Gyan Darpan

Protest Against Jodha-Akbar Serial

Gyan Darpan 6/05/2013 4

Rajput Leader Lokendra Singh kalvi of Karni Sena, Rajendra Singh Baseth of Shri Kshtriya Veer Jyoti, Ratan Singh Bhagatpura of Gyan darpan.com, Bhanwar singh Reta of Rajputana Sangh and other going to Discuss with Zee TV team with IBF officers at Indian Broadcasting Foundation, News Delhi.

Discussion With zee TV Team and Rajput leader on Jodha-Akbar serial Issue in IBF Office New Delhi

Protest Against Jodha-Akbar Serial at Zee TV Noida By Rajput Youths

Protest Against Jodha-Akbar Serial By Shri Rajput Karni Sena, Kshtriya Sena, Bhawani, Sena, Rajputana Sangh, Shree Kshtriya Veer Jyoti, Rajputana Samaj, Akhil BHartiya Kshtriya Mahasabha

Who was Jodha Bai

Jodha-akbar

Gyan Darpan 6/05/2013 3

Mugle Aajam Film, Anakali Film, Jodha Akbar film and TV serial Jodha akbar says the jodha was wife of Akbar but Nowhere in history, Jodha bai is mentioned as the wife of Akbar. No historical records or historical sources give any indication that Jodha bai was in any way related to Akbar as his wife.

Now question is who was Jodha Bai and who was her husband and what relation was between jodha bai and Akbar ? What historical records says about jodha bai.

Jodha Bai was the daughter of Motaraja Uday Singh of Jodhpur. She was married to Jahangir in june 1586. All the historical records and history book have proved this.

Jahangir Nama published by Nagripracharini Sabha, Kashi, page 25, has this reference. It says, “In 1586 Salim had three “Nikah.” First with Jagat Gosain, alias Jodhabai, daughter of Moata Raja Udai singh of Jodhpur”. On page 26 of the same Jahangir nama it is mentioned that Jagat Gosain was the daughter of Raja Udaisingh who became popular by the name of jodha bai.

Acording to the Jodhpur records, the original name of jodha bai was Manmati. In Jodhpur Rajya Ki Khyat, Vol 1 page 99 and itihasik baten page 800, by Bankidas have also mention this fact.

The Jodhpur records namely, Rajput-Mugal Matrimonial alliances, based on authentic old works in Marwari and Percian etc. in para 4 says- “after the wedding of Manmati with Prince Salim the emperor Akbar granted Mansab of 1000 and the state of Jodhpur therefore she was called by the name of Jodha Bai ( Vide Umro Hanud page 49- Nawal Kishore Press, Lukhnow)

In Jodhpur Rajya Ka itihas vol.1- page 358,359 Gaurishankar Ojha says, -“In 1586 the marriage of the daughter of Udai singh with Prince Salim (Jahangir) took place at the house of the Raja. As she was from jodhpur, this daughter of Udai Singh is also popular by the name of “Jodha Bai”.

In para 5 of the Jodhpur records it is mentioned “Mota Raja Udai singh Rathore married his daughter Manibai (Manmati) with prince Salim (Jahangir)”. In Akbarnama the name of this princess is written Manmati while Jahangir mentioned in his Tuzuk Jahangiri as Jagat Gosain, which seem to be a title. ( Vide kaviraja Shyamal das’s Vir Vinod, Vol 3, page 815)

A.L.Srivastva in his book “Mugal Emprie” page 253, chapter on Jahangir says- “The price (Jahangir) had married several other wives, the most important of whom was Jagat Gosain or Jodha Bai, daughter of Mota raja Udai Singh”.

NCERT Book ‘Medieval India’ page 207 history text book for class xi by Satish Chandra says, “To strengthen his position, Udai Singh married his daughter, Jagat Gosain or Jodha Bai as she came to be called, to Akbar’s eldest son Salim….the bridegrooms party went to the Raja’s house in barata”. This book is being taught to school children throughout the country.

jodha bai life history, who was jodha, what is jodha-akbar issue, jodha-akbar issue, jodha-akbar real story, jodha akbar story, jodha bai, jodha bai history

Online Complaint Form for any TV serial

Gyan Darpan 6/04/2013 0

Now we can do any complaint against any tv serial. Click here to file online complaint against tv serial to Indian Broadcasting foundation
http://ibfindia.com/onlineform.php

Plz Click above link and file a complaint against Jodha-Akbar the fake story serial.

