Importance of Nagar Sanskar- Contd

Ø Now comes the biggest regrets of my life. After taking bath, my father performs Sandhya puja, everyday!!! Unfortunately, I could never learn Sandhya Puja. I am sure that most of the people of my generation do not perform sandhya puja. Probably I was too young at the time of my Yagyopavit Sanskar to understand the importance of the rituals. I have now realised that Sandhya puja not only involves prayers to god but also involves some very important yogic aasanas and kriyas. People influenced in western culture are now returning to spiritualism and studying Vedas and yoga and unfortunately we fail to understand the importance of Sandhya puja where these basics of healthy living are naturally incorporated. Some where I have read about the importance of yagyopavit sanskar(it is also called upanayan sanskar) which I may narrate here. It is said that a Brahmin child should get consecrated with the sacred thread in his eighth year. Once upanayan sanskar has been performed a person should get up early every day and in the morning, after having a bath, he should do 'Pranayam' and chant the sacred Gayatri mantra facing east. In the evening he should chant Gayatri mantra facing south. In olden days after this the ritual of 'Bhikshatan' is performed whereby he seeks alms and donates everything that he gets to his Guru as a mark of respect to him. This particular ritual is symbolic and emphasizes the absolute necessity of subduing one's ego before acquiring knowledge from his Guru. A celibate is supposed to wear nothing but a Deer skin and a waist band made of long reeds on his person with a sacred thread hanging across his shoulder and carry a stick in his hand. The celibate whose Upanayan sanskar has been performed should stay at his Guru's hermitage till he completes his education. It is also his duty to collect food grains from the neighbourhood to meet the food requirement of all the people living in the hermitage. A Brahmin celibate should chant 'Bhavati bhiksham dehi' while seeking alms whereas a Kshatriya celibate should chant the same mantra with a slight modification ' Bhiksham bhavati dehi'. Similarly, a Vaishya celibate should chant 'Bhiksham dehi bhavati' while seeking alms.
Ø Putting on a white dhoti, and carrying a stick and going around seeking alms and chanting ‘Bhavati Bhiksham Dehi” are all performed at the time of upanayan sanskar, even today. Though we may not understand the meaning and necessity of these rituals but in simpler terms, I feel upanayan sanskar teaches us the basics of yoga, discipline in life, cleanliness and respect to our elders and teachers while also praying to God. The subduing of ones ego it also one of the major purposes of performing these rituals. Unfortunately, these basic values have been lost in the kind of rituals we are performing now a days where unnecessarily high expenditure and show of wealth and strength has replaced the religious fervour of the ritual. For the child whose upanayan sanskar is being performed, the occasion becomes just an occasion for getting new cloths and gifts from parents, relatives and friends.

Importance of Nagar Sanskar- Contd

Ø Practice of bathing early in the morning has retained its place in our lives, irrespective of whether we live in Nagarwara or not. This is one aspect of cleanliness which is very dear to Nagars. I remember that we used to have bath with cold water, pulled out of the well, at our home in Nagarwara during my childhood. The practice has remained with me. I do not remember a single day in my life when I have skipped bathing for whatever reason. I also have images of people going around in Pitamber, early in the morning, with a kalash or lota to offer jal in Neelkanth temple. I have also gone and offered jal, a few times, during my childhood.

Importance of Nagar Sanskar

Importance of Nagar Sanskar:
How a child grows up depends upon the culture that he gets at home. Nagar children are fortunate enough to have born with best set of genes and also in families where true hindu sanskar are being imparted with day to day living. Nagar families are identified with the principles of simple living and high thinking. Let us imagine a day in any normal family in Nagarwara.
Ø The day invariably begins very early in the morning. We still have people (- Shri Pajendraji, Shri Prahladji, to name a few) getting up very early in the morning and after taking holy bath going out in Prabhat feris. Though the number of people, going out in Prabhat feris has come down considerably the reducing numbers is not because people are not religiously inclined anymore. It is more to do with the busy lifestyles where people have started staying up till very late in night, either because of work pressures or because of late night TV shows. I vividly remember the sound of dholki, khartal and manjeera which are integral part of the prabhat feris. I am sure, each one of us would certainly want to go out and join the prabhat feris and offer jal in Neelkanth, given a chance by the pressures of life!!! After all it is in our genes. However, more and more people are becoming less fortunate n this matter as they are going away from Nagarwara in search of careers. Personally, I have never lived in Nagarwara, but I remember having observed Prabhat feris during my vacations in my childhood, when I came to Nagarwara. I would certainly love prabhat feris to continue till the time I retire from job and come to reside in Nagarwara.

