Tejaji had war with the Mer Meena in the valley of Chang at about 15 km distance from Sursura near the Mandawaria village

He killed many Meenas in the war. He was badly wounded in the process to bring Gujari's cows back from dacoits

SCREENSHOT FROM WIKI

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DID YOU SAW THIS SCREENSHOT ?
THEN GIVE ME ANSWER OF THIS QUESTIONS

1. how many cows were stolen ?
2. how many cows were killed ?

Now the main point is - valley of Chang about 15 km distance from Sursura near the Mandawaria where the war happened

paner to chang is 99KM

So lets start to research about the war with logic and technically :

Tejaji had war with the Meenas in the valley of Chang at about 15 km distance from Sursura near the Mandawaria village. He killed all 350 Meenas. It was an unparallel war in history, Tejaji alone fighting with 350 enemies. Tejaji was victorious and got back the cows.

first thing is paner to chang valley is 99KM not 15km

second thing is teja ji take cows and back to paner then Lachha told that Kanan Kerda (one eyed male calf) has yet not come back. Tejaji goes back to the hills where Meenas were hiding

so technically and logically tejaji travel 99km + 99km then again for kanan kerda tejaji travel 99km+99km this is 396km
so its not possible to travel and fight with more then 700 enemies while he was badly injured in first war , and one more interesting thing is teja ji had enough time ( The myth is that he encountered a snake burning in fire that was saved by Teja. That snake cursed Teja and wanted to bite Teja. In fact he had encountered with a Naga chieftain named Balunag who challenged Tejaji for a war. Tejaji assured Balunag that he will come back after fulfilling his promise. Balunag let him go in the direction in which Lachha’s cows were taken by Meenas. ) he help a snake and he talk witth snake about war , this all things happened in a day (24 hours ) STRANGE ?

He killed many Meenas in the war. He was badly wounded in the process to bring Gujari's cows back from Meenas. Veer Teja was man of words. He brought all cows back to Paner where Lachha told that Kanan Kerda (one eyed male calf) has yet not come back. Tejaji goes back to the hills where Meenas were hiding. This time he was encountered with about 750 Meenas. He attacked them and brought back Kanan Kerda (one eyed calf). Meenas attacked Tejaji and was seriously injured. He killed many Meenas in this war whose deolis are there in the Mandawaria hills. He came back victorious.

HERE IS REAL STORY :-

Lachha goes running after hearing the noise of his hand. Harkare told that Chang's Meena cows have been taken away from the fence. Lachhan Gujri tells Tejaji that Meena thieves have stolen his cows. Tejaji said, informing Jagirdar Raymal ji of Lacha village to get Laru, Tal, Dhol Bajwa. Got a voice in the village Along with all, I also bring cows free. Do not worry. Ganapati Rayalji of Lachha town Paner goes to Muhta and narrates the complaint. Raymal ji made an excuse.

Lachha goes to the dholi and says to play the drum that you alert the village by playing the twelfth beat. Then she went to the people of the village who used to give information with a voice in the village. Then he finds out that your cow has taken Chang's Meena at the behest of Pemal's mother. The head of the  team of Meena of Chang was Kalia Meena, the Dharam brother of Pemal's mother. Pemal's mother has considered everyone for your help.

Then he finds out that cow has taken BY Chang's Meena at the behest of Pemal's mother .

REFERENCE FROM https://good348.blogspot.com/2019/04/blog-post_25.html

STORY CONTINUES '-

Tejeo sets out on his journey to rescue the cows. Reaching the Meenas he challenges them,

‘Where will you go now? Your end has come. You committed a crime by stealing all the cows, O thou Meena thieves.’ 

The Meenas advise him, ‘Do not disturb  us. Go on your way. We have not brought your cows. These are the cows of ManaGujari. 

Teja g is irked and answers, ‘These cows are not Mana Gujari’s. You know nothing.These cows belong to me.’ In a flash, he strikes one of the Meena fighters and knocks him to the ground.

Seeing his power the Meenas surrender and allow him to take away all the cows, except one calf which he must leave behind for them. Tejeo for gives them and leaves the calf as it doesn’t matter much to him. So the Kanya-Kevda (the calf with one damaged eye) is left behind. He collects all the cows and starts returning back to Mana Gujari

Finally the cows arrive at the door of Mana Gujari’s palace. Tejeo calls to her,

‘Take your cows to the cattle-shed and count them.’ Mana Gujari comes down thestairs of her palace and goes into the cattle-shed and counts them one by one. She releases the calves to meet their mothers and to drink milk from them.