Bhangarh ka sach

Glorious History

Gyan Darpan 4/04/2013 0

Rājasthān ke bhānagaढ़ kā ujaड़ā kilā v nagar bhūtoan kā ḍarāvanā kile ke nām se desh videsh mean charchit hai| is kile kī yātrā ke lie alavar v jayapur se saड़k mārga dvārā jāyā jā sakatā hai rel mārga se bhī dausā relve sṭeshan se utar kar saड़k mārga se is jagah pahuanchā jā sakatā hai dausā se bhānagaढ़ kī durī 22 kilomīṭar hai| jabaki jayapur v alavar donoan jagahoan se lagabhag 80 kilomīṭar hai|
bhānagaढ़ ke kile v nagar kī ujaड़ne kī kaī kahāniyāan prachalit hai jinamean rānī ratnāvatī v ek tāantrik kī kahānī pramukh hai, prachalit janashrutiyoan mean kisī mean ratnāvatī ko bhānagaढ़ kī rānī batāyā gayā hai to kisī kahānī mean bhānagaढ़ kī sundar rājakumārī| par donoan hī kathāoan mean is pātra ke sāth siandhu sevaड़ā nāmak tāantrik kā nām v usakā kukṛutya jarur juड़ā hai|
prachalit kahānī ke anusār siandhu devaड़ā mahal ke pās sthit pahāड़ par tāantrik kriyāeँ karatā thā vah rānī ratnāvatī ke rūp par āsakta thā| ek din bhānagaढ़ ke bājār mean usane dekhā ki rānī ki ek dāsī rānī ke lie kesh tel lene āī hai siandhu sevaड़ā ne us tel ko abhimantrit kar diyā ki vah tel jis kisī par lagegā use vah tel usake pās le āegā| kahate hai rānī ne jab tel ko dekhā to vah samaz gaī ki yah tel siandhu sevaड़ā dvārā abhimantrit hai kahate hai rānī bhī bahut siddha thī isalie usane pahachān karalī aur dāsī se us tel ko turanta faiankane ko kahā| dāsī ne us tel ko ek chaṭṭān par girā diyā| kahate hai abhimantrit tel ne chaṭṭān ko uḍākar siandhu sevaड़ā kī aur ravānā kar diyā siandhu sevaड़ā ne chaṭṭān dekhakar anumān lagāyā ki rānī us par baiṭhakar usake pās ā rahī so usane abhimantrit tel ko rānī ko sīdhe apanī chhātī par utārane kā ādesh diyā|
jab chaṭṭān pās āī tab tāantrik ko asaliyat patā chalī to usane ānan fānan mean chaṭṭān usake ūpar girane se pahale bhānagaढ़ nagar ujaड़ne kā shāp de diyā aur khud chaṭṭān ke nīche dabakar mar gayā| kahate hai siddha rānī ko yah sab samazate der nā lagī aur usane turanta nagar khālī karāne kā ādesh de diyā| is tarah yah nagar khālī hokar ujaड़ gayā aur rānī bhī tāantrik ke shāp kī bheanṭa chaḍh gaī|
kitanī sachchāī hai is kahānī mean –
is kahānī mean kitanī sachchāī hai isake bāre mean is bāt se hī jānā jā sakatā hai ki janashrutiyoan mean bhānagaढ़ ke lie prachalit kahānī mean kaī log ratnāvatī ko rājakumārī to kaī log rānī batātean hai| rānī ratnāvatī kā jikra to har koī karatā hai par vah kis rājā kī rānī thī ?
usake rājā v usakā shāsan kāl kaunasā thā?
nagar kis kāl mean ujaड़ā ?
is prashnoan par sab chup hai| aksar log is nagar v kile ko 500 varṣha pahale ujaड़ā batāte hai par kile se mile vibhinna rājāoan ke shilālekhoan kī tārīkh dekhane ke bād usake ujaड़ne kī samaya sīmā kāfī kam ho jātī hai| hamane apanī yātrā mean ek mandir (shāyad mangalā devī yā keshavarāya) ke garbhagṛuh ke dvār par lagī ek baड़ī shilā par sanvat 1902 likhā dekhā is hisāb se us mandir ke nirmāṇ kā kāl sanvat 1902 hai to jāhir hai āj se 167 varṣha purva yah nagar ābād thā|