Nagars of Banswara

Nagars arrived in Banswara from Vadnagar via Idar in Gujarat. It is believed that during the Eighteenth Century, there were 300 to 350 families of Nagars, both in Dungarpur and Banswara. The story of the arrival of Nagars to Banswara is as under:-
In the end of the Seventeenth Century and early Eighteenth Century the last of Mughal emperors had lost all the control over the Country. The British rule through the East India Company was finding its feet in the country. This was the time of a lot of political turmoil as the small princely states were fighting each other for supremacy. The Marathas had gained some military supremacy which they put to good use by frequently invading the Rajput kingdoms of Rajasthan and as a mark of supremacy collecting “Chauth” which was a sort of settlement money in lieu of defeat. The political and financial conditions of the Rajput ruler of Dungarpur were not very sound. Maharaval Fatahsingh was the Maharaval of Dungarpur at the time. The Maharaval also lacked in any experience, foresight and political acumen. In 1805 A D a Maratha Sardar- Sadashiv Rao attacked Dungarpur and defeated the Maharaval and asked for Rs.2,00,000/- as Chauth. The Chauth was to be paid within 24 Hrs failing which the Maratha Sardar had threatened to burn the entire town to ashes. The Maharaval, the weak and cowardly ruler that he was, conceded to the demand of Chauth. The durbaris were called and an emergency meeting was called. The treasurer of the kingdom informed that the state was virtually bankrupt and there was no way that the state could pay the amount of Chauth. The durbaris of the Maharaval were also as cowardly and weak as the Maharaval himself. They advised that the Nagar community of the town, which was quite well to do, may be asked to pay the Chauth and save the town. The financial well being of the Nagars of Dungarpur, was well known in the town. Rumours were ripe that the Nagars were so affluent that there were gunny bags full of gold ornaments and other valuables in each of the Nagar household in the town. It was said that the gunny bags were stacked at the terraces of the household. The representatives of the community were summoned and very unceremoniously ordered to collect and pay the amount. Nagars, being farsighted, however, were of the opinion that the demand of the Maratha Sardar would only encourage him and his likes to invade again and again. Nagars pleaded with the Maharaval to be brave and fight out the invaders and not to give in so easily. The Maharaval and his durbaris, however, did not have courage to retaliate and therefore, the Nagars were pressurized for financial help which raised disputes between the Maharaval and the Nagars. As a result of the dispute, Nagars left Dungarpur after paying the amount and settled in Banswara. The Nagars which came from Dungarpur and settled in Banswara are called Dungarpura Nagars. The then Maharaval of Banswara, Vijaysinghji welcomed Nagars with open arms and provided special land for them to settle. According to Shri Pundit Karunashankarji, there were 7 Pols (societies) of Nagars in Banswara. The present day Nai Abadi, which was earlier known as vinayakpura was inhabited by Nagar. Nagars were settled in the present Sutharwada also.
Courtesy:- Shri Dhanpatrai Jha

Symbols of Nagars

Nagars have been given three symbols according to the Skand purana. Gnatibhaskar- by Jwalaprasad Mishra also speaks of the three symbols of Nagars:
Kalam(Pen):- Kalam denotes intellect, literary proficiency, Depth in thought, administrative skills and statesman. It is said that the writings by Nagars, on any subject, are always the best.
Kadchhi(Ladle):- Kadchhi is a culinary instrument denoting the proficiency of Nagar men and women in culinary efforts. The food in a Nagar household is always tasty healthy and hygienic. Kadcchi however, depicts a much larger quality of Nagars. The main purpose of kadchhi is to stir the food and to serve the same. In a sense the Nagars serve the purpose of stirring the society by their revolutionary ideas, thoughts and deeds and at the same time also serve the needy and deprived ones in the society.
Barcchi(Small spear):- Nagars have fought many a battles to safeguard their culture, religion and the Nation and therefore Kadchhi denotes the bravery, fearlessness, valour and courage of Nagars. Kadchhi also denotes the willingness of Nagars to fight injustice and fight for the rights of weak, incapable, defenseless and poor.
These three symbols ensemble the entire Nagar culture.