After finishing counting her cows, Mana Gujari complains,

‘All the cows have come,but you have left behind my beloved calf. His sole value equals that of all the cows.You left behind my Kanya-Kevda.’ Tejeo criticises her, ‘You are a scheming woman,valuing one calf against all the cows.’

The Gujari answers, ‘Don’t blame me, I do not know anything. My Kanya-Kevda is precious to me. Without him your effort is of no value to me.’

Tejeo makes excuses and says,‘ Go back into the cattle-shed and search for him once again. He must be among them.’ But the Gujari won’t change her tune and is adamant, ‘I have searched around for him everywhere, but he is not here. My heart yearns for him. You would not understand. Don’t mislead me, instead solve my problem.’

Listening to her plight, Tejeo decides to go again. He mounts his mare and proceeds a second time for the war.

Reaching the Meenas he demands the calf.

The Meenas are evasive and say, ‘We have bartered the calf today with the distiller forour daily dose of liquor, now from where shall we bring him?’

Tejeo answers angrily,‘I do not know but you have to bring the calf back to me.’

Finally a fierce battle takes place with the Meenas.

His mare rears up and starts striking their heads with her hooves But Tejeo was also badly wounded by the spearheads of his enemies. He finally kills all the Meenas, making their women widows who start wailing,

‘ All our men are dead. Take away your calf from here.’ Tejeo answers, ‘The feud would have not happened if you had returned the calf earlier. Amound of heads (dead bodies) would not have resulted.’ The women bring the calf and leave him before the mare. 

Tejeo leaves the battleground. The calf moves ahead finding his own way back. Tejeo is very badly injured. Lying along the mare he says, ‘Now my faith is only in you. My life is in your hands. ,Carry me back home.’ He reaches the palace of the Gujari and calls her to come down the stairs. He says, ‘Take your calf back which is equal to the value of all your cows. ’Receiving her calf, Mana Gujari tells Tejeo, ‘I will get your wounds treated. I will call all the doctors of the country to medicate you.’ Displeased with her,

Tejeo says, ‘Get away from me. Keep your distance, otherwise my wounds ache more. Send your servant and get the pot filled with milk.’

He requests the snake, ‘Come over to me on the mare, and fulfill your wish and the promise given by me.’ The snake crawls round the mare’s leg, climbs up,and perches on the saddle. He notices Teja’s condition and states, ‘Your body is full of spear wounds. On which place should I bite you?’ Tejeo replies by showing the palms of his hands and his tongue, which are still intact. The snake instructs him, ‘Put your tongue out of your mouth. I have come to bite you.’ Tejeo puts out his tongue.

The black snake, BasakBaba bites him on his tongue and also bites the mare on her left ear.Completing his mission, the snake slithers down from the mare. Losing consciousness, the mare and Tejeo fall to the ground. Then Tejeo calls upon his servant who has accompanied him all the way on his journey,.

‘Take my turban and goto my wife. She will be waiting in anticipation.’ The Charan (his servant of Charan community) takes the turban in his hand and leaves to follow the instructions of his master. Tejeo’s wife is standing on the outskirts of the village waiting for her husband.Reaching her he puts the turban in her jholi(outstretched veil).

The servant informsher, ‘Your husband is lying at the snake hole, bitten by the Basak Baba.’ Hearing thisBodal shrieks, ‘What miserable news have you brought?. God has done very wrongby me. In my childhood I have become a widow. By receiving the turban from you inmy jholi, my body is overwhelmed.’ She then calls to her father , ‘O my father listento me, listen to my words. My husband has gone, his life has been taken away by theblack snake.’ Aware of tradition, she tells her father, ‘Collect nine munn (one munnequals to forty kilogram) of sandalwood and ten munn of ghee.

After being bitten by the snake, before he dies, Tejaji is blessed by an announcement from the sky, ‘In future who ever will be bitten by a snake and ties a tati (thread tiedaround hand, neck or feet) in your name will survive . Your name will always be remembered throughout the world.’The last part of the story is quite tragic where Bodal commits Sati with her husband.It is symbolically understood by everyone, but never sung in the ballad. This is the sensitivity of the ballad;.the heroic deeds of Tejaji are sung and narrated with great reverence but not the saddest part of it.

