. Term Maitrak means pertaining to Mithra or Mihira. Mihira was just another name of Hunas. Mihir is a title used by Huna Emperor Mihir Gula and Gurjara Emperor Mihir Bhoj. Mihir is still title of honour among Ajmer Gujaras. According to D R Bhandarkar Guhilots were originally Mihiras/Mers of Huna-Gurjara group.51 Chittorgarh region once the seat of power of Guhilots still has few Huna Gujara villages.

The Gujars are a well-known and powerful caste, numerous in Rajasthan, parts of the Panjab, the northern districts of the Uttar Pradesh, and Central India. Gujaras are primarily a pastoral people, with a strong tendency to a life of rapine like historical Hunas but in modern times they are largely devoted to agriculture. In recent past Gujaras followed Polyandry like Hunas. Thus peculiarities of the Modern Gujars also indicate that their ancestors were members of a pastoral horde.

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