Nagar Personalities

The hero among Nagar statesman was Dewan Amarji (1741-1784) of Sorath. A faithful minister, Amarji was builder of the sound and resolute base of the 18th Century Junagadh State.
The 19th Century Nagar philosopher statesman, Gaurishankar Oza (“Gaza Oza”- 1805- 1881) was a the helm of the administration of Bhavnagar State as a successful and popular diplomat and went of to acquire the religious title of Swami Sachchidanand Saraswati. He was described as “ideal Indian Minister”.
Another doyen of Indian State Ministers as Sir Prabhashankar Pattani (1862-1938), KCIE of Bhavnagar. By his administrative achievements, he created a halo around his name.
Among other distinguished Nagars are N.M Buch, whose diplomacy proved so useful to Sardar Patel and V. P Menon during the integration of Princely States; and social worker Pushpaben Mehta.
Prominent in the medical field are Dr. H. I Jhala, Director of the Medical Education and Research Directorate in Bombay; Dr. T H Rindani, Dean of K.E.M Hospital and G. S Medical college, and the late Dr. B B Yodh, Zandu Bhattji and “Rajvaidya” Bawabhai Achalji were dedicated Ayurveda experts.

Nagar Utsavs-3

A Nagar wedding has for its ideal the union of Shiva and Parvati. A custom peculiar to it is that of Pallu, constituting stridhan. It is said:
Je bhare gagardi
Te parne Nagardi.
This means that one who wants to wed a Nagar girl must offer a fixed sum- eht exact amount varying according to localcustom- of money termed as Pally. The object in charging this sum is an insurance against ill lich to which the bride may be subject during her lifetime- it is never construed to be a sale or a dowry prevalent in several other Indian communities.
Ganeshpujan, grihashanti, the bridal procession, Kanyadaan, Madhuparka, (gifts of gold ornaments and vessels), oblation offered to Agni, Saptapadi, Dhruva Darshana and lastly the sent-off are the principal marriage rites. All the members of community were fed sumptuously. The betrothal is fixed after comparing the horoscopes of the eligible boys and girls.
A Nagar Brahmin traditionally goes through 24 sanskaras (refinements). However, only four main sanskaras are in vogue today: the tonsure ceremony-mundan, ther sacred thread ceremony- upnanayan sanskar or janoi, marriage and obsequities.
Women observe a variety of vratas or vows. Girls who are between the ages of 7 and 12 observes Gaurivrata or Goryo. They eat food without salt and worship Parvati or Gaurimata. Suryapuja is another vow observed by girls in this agegroup. Girls between the ages of 12 and 16 observe Chandla vrata; they apply saffron marks to the forehead of at least five married women whose husbands are alive.
For married women, there are three main vows. Vatasavitri, which falls on the full moon day of Jyeshtha (June), Jaya parvati, which commences on the thirteenth day of the bright half of Ashadha (August) and kevada trij, which falls on the third day of the bright half of Bhadra pada (September).
During Vatasavitri, women do not eat for the whole day, worship the banyan tree and read in the evening the story of Satyavan and Savitri. There is a fast for the Jaya Parvati Vrata also: on this day Shiva and Parvati are worshipped. This day coincides with the Gauri vrata for unmarried girls. In the observancer of Kevada Trij Vrata, the pandanus (Ketki) is offered to shiva.
During the observance of all the above three vows, women keep a nightlong vigil- jagran, singing songs, playing indoor games or indulging in their favorite pastime. The object of these vratas is dirghasumangalya- the longevity of their husbands.
The death ceremonies have a socio religious bias. Until recently, all members of the caste gathered together for a sympathetic display of sorrow during the entire week, commencing from the second day of the death of a person. The mourning has today taken a somber form and afternoon sessions of the reading of the Gita or the Garuda Purana are held. Prayers and oblations are offered to the departed soul by the eldest son of the deceased on the tenth, elevent and thirteenth days. The eleventh twelthe and thirtheenth days are also observed as days of feast by the entire community.
Nagars have been proverbially known as urbanites (Nagars) since ancient times. Nagar families live together in exclusive localities- you find this even today in towns like Banswara, Ahmedabad, Baroda, Nadiad, Surat, Petlad, Bhavnagar, Junagadh and Rajkot.
An ancient couplet paints the picture of a Nagarwada woman:
Najookdi nar ne nakma moti
Piyu pardesh ni vatadi joti
Lakhti ti kagal ne ganati ti dahda
Ae endhani Nagarwada
(A pearl graces the nose of a delicate woman while she eagerly awaits the return of her beloved who is away. She writes him letters and counts the days till his return).
According to Puranas, the Sudra dynasty of Nandas, which exterminated the Kshatriy Kings of the time, was overthrown by the kautilya or Chanakya (believed to be a Nagar), who anointed Chandragupta (323-299 b.C) as King and thus laid the foundation of Maurya Rule.