Instead the final part  is narrated like this: Tejeo’s mother has a nightmare. She witnesses Tejeo laying down his life. She goes toTejeo’s father and tells him about her bad dream. She says, ‘Tejeo appeared in mydream and he said that he is sacrificing his life in the struggle to protect the cows.’This is how the story ends with Tejaji’s death. The event may not be described but i sunderstood. 

reference - https://www.repository.cam.ac.uk/bitstream/handle/1810/243556/Tejaji_Gatha_Dugari_Translation.pdf?sequence=8

Amer was known in the ancient period as Dhundhar. the old and original fort of Amer was ruled by clan of meenas and later it was ruled by Kachwaha Rajputs.

Map showing dhundhar region with ancient amber :

• Ajmer Ancient Dhundhar
• Dhundhara

MEENA'S

Amer was known in the ancient period as Dhundhar. the old and original fort of Amer was ruled by clan of meenas and later it was ruled by Kachwaha Rajputs. Is what is known in the present day as Jaigarh fort, It was actually the main defensive structure rather than the palace itself. Jaigarh fort and amber palace are connected by subterranean passages and considered as one complex

The oral history preserved in the traditional folktales and folklores of this tribe affirm the kingdom of Meena (Mindesh) with its capital at Amber."Meena history spread over eleventh (11th) and twelfth (12th) century AD.

Minnagara (mindesh)

The name Dhundhar is derived from a celebrated sacrificial mount on the western frontiers near Jobner. Some Meena historians are of the opinion that the name Dhundhar is derived from a demon king called Dhundhar whose cave is still pointed out on a hill at Kolta which is at the east of Jaipur city. Another ideology of the name Dhundhar is from the river called Dhund which was the bone of contention in demarcating the area ruled by Meena and Rajput chiefs. (Rizvi, SHM : 1987)

Tells the heroic tales of violent clashes between Meena and Rajput chiefs are centered around Dhundhar-the ancient kingdom of the Meenas.

dhundhar or dhoonadar or dhundara also known as Jaipur region, is a historical region of Rajasthan state in western India. It includes the districts of Jaipur, Dausa, Sawai Madhopur, and Tonk and the northern part of Karauli District. The region lies in east-central Rajasthan, and is bounded by the Aravalli Range on the northwest, Ajmer to the west, Mewar region to the southwest, Hadoti region to the south, and Alwar, Bharatpur, and Karauli districts to the east.

Dhundhar, Ancient paradise also known as Jaipur region

At the beginning of the eleventh century, the Kachchhwahs (turtles) from Narwar snatched the territory from the Meenas (fish) of the Matsya region and established the mighty Kachhwaha kingdom of Amber.

Dhundhar is a historical region of Rajasthan. It had been part of the Kacchwaha as well as Jaipur Kingdom and has been known by many different names. It comprises of the districts of Jaipur, Dausa, Sawai Madhopur, and Tonk and the northern part of Karauli District.

Original pic of amber fort taken by British photographer

Amer under MeenasAmer Fort is situated in the Amer town which is at the distance of 11 km from Jaipur. The Amer town was firstly occupied and administered by Meenas. As they worshipped Goddess Amba, so on that basis they named the place as Amer or Amber. Goddess Amba was also known as Gatta Rani or Queen of Pass. History says that Amer town was previously known as Khogong which was ruled by Raja Ratun Singh or Alan Singh Chanda.

The region is situated in the east-central Rajasthan and is encompassed by Aravalli Range on the northwest, Alwar, Bharatpur, and Karauli districts to the east, Hadoti region to the south, Mewar region to the southwest, and Ajmer to the west. In 1900, Jaipur Kingdom was spread over a total of 15,579 sq miles.

Amer Fort

A view of the fort at Amer in Rajasthan; a watercolor by William Simpson,

Read full Article about amber and click here Amber Kingdom of Meena's

Amer Fort is a fort located in Amer, Rajasthan, India. Located high on a hill, it is the principal tourist attraction in Jaipur. The town of Amer was originally built by Meenas.

The settlement at Amer was founded by Raja Alan Singh, a ruler from the Chanda clan of Meenas in 967 CE. The Amer Fort, as it stands now, was built over the remnants of this earlier structure during the reign of Raja Man Singh, the Kachwaha King of Amer. The structure was fully expanded by his descendant, Jai Singh I. Even later, Amer Fort underwent improvements and additions by successive rulers over the next 150 years, until the Kachwahas shifted their capital to Jaipur during the time of Sawai Jai Singh II, in 1727.