bhānagaढ़ kā itihāsa
apane pās upalabdha itihās kī pustakoan mean muze bhānagaढ़ ke bāre mean jyādā jānakārī to nahīan milī par kuanvar devīsianha manḍāvā ne apanī pustak “rājasthān ke kachhavāha” mean bhānagaढ़ ke itihās kī sankṣhipta jānakārī jarur dī| ab tak muze milī bhānagaढ़ ke kile kī aitihāsik jānakārī ke ādhār par bhānagaढ़ kā kilā jo āmer ke rājā bhagavantadās ne banāyā thā unake chhoṭe beṭe mādhavasianha (mādhosianha) ko milā| bhagavantadās kā swargavās mangasar sudī 7 vi.sa. 1646, 15 disambar 1590 ko lāhaur mean huā thā| isalie yah anumān āsānī se lagāyā jā sakatā hai ki is samaya ke āsa-pās is kile kī rājagaddī par mādhavasianha baiṭhe the| inake adhīn mālapurā bhī thā v muanhatā naiṇasī ke anusār ajamer bhī thā |mādhavasianha (mādhosianha) apane baड़e bhāī āmer ke rājā mānasianha kī bhāanti hī bahut vīr puruṣh the unhoanne shāhī senā mean rahate hue kaī mahatvapūrṇa yuddhoan mean vīratā dikhākar apanī vīratā kā lohā manavāyā thā| āmer mean inakī vīratā ke bahut kisse prachalit the| ek bār ve āmer āye the ki āmer kile ke ek zarokhe se achānak girane kī vajah se unakī mṛutyu ho gaī| jahāँ unakī mṛutyu huī vahāan unakā ek smārak bhī banā hai| rājasthān ke itihāsakār ozā jī ko bhānagaढ़ mean mādhavasianha ke do shilālekh mile the jin par māgh badī ekam vi.sa. 1654 aur dūsare mean 1655 likhā thā|
mādhavasianha (mādhosianha) ke bād unakā putra chhatrasāl jise chhatrasianha ke nām se bhī jānā jātā hai bhānagaढ़ kī gaddī par baiṭhā| chhatrasianha apane do putroan bhīmasianha v ānanda sianha ke sāth dakṣhiṇ mean shāhī senā se bagāvat karane vāle khānajahāँ lodī se yuddha karate hue vīragati ko prāpta hue the| chhatrasianha kā ek putra ajabasianha bhī thā jisane bhānagaढ़ ke pās hī ajabagaढ़ nām se ek nagar basāyā aur vahāan kilā banavāyā| ajabasianha ne balakh yuddha mean apratyāshit vīratā dikhāī thī| chhatrasianha kā bhānagaढ़ mean mile ek shilālekh mean āṣhāढ़ badī 13 vi.sa.1676 aankit milā hai| chhatrasianha kā ek putra ugrasen bhī thā par gaddī par kaun baiṭhā usakā patā mere pās upalabdha pustakoan mean nahīan milā| par bhānagaढ़ mean mile ek anya shilālekh mean māgh badī ekam vi.sa.1722 mean isī vansha kā ek vanshaj harisianha gaddī par baiṭhā|
harisianha ke do beṭe yā usake vansha ke do beṭe aurangajeb ke kāl mean musalamān ban gae the jinakā nām mohammad kulīj v mohammad dahalīj thā jinhean bhānagaढ़ rājya milā thā in donoan bhāiyoan kā ek shilālekh bhānagaढ़ mean milā hai jis par jeṭh sudī 14 1756 aankit hai| in donoan bhāiyoan ke musalamān banane v dillī mean muग़l sattā ke kamajor hone kā fāyadā uṭhāte hue āmer ke mahārājā savāī jayasianha ne in donoan bhāiyoan ko mārakar bhānagaढ़ par kabज़ā kar liyā thā aur is rājya ko apane adhīn kar mādhavasianha(mādhosianha) ke hī vanshajoan ko apane adhīn jāgīradār banā diyā|