Nagar Utsavs-2

Navaratri was primarily celebrated with a view to propitiating the Goddess Ambaji; the cultural and social aspects were supplementary. Nowadays, the latter considerations are predominant. The festival has almost become identical with what is popularly known as the Garba. A garba can be defined as singing of devout songs in praise of Goddess Ambaji in company with others. It is sung by women forming a circle. Each woman carries a earthen pot- it has a lighted lamp inside- with holes. This was the original manner of the recital of songs by the pretty girls of the community. An element of dance was also obvious through out. The garba is a gift from Nagar women to Hindu society at large. Originally, the garbas were sung exclusively in praise of Goddess Ambaji. The variation in thematic content and style is a modern innovation. Today, the garba is used as a source of entertainment and has lost its original purpose.
Although their main deities are Hatkeshwar and Ambika, Nagars have a catholic attitude towards other gods and goddesses. Panchayatana puja is part of their worship, consisting of devotion to Ganesh, Surya and Vishnu, besides the two principal deities of shiva and shakti. The festival of Janmashthami is also of special significance to them, proclaiming their non-sectarian character: they regard Vishnu and shiv as the manifestations of the one Brahman.

Nagar Utsavs-1

Hatkeshwar Patotsav is celebrated on Chaitra Shukla Chaudas which is also believed to be the date of incarnation of Lord Hatkeshwar. Apart from Skand Puran, references of Lord Hatkeshwar are also found in Shiv Puran, Vaman Puran and Bhagwatma Puran.
Mother Gauri(Annapurna) is the ishtadevi of Nagars. Nagars are therefore called devotees of Shiv-shakti. Nagar culture is believed to be influenced by Shaiv Culture. The birth place of nagar culture is believed to be Kailash Mansarovar. Our marriage rituals also depict the Shaiv culture where the groom is treated as Shiv and the bride as Parvati. The main aim of Nagars is believed to be the attainment of Shivatva and Shakti. Shakti can be in the form of wealth or intelligence. After being displaced from Vadnagar, wherever Nagars went, they excelled in business, education, administration, literature, agriculture and politics.