Panna Meena ka Kund

Panna Meena Ka Kund is located in Amer town close to Ambikeshwar Mahadev Temple or Anokhi Cafe. Ambikeshwar Mahadev Temple is well known in Amer town.

Ancient Untold Secret

Panna Meena ka Kund Jaipur

History of Panna Meena ka Kund

There is no confirmed history or record on how this Baori came to be called Panna Meena or Panna Mian Kund.

It is believed that it dates back to the 16th century. There is yet another theory that it was built by the locals Meenas who were original residents of Amer .

Locals said that Panna Meena was a brave warrior and this stepwell was built in his remembrance.Some sources have mentioned that it is in Panna Meena Kund that Rajputs killed Meena chiefs who ruled Amer and thereby came to control this town.

None of the popular history books mentions this. What we do know is that before 11 century it was Meenas who ruled Amer. It is unlikely that Panna Meena Kund dates before the 11th century. In the absence of records, people add their own versions and stories. The fact is we know very little about its history.

This Baori was more than merely a source of water. It was a meeting spot for the women; to chit-chat and catch up on each other’s life. Therefore, it’s an important part of our culture & history and not simply a built heritage. By visiting, this stepwell you can probably visualize how life must have been centuries ago.

Dhundari language

Dhundhari (also known as Jaipuri) is an Indo-Aryan language spoken in the Dhundhar region of northeastern Rajasthan state, India. Dhundari-speaking people are found in three districts – Jaipur, Karauli, Hindaun, Sawai Madhopur, Dausa, and Tonk.

THE END

References

Rann Singh Mann, K. Mann (1989). Tribal Cultures and Change. Mittal Publications. p. 17.

John E. Cort "A Tale of Two Cities: On the Origins of Digambara Sectarianism in North India." L. A. Babb, V. Joshi, and M. W. Meister (eds.), Multiple Histories: Culture and Society in the Study of Rajasthan, 39-83. Jaipur: Rawat, 2002.

Varni, Jinendra, Jainendra Siddhanta Kosa, in 4 volumes. New Delhi, 1970-1973

MacAlister completed the grammatical analysis on February 24, 1884. Books on Jain philosophy, such as Moksha Marga Prakashak, have been written in Dhundari by Acharyakalpa Pt. Todarmalji. The Serampore missionaries translated the New Testament into Jaipuri proper in 1815.

old pics of rajasthan by william simpson

RAJASTHAN. FORT OF JAIGARH AND THE PALACE OF AMBER ABOVE MAOTA LAKE, CIRCA 1860

MANU the father of mankind

so now we start to know how many manus are there?

To understand this, we shall first have to go through the basic calculation of time for Lord Brahma. Just like our own division of time, each day of Brahma (known as a Kalpa) is divided into 14 Manvantars (~ our 12 Hours) and each Manvantar is composed of 72 Chatur Yugas ( ~ our 60 Minutes).  

As you can observe from the chart above, the Chatur-yuga and Manvantar periods run into huge time spans. For the smooth functioning of such long intervals of time, each of these has a different set of Gods and Guardians.

For example, the post of Indra passes to the most deserving of the Devas every Manvantar and alongwith him, the groups of Devas, Saptarishis etc. also change posts and so does the Manu. 

While the Pandavas were secretly living in the kingdom of Virata, the spies of Duryodhana searched intently all the kingdoms and provinces trying to find the sons of Pandu, and not being successful, they returned to Hastinapura. They entered the King's imperial court, and in the assembly of great warriors made the following submission, "Dear King, we have searched the entire earth, but nowhere could we find the Pandavas. After leaving the Dvaitavana forest, they have disappeared. We followed their charioteers and servants to the city of Dvaraka, but nowhere could we find them in the city of the Yadavas.

While the Pandavas were secretly living in the kingdom of Virata, the spies of Duryodhana searched intently all the kingdoms and provinces trying to find the sons of Pandu, and not being successful, they returned to Hastinapura. They entered the King's imperial court, and in the assembly of great warriors made the following submission, "Dear King, we have searched the entire earth, but nowhere could we find the Pandavas. After leaving the Dvaitavana forest, they have disappeared. We followed their charioteers and servants to the city of Dvaraka, but nowhere could we find them in the city of the Yadavas.