Kuchh anutarit prashna
mahārājā savāī jayasianha jī dvārā apane adhīn karane ke bād is kile kā kaun kaun jāgīradār rahā?
kile kā prabandha v niyantraṇ kis jāgīradār ke hāthoan mean rahā ?
rānī ratnāvatī jisake bāre mean kahā jātā hai ki vah pās ke hī ek gāanva tītaravāḍā kī rahane vālī thī kis jāgīradār kī rānī thī ?
nagar kab aur kyoan ujaड़ā ?
aisī kaunasī paristhitayāan rahī hogī ki jayapur āmer ke shaktishālī shāsakoan ke adhīn rahate hue yah sanpanna aur samṛuddha nagar vīrān ho ujaड़ gayā ?
purā shahar aur mahal ujaड़ gayā sabhī nirmāṇ jamīandoj hue par vahāan bane mandir surakṣhit kaise rahe ?
aise kaī prashna hai jinake nivāraṇ ke lie shodh kī āvashyakatā hai| ek samaya samṛuddha rahe bhānagaढ़ nagar ke itihās ko āpake logoan ke sāmane rakh sakūँ isakī maian purī koshish karūँgā|
siandhu sevaड़ā dvārā nagar kā nāsh v bhūtoan kā sacha
ujaड़ā bāज़āra
is kile v nagar ke ujaड़ne ke sanbandha prachalit kahāniyoan v jana-shrutiyoan kī ūpar charchā kī jā chukī hai par kile v nagar ko dekhane ke bād āsānī se anumān lagāyā jā sakatā hai ki kile v nagar kā nāsh kisī chaṭṭān dvārā nahīan kiyā gayā hai balki nagar ujaड़ jāne v khālī ho jāne ke kaī varṣhoan bād tak āsa-pās ke grāmīṇoan v anya logoan dvārā khālī paड़ī imāratoan se jarurat kā sāmān nikālane ke chakkar mean imāratean khanḍahar mean tabdīl huī hai vahī kile v mahaloan ko unamean gaड़e dhan ko nikālane ke lie choroan dvārā khudāī karane ke chalate nuksān pahuanchā hai sāth hī paryaṭakoan dvārā bhī nagar v mahal kī ṭūṭī dīvāroan par chaढ़ne ke kāraṇ nukasān pahuanchā hai|
surakṣhit gopīnāth mandira
maje kī bāt yah hai ki nagar mean banī haveliyāँ v bājār mean banī dukānean khanḍahar mean tabdīl ho gaī par bhānagaढ़ nagar mean bane prāchīn mandir vaise ke vaise surakṣhit hai hāँ unakī mūrtiyāan jarur gāyab hai| yadi prākṛutik vipadā yā tāantrik dvārā apanī shakti se nagar kā ujaड़nā mānā jāya to fir mandir kaise bach gae ?
bāt sāf hai ek to mandiroan mean lage daravāje ādi gharoan mean istemāl lāyak nahīan fir log mandiroan kā devatāoan ke ḍar se nuksān pahuँchāne kī himmat nahīan juṭā pāte|
kile v ujaड़e nagar mean bhūtoan kī bāt kī sachchāī jānane ke lie ājatak kī ne ṭīm pairānārmal upakaraṇoan v kaimaroan ke sāth purī rāt kile mean bhramaṇ kar gujārī unhean n to koī bhūt hī milā n unake upakaraṇoan ne koī aisī bāt darja kī ki jisake sahāre vahāan bhūt hone kī puṣhṭi ho|
hamane bhī apanī yātrā ke daurān vahāan taināt purātatva vibhāg ke karmachārī se bhūtoan ke astitva par charchā kī to karmachārī ne batāyā ki vahāan kul nau karmachārī aise hai jinhean tīn tīn kī ṭolī mean tīn shifṭoan mean kilā parisar kī surakṣhā mean taināt rahanā paड़tā hai aur rātrī gashta bhī ve karate hai| rātrī gashta karate samaya unhoanne kabhī vahāan bhūt hone kā ahasās nahīan huā aur n hī unhean kabhī ḍar lagā hāँ jangal hone kī vajah se jangalī jānavaroan kā ḍar jarur hai jisake lie unhean satarka v chaukannā rahanā paड़tā hai|
ājatak v jī ṭīvī ke kāryakram mean bhī karmachārī sāth the tab bhī unhoanne koī bhūt nahīan dekhā usake bāvajūd ājatak ke is khulāse ke bād ki kile mean koī bhūt nahīan hai jī ṭīvī vāloan ne bhūt hone kī zūanṭhī kahānī prachārit kī jise mahaj jī ṭīvī dvārā apanī ṭīārapī kī bhūkh miṭāne kā hathakanḍā mātra kahā jā sakatā hai|