Nagar Sanskar-1

To preserve their identity the Nagars formulated a certain code of conduct as early as in 347 A.D. this code was recorded in the Chapters 198 to 201 of the “ Nagar Khand” of the Skand Puran. It admonishes Nagars to preserve their religion (i.e the worship of shiv and shakti) and practice good conduct and justice. It forbids inter caste marriages and interdining. Certain day to day practices are prescribed and 48 rituals or sanskaras laid down. Vadnagar was invaded several times and Nagars had to flee and seek refuge at various places. Wherever, they went, they strictly observed their code and zealously guarded their identity.
According to one legend a Nagar is associated with the Muslim invasion of Gujarat, The last Rajput king, Karan Ghela had a Nagar minister by the name of Madhav who was a brave soldier, an able statesman and astute diplomat. Once when he was away from home on state business, the king cast his covetous eyes on the minister’s wife. Madhav’s brother Keshav tried to defend the honour of his sister-in- lay, but was killed in the skirmish that followed. On his return, Madhav was so enraged and bitter at what he learnt that he went to Delhi to seek the help of Allauddin Khilji to avenge himself. Not only did Allauddin overcome Karan Ghela in battle, he also abducted his wife Kamladevi and daughter and converted them to islam, This legend is strongly refuted by a number of scholars.
The fourteenth day of the bright half of Chitra (April) is devoted to the worship of Lord Hatkshwar- it is called Hatkeshwar Jayanti. Wherever ther is a sizeable Nagar population, the deity is taken out in procession in the evening. The procession is called Palakhi no Varghodo and at its conclusion there is a sumptuous feast: Patotsav or bhandaro.
Mahashivratri, on the fourteenth day of dark half of the month of Magha (February) is another important festival. The devout fast for the entire day and offer bilva leaves to the Ling. During Navaratri in Ashvina (October), the Nagars worship Shakti. Some families invoke th Mother Goddess and perform puja for all the nine nights. It is a time of festivity in the entire locality. In the evening, women gather in the courtyards and perform garbas. Apart from this autumn navaratri, Nagars also sometimes observe a similar nine-day ritual during the months of Magha, Chaitra and Ashadha.

Lord Hatkeshwar- The Principal deity of Nagars-2

References are also found in Mahabharat which give an account of the incarnation of Lord Hatkeshwar and the temple at Vadnagar. During their period of exile the Pandavas were moving around the bharat varsha and it was during this exile that Arjun once visited the present day Assam which was at the time ruled by the Nag dynasty. Arjun stayed for two years with the Nag King and married his daughter Ulupi. From this marriage Arjun had a son called Babrovahan. Arjun left his son with Ulupi and went back to his brothers, the Pandavas, only to return several years later when Pandavas, now the rulers of Indraprastha, were performing the Ashwamegha yagna. The Horse of the Yagna remained undefeated till it reached the Nag Kingdom where it was stopped by Babrovahan, now a well trained warrier. A fierce battle ensued between Arjun and Babrovahan, both oblivious of their mutual relation. In the battle Arjun got killed by Babrovahan. When Babrovahan gave the news of the slaying of Arjun to his mother Ulupi, she rushed to the battle field and looking to the slain body of Arjun told Babrovahan of Arjun being his father. The matter was referred to the Nag king, father of Ulupi, who was an ardent devotee of Lord Shiv. The Nag king asked Babrovahan to worship Lord Shiva and please him. Babrovahan carried out a very difficult and arduous penance and pleased Lord shiv and pleaded him to bring Arjun back to life. Lord Shiv blessed Babrovahan with Sanjivani- the wonder drug- which brought Arjun back to life. The name of the Nag King, the grand father of Babrovahan was Hatak and therefore Lord Shiv, his principal deity, whose penance Babrovahan carried out was, called Lord Hatakeshwar. It is believed that Babrovahan joined his father Arjun and established a temple of Lord Hatkeshwar at Vadnagar.
The Hatkeshwar Temple of Vadnagar is also referred to as “Pushkar” as this is the place where the Lotus thrown by Lord Brahma from the Pushkar situated at Ajmer, fell. Lord Brahma desired that the Lotus should fall at a place which is sacred and where Ma Kali had never entered.
Hatkeshwar Kshetra at Vadnagar is also the place where Rishi Durvasa and Rishi Gautam had carried out their Penance.
It is also believed that along with Ma Parvati, Lord Shiva resides at the Hatkeshwar Temple of Vadnagar during winters when Kailash Parvat becomes inhabitable and unapproachable due to heavy snowfall.
However, curiously none of the Nagar families have ever been able to permanently settle at Vadnagar. It is believed that it is because of a curse of Lord Hatkeshwar. The temple of Lord Hatkeshwar at Vadnagar is build outside the fort area of the town and because of this Lord Hatkeshwar had cursed Nagars that just as my temple is outside Vadnagar, none of the Nagars will ever be able to settle in Vadnagar.