We followed their footprints from the forest of Dvaitavana, but the path disappeared, and it appears they have perished without leaving a mark. O bull of the Bharata race, we have not been able to discover their path or their present abode. We now wait for further instructions concerning Pandu's sons. During our search for the Pandavas, wehave gathered one interesting bit of information that you will like to hear.

King Virata's commander, Kichaka, by whom the Trigarta's have been repeatedly routed with force, has now been killed violently along with his 105 brothers. They have been slain by five Gandharvas during the hours of darkness. Having heard this delightful news about the position of the enemy, we have come here quickly to inform you."

Having listened to the report of his spies, King Duryodhana reflected for a while and addressed the assembled Kings, "It is difficult to understand exactly where the sons of Pandu have hidden themselves during this last year. The one year period has now almost expired, and if they are not discovered, they will return like enraged elephants or serpents spitting poison. They will inflict heavy casualties upon the Kuru host. Therefore, we should again send spies to the different provinces to discover their whereabouts. Certainly this time our spies will be able to uncover their hiding place, forcing them to enter the forest for another twelve years."

Hearing Duryodhana's opinion, Karna spoke, "Other spies, who are more qualified and intelligent, should seek out the Pandavas. Let them examine every person at places where people take shelter, such as holy places, towns, villages, and even the forests. We should send out spies in greater number."

When Karna had given his counsel, the scheming Duhshasana spoke in that assembly, "Give the spies advance payment, and once more send them out. Karna's recommendation has our full approval. It is my belief, however, that the Pandavas will not be discovered. Perhaps, they have gone to the other side of the ocean, or perhaps, they have been devoured in the forest by fierce beasts of prey. Therefore, O prince of the Kuru race, relieve yourself of all anxiety, and rule the kingdom as your own property."

When Duhshasana had spoken, Drona advised the assembled Kings, "Persons like the Pandavas never experience pain or death. The Pandavas are saintly, virtuous, moral, learned in the Vedas, sense controlled, and are always truthful. They will never perish under any circumstances. They associate only with the most pious men, and therefore, if we are to discover them, the spies should search those regions where the demigods and saintly persons reside."

Then the Kuru grandsire, Bhishma, who was conversant with Vedic knowledge, spoke to the assembly, "Drona's words of wisdom have my approval. The Pandavas can never experience misfortune at anytime. They are reservoirs of all good qualities and are always subordinate to the Lord of the universe, Keshava. Where is the question of harm coming to them? Wherever the Pandavas have gone, that place has become prosperous in all respects.

Wherever Yudhisthira resides there will be Vedic hymns chanted at all times

; the clouds will pour abundant rain; the breezes will blow cool; the rice will be the best quality; the fruits will be full of juice; the garlands will be full of scent; the cows will be numerous and happy. Everyone will follow his respective duty, and everyone will be contented, cheerful, pure in conduct and free from any misery.

Wherever Yudhisthira resides people will be inclined to charity, inclined toward religion, and inclined toward doing good to others. The wise Yudhisthira is living in those regions whose characteristics I have described. Reflecting on what I have said, you must quickly execute a plan that will benefit your cause."

After the great devotee, Bhishma, had spoken, the King of the Trigartas, Susharma, who owned innumerable chariots and who was a great warrior, then spoke to the assembled princes, "Taking advantage of Kichaka's death, I suggest we attack Virata's kingdom. Formerly the King was aided by this commander in chief, who was wicked and powerful.

I was defeated many times in battle by Kichaka, who had attained worldly fame for his prowess. Now that he has been killed, we should take advantage of the situation, and subjugate the Matsyas. Using our combined forces, let us steal his wealth which he had hoarded for so long. Let us steal his cows, and bring King Virata under our control. We will then live peacefully in our kingdom."

Agreeing with King Susharman, Karna advised, "Susharma has spoken well. This is an opportune time to challenge Virata, and the outcome will be profitable. Forget about Pandu's sons, for they have lost their wealth and prowess. They have either disappeared for good or entered the abode of Yamaraja."

Accepting Karna's advice, Duryodhana ordered King Susharman, "Organize your army and attack Virata's kingdom from the southeastern direction. On the following day, the Kuru host headed by Bhishma, Drona, Kripa, Ashvatthama, Karna will attack from another direction. We will plunder his cows and other kinds of wealth." After making their plan, the Trigartas and the Kuru host organized their vast forces. The Trigaratas set out on the seventh night of the waning moon, and the Kurus set out on the eighth night of the waning moon, hoping to catch the Matsyas by surprise.