Click Here to Read in Hindi

Rajasthani Love Story : Dhola Maru

Love Story

Gyan Darpan 2/10/2013 2

Among many love story popular in Rajasthan. Dhola Maru is extremely popular and is known among the rajasthanis. One can understand its popularity by the fact that the hero of the story Dhola who existed in 8th centaury is still remembered and every couple is entailed with Dhola-Maru. This is not all. In every love song ladies normally address there beloved as Dhola. It has now become Synonymous of husband . the rural ladies of Rajasthan even today and there days sing songs of Dhola and Maru.

The hero of the story Dhola was son of king Nal of Narwar state in MP. He become popular as Ddhola in later year. Dhola got married when he was a kid with daughter of king Panwar’s Maruvani. Panwar was king of state Poongal. When they got married Dhola was 3 and Maruvani was 1.5 year old. Since both of them were very uong so Maravni was not send with Dhola. When they grew up Dhola was married to Malwani and he almost forgot the childhood incident.

When Marvani grew up her parents sent massage to Dhola to come and take his wife Marvani. The new wife received massage about Dhola’s child marriage and heard that Marvani is extremely beautiful and there’s nobody beautiful like her. Out of jealous she killed almost all messengers who come with Poongal’s massage about child marriage and made all efforts to ensure that massage did not reach Dhola. On the other side the nourishing youth showed its color. One night see saw her beloved in her dream and since then started parting longing his mat. She lost interest form the world, other then her husband. Her mother again insisted her husband to inform Dhola about it. He thought that all messengers were being killed by Malwani so he should send some singer who could go there sing entertain and pass on the massage to king Dhola and make him remember of his childhood marriage with as Marvani. When singer was about to leave Marvani called him and gave him couplets to be song in Maru Rag. She suggest him how to sing it and present it in front of Dhola. The singer promised that if he would be alive and would come back then would defiantly bring Dhola along.

The cunning sing a managed to enter Dhola’s court and present his song. As it grew night dark he started singing loudly.

That was a cloudy night and it was lightening in sky in dark. In the light shower and silent environment the singer started singing in Malhar Rag. The sweet song echoed in kings ear and Dhola become anxious in music. The singer clearly sang.

“ढोला नरवर सेरियाँ, धण पूंगल गलियांह|”

Dhola socked when he heard Poongal and Maruvani in the song. He suddenly this memory refreshed. The singer described every thing in Maru Rag and elaborated Maruvani’s beauty in such way as if he opened a book in fornt of him. He shacked in despair.

The singer sang over night. In the morning when Dhola called and asked him he described Maruvani’s how about. Finally Dhola decided to bring Maruvani to his palace but Malwani engaged him in other deeds and managed to stop him.

One day Dhola reached Poongal and meet to Maruvani.Maruvani meet Dhola and danced in joy. Both spent many days together in Poongal and one day Dhola asked Kingal Pingal to leave for Narvar along with Maruvani. It is said that a snake bit Marvani and god shiv along with Parvati spared his life. Past morning ahead they were caught in conspiracy created by Umra-Sumra who wanted Marwani . He was waiting with his group on there way. Dhola left her sittion on camel and got down to talk to Umra . The singer was singing and Dhola was talking to umala. The singer’s wife knew about conspiracy of Umala-Sumla and she made Marwani aware of it.

Marwani knocked camel’s stomach in such a way that it started running. Marwani screamed and Dhola ran behind camel as soon as he come new camel Maru whispered that its danger here jump up the camel. Dhola jumped and climbed over camel. Umar-sumara chased them on there horses but they could not get hold of camel.

After reaching his kingdom he lived with marwani and malvani happily . Dhola had a son Laxman ; Laxman’s son was Bhanu and Bhanu’s sun was the grate emperor Brajdama who won his lost empire of Gwalior and embrace Kachwaha. Later a child of his family Dulhiraj came to rajasthan .

To Read This Story In Hindi Click Here

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