While living in the city of the Matsyas, the Pandavas completed the promised period of disguised exile. And it was at the end of the thirteenth year that Susharman attack the kingdom of Virata and took away his cows. When the cows had been seized, the cowherdsmen went to Virata's royal court and anxiously explained what had happened, "O foremost of Kings, King Susharma, after defeating and humiliating us, has stolen your cows. His army has taken tens of thousands of your best cows and is herding them away to his kingdom. Please, therefore, speedily rescue them before they are lost for good."

Hearing about the attack on his Kingdom,

Pandava Conch :
To signal 'game on'

King Virata ordered his forces to prepare for battle. The princes put on their armor and mounted their chariots. Virata's brother, Satanika, put on a dazzling, golden coat of mail, and his other brother, Madirakshya, also put on his golden armor and ascended his chariot. King Virata ordered that weapons and chariots be given to Kanka, Vallabha, Tantripal and Grantika. The sons of Pandu put on their armor, and happily accepted the weapons and chariots. They then set out to subdue the Trigarta king. They were followed by eighty thousand chariots, a thousand elephants and sixty thousand horses.

Marching out of the city in battle formation, those heroes overtook the Trigartas when half the day had gone. Both parties were anxious for victory and both sent up thunderous roars. The encounter that took place between

the Trigartas and the Matsyas

was like the encounter between

the demigods and the asuras.

The combatants rushed against each other with the intent of sending the other party to Yamaraja's abode. With upraised weapons the forces collided causing a huge dust storm to rise into the sky.

The sky was thick with arrows, and because of the dust, and the weapons thrown by the enemy, the sun could not be seen. Chariots encountered chariots, foot soldiers fought with foot soldiers, and horsemen fought with horsemen. The battlefield was thick with flying axes, darts, javelins, iron clubs and arrows. Soon, severed heads began to decorate the battlefield, and arms and legs were strewn here and there.

The ground  became muddy from the blood flowing from the trunks of decapitated  warriors. Satanika penetrated the Trigarta divisions and killed a  hundred enemy soldiers, and Visalaksya also killed another four hundred. They both penetrated deep into the Trigarta host. King Virata,  accompanied by his brothers Madirakshya and Suryadatta,  destroyed five hundred chariots, eight hundred horses and five great  fighters on Susharman's side. 

Infuriated, King Susharman challenged Virata to single combat. They rushed at each other releasing their powerful weapons.

King Virata pierced Susharma with ten arrows and each of his horses with five arrows each. And

King Susharman also pierced Virata with fifty sharp pointed arrows.

King Susharman, followed by his brother, descended from their chariots and attacked the Matsya army with their maces in hand.

Driving deep into the infantry ranks, they approached King Virata's chariot. King Susharman killed Virata's horses and the charioteer. He then jumped on Virata's chariot, and in hand to hand combat, Susharman knocked Virata unconscious and threw him down from the chariot. He then drug the unconscious king to his own chariot and proceeded to leave the battlefield. Seeing this the Matsyas began to flee in all directions.

Upon witnessing the rout of the Matsya host, Yudhisthira commanded Bhima, "The Matsya king has been taken by the vile Trigartas. Dear Bhima, do rescue him so that he may not be killed by the enemy. We have lived long in this pious king's city, and we must show our gratitude for his hospitality."

Eager for combat and following the order of his brother,

the stout armed Bhima set out on his chariot to fight with King Susharman. Nakula and Sahadeva accompanied him to defend his chariot wheels

Bhima rushed toward Susharma ordering, "Stand your ground and fight! Do not run from the battlefield like a coward." When challenged, King Susharman stood his ground, and taking up his bow, he faced the oncoming enemy protected by his powerful brothers.

Thousands of chariots attacked Bhima; and thousands of chariots were destroyed by him within a twinkling of an eye. He soon again decimated thousands of elephants and thousands of foot soldiers within King Virata's sight. Looking on in horror, Susharman thought, "Is my army going to be annihilated?" Angered at the loss of so many soldiers,

Susharman took up his bow, and drawing the string back to his ear began to release his forceful arrows.

Seeing the Pandavas penetrating deep into the Trigarta ranks, King Virata's army returned, releasing their weapons against the Trigarta host.

Yudhisthira then killed a thousand soldiers and

Bhima sent to Yamaraja's abode another seven thousand.

Nakula killed seven hundred and Sahadeva killed three hundred.

Greatly provoked, Yudhisthira rushed at Susharman with an anger like that of Yamaraja. Susharman quickly pierced Yudhisthira with nine arrows. Then, Bhima, the son of Kunti, killed Susharman's horses and dragged the wicked King from his chariot.King Susharma escaped from Bhima and quickly ran away.

When Bhima saw that King Virata had come to his senses, he chased after Susharman mace in hand. Bhima called to him, "Stand your ground! Do not flee!" When challenged in these words, Susharman turned back and rushed at Bhima. Bhima immediately seized Susharman by the hair, and raising him up in the air, dashed him to the ground. As he lay their crying in agony, Bhima kicked him in the head. Pandu's second son then placed his knee on Susharman's chest and slapped his head around like a balloon.

At this the Trigarta became senseless. Witnessing their King's defeat, the Trigarta army, stricken with fear, fled the battlefield. Bhimasena then took Susharman by the hair and drug him before King Virata inquiring, "This wretched person does not deserve to live. What should I do with him?"

"His life should be spared," Virata replied. Virata then commanded 
Susharman, "Do not foolishly attack my kingdom again. If you do, you and
 your followers will be annihilated."

Bhima then took Susharman to the presence of Yudhisthira. Yudhisthira,  seeing Susharman in such an half conscious state, spoke to Bhima  smilingly, "Set free this lowest of men."

When ordered by his elder brother, Bhima said to Susharman, "If, O wretched person, you wish to live, listen to my order. You must say in every court and assembly of men, 'I am a slave to King Yudhisthira.' On this condition only will I spare your life. This is the law for those that have been conquered." With no other choice, Susharman had to agree with the proposal. Bhima then set Susharma free, and the humiliated King left with his head lowered in shame.

He went to King Virata, offered his respects, and then went back to his kingdom a defeated man.

King Virata was very pleased with the Pandavas and wanted to benedict them, "This kingdom is as much yours as it is mine. By your prowess you have defeated the enemy and liberated me from a dangerous condition. I will crown you as the Kings of the Matsyas and bestow upon you all kinds of wealth. It is by your grace that I can once again see my brothers and friends. You have saved me from a certain death."

"We are honored with your kind offer," Yudhisthira replied, "but we are content to see you happily ruling your kingdom. Messengers should be sent to the city informing the citizens of the good news." The Matsya king then sent messengers into the city proclaiming the dawn hour as the victory for the King.

Thus Ends the Third Chapter of the Virata Parva, Entitled, The Trigartas Attack the Kingdom of Virata.

Original Page From MAHABHARATA VIRATA PARVA

The Indus Valley civilization (Harappa and Mohenjo Daro) is Dravidian civilization because the language spoke by harappans is related to Elamo-Dravidian branch

The ancient Indus Valley Civilization city that built around 2600 BCE

Dravidian Hypothesis

• The Russian scholar Yuri Knorozov, who has edited a multi-volumed corpus of the inscriptions, surmises that the symbols represent a logo syllabic script, with an underlying Dravidian language as the most likely linguistic substrate. Knorozov is perhaps best known for his decisive contributions towards the decipherment of the Maya script, a pre-Columbian writing system of the Mesoamerican Maya civilization.

Russian scholar Yuri Knorozov

Knorozov's investigations were the first to conclusively demonstrate that the Maya script was logo syllabic in character, an interpretation now confirmed in the subsequent decades of Mayanist epigraphic research.

The Dravidian hypothesis was supported by scholars like the Russian team headed by Yuri Valentinovich Knorozov, noted Indian author and researcher Iravatham Mahadevan wrote in The Hindu in 2009.

Knorozov, an epigrapher and ethnographer was best known for the important role his research played in the decipherment of the Mayan script. In the ‘Language of the Proto-Indian Inscriptions,’ the Russian scholar reached a conclusion that the symbols at the Indus Valley ruins represented a logo syllabic script.

• “There is reason to consider the Proto-Indian as being close to the Dravidian languages as far as grammatical structure is concerned,” . By Using a computer analysis, Knorozov suggested that an underlying Dravidian language was what people probably spoke in the Indus Valley. Knorozov felt that a sign in the Indus script of a man carrying a stick represented the posture of Yama, the god of death or Bhairava,

A sign in the Indus script of a man carrying a stick represented the posture of Yama, the god of death or Bhairava, a form of Shiva, and assumed that the man was a predecessor of the one the gods.

Yama, the god of death in Hindu mythology.

Knorozov worked closely with Nikita Gurov, one the greatest Indologists of all time in Russia and another strong proponent that the language of the Indus Valley civilization was probably an older Dravidian one. Few scholars in India could match the linguistic prowess of Gurov, who even managed to identify 80 words of Dravidian origin in the Rig Veda.

Gurov and Knorozov co-authored Proto-Indica, a report on the investigation of Indian texts.  The former argued in many publications that the Brahmi script was most likely connected to the Indus Valley script and not derived from one of the Semitic scripts. This is a major bone of contention between Western and Russian scholars.

Iravatham Mahadevan, who supports the Dravidian hypothesis, says, "we may hopefully find that the proto-Dravidian roots of the Harappan language and South Indian Dravidian languages are similar.

The Finnish scholar Asko Parpola repeated several of these suggested Indus script readings. The discovery in Tamil Nadu of a late Neolithic (early 2nd millennium BC, i.e. post-dating Harappan decline) stone celt adorned with Indus script markings has been considered to be significant for this identification. However, their identification as Indus signs has been disputed.

The Indus and Dravidian Cultural Relationship {Q&A}

Q: How do you conceive of the relationship between the Indus culture that existed five thousand years ago and contemporary Dravidian culture here ? Prof. Dani, for example, says that doesn't believe that the Indus language was Dravidian because there is just not enough cultural continuity between what is today in South India and what was then in the Indus Valley.

A: I think any direct relationship between the Indus Valley and the deep Dravidian is unlikely because of the vast gap in space and time. Something like 2,000 years and 2,000 miles. But linguistically, if the Indus script is deciphered, we may hopefully find that the proto-Dravidian roots of the Harappan language and Indian Dravidian languages are similar.

This is a hypothesis. If you ask what similarity is likely to emerge, the first and most important similarity is linguistic. Culturally, there is a problem. The modern speakers of Dravidian languages are the result of millennia long intermixture of races. There are no Aryans in India, nor are there any Dravidians. Those who talk about Dravidians in the political sense, I do not agree with them at all. There are no Dravidian people or Aryan people - just like both Pakistanis and Indians are racially very similar. We are both the product of a very long period of intermarriage, there have been migrations.

You cannot now racially segregate any element of the Indian population. Thus there is no sense in saying that the people in Tamil Nadu are the inheritors of the Indus Valley culture. You could very well say that people living in Harappa or Mohenjo-daro today are even more likely to be the inheritors of that civilization.

In fact, I plow a somewhat lonely furrow in this. I often say that if the key to the Indus script linguistically is Dravidian, then culturally the key to the Indus script is Vedic. What I mean is that the cultural traits of the Indus Valley civilization are likely to have been absorbed by the successor Indo-Aryan civilization in Punjab and Sindh, and that the civilization in the far south would have changed out of recognition.

In any case, the present South Indian civilization is already the product of both Indo-Aryan and Dravidian cultures, and the language itself is completely mixed up with both elements. Tamil alone retains most of the earlier Dravidian linguistic structure. Malayalam, Telugu and Kannada have become Indo-Aryanized much more, and culturally, the Hindu religion is a complete combination of all these elements.Therefore while it is legitimate to look for survivals, those survivals are as likely to be found in the RegVeda (matsya) as in Purananuru, a Tamil work, as likely to be found in Punjab and Sindh as in India and Sri Lanka.

So we have to separate our approach of a linguistic connection where it is permissible to construct proto-languages and try to decipher a language, but if you are looking at the survival of cultural and social traits of Harappan civilization they are likely to be all over the subcontinent, overlaid with centuries of transformation in culture and of language. Some of the myths may survive but may become unrecognizable. It is not a very easy or straightforward relationship that you can trace, it is a tangle.

Q: What about the man and bull festival we were discussing .

A: One of the cultural traits in the Indus Valley is that they had the bull fight. Some famous sealing show a man running towards a bull, catching hold of its horns, doing a somersault over the back of the bull, and landing at the other end. Even today in the Dravidian south bull fighting and bull chasing are very common sports. Yesterday, Tamil Nadu had this year's bull festivals where young men in the villages chase bulls and get hurt in the process. This is an assertion of their manhood and they can claim the hands of the fair maiden only after they are able to get hold of the horns of the bull and prove their heroism. This is very likely to be one of the traits which connect the Dravidian south with the Indus Valley. But such traditions are also known, for example, in Spain and in Portugal and the Iberian peninsula. There may well be a pre-historic connection between these very similar cults.