Incarnation of Lord Hatkeshwar

A tale goes that when Sati gave away herself in the havan kund in the Yagnya organized by King Daksh’, Lord Shiva suffered in her viyoga and Virah and started roaming on Pruthvi in a stupor like state of mind. Under the condition he lost his Mrugchhala (Deerskin). He started begging near a settlement of Rushi Munis. The rushi women got infatuated with him looking to his naked condition. This enraged the rushis who cursed him that his shiv linga would shred and get buried in depths of the Earth(Patala). This lead to a great upheaval in the three Worlds (trilok). Brahma, Vishnu, Indra and other devas preyed to Lord Shiva who assured them that if Devas and Humans worshipped his Shivlinga, the destruction would stop. Lord Brahma said that he himself would worship the shivlinga. He created a shivlinga made up of gold, i.e Hatak. This shivlinga was called Hatkeshwar. Chitrasarma, a brahmin of Chamatkarpur and belonging to the Vatsa Gotra, worshipped Lord Shiv and, with his blessings, introduced the worship of this “Hataka Linga of Patala” in Chamatkarpur. Other Brahmins build 68 more temples and thus Nagars started worshipping Hatakeshwar.

Lord Hatkeshwar- The Principal deity of Nagars-1

Lord Hatkeshwar is the ishtadeva of all the six sects/ factions of Nagars. It is believed that Lord Hatkeshwar was incarnated in Vadnagar, some time in the third century A.D. The earliest reference to Vadnagar as Anandpur is available in a copper-plate inscription dated 541 A.D of Vallabhi Samvat 221. Skand Puran contains description of the importance of Hatkeshwar kshetra. The area around Anartpur (which is the modern day Vadnagar), as described in Skand Puran is the Hatkeshwar Kshetra. The Hatkeshwar kshetra is said to be situated in the south-west of Mount Abu covering an area of five Kosas.

Factions in the Nagar community

Initially Nagars got divided in to 6 factions. Those who stayed back in Vadnagar were called Vadnagara Nagars. Those who settled down in Visnagar with the help of Visaldev became Visnagara Nagars. Those who shifted to Sathod, were called Sathodara Nagars. Nagars of Chittod became Chittoda Nagars or Chittroda Nagars. And the Nagars who asked questions (Prashnas)/ residents of Prashnipur became Prashnora Nagars and the residents of Krishna Village became Krushnora Nagars.

Nagars of Vadnagar and their migration-3

In 1669 A.D Vadnagar was invaded by the Maharana of Mewad. In 1726 A.D Kantaji Kadambadi defeated Nagars and destroyed Vadnagar. Migration of Nagars was further accentuated by the repeated invasions by Marathas. Nagars migrated to places wherever they received royal patronage- places like Patan, Idar, Surat, Bhavnagar, Ahmedabad, Junagadh, Jamnagar, Nadiad, Visnagar, Bhuj in Gujarat, Dungarpur, Jodhpur, Kota, Bundi, Pratapgadh in Rajasthan, Ujjain, Indore, Khandwa, Nasirabad, Burhanpur in Malwa. With migration the Nagar community also fell to divisions and disputes. However, in spite of all the tribulations, Nagars did not give in to religious conversions. In 1693 Emperor Aurangzeb ordered the destruction of the Hateshwar temple at Vadnagar, who is believed to be the special guardian of the Nagar Brahmans. Shri Govindramji Tikaramji, a great Poet of Shajapur, in his “Lambodar Lilambu Nidhi” has written, “Fed up of the atrocities of the Muslim kingdom, our Nagar ancestors moved to malva in 1400 bullockcarts.” Another legend famous as ‘Kuka prasthan’ goes that in 1492, in order to save themselves from the atrocities of the muslim kings and to avoid conversion, Nagars migrated, in hundreds of bullock carts, to malva. This migration took place under the leadership of Shri Kuka Mehta and therefore the event is still remembered as ‘Kuka Prasthan’.

Tale of Tana-Riri

According to a popular tale, in the Durbar of Akbar, the detractors of Tansen once, conspired and forced Tansen to sing Rag Deepak. Tansen pleaded to Akbar but to no avail. Tansen’s recital of Deepak Rag resulted in the lamps in the Durbar to glow. However, as an after effect Tansen’s whole body suffered severe burning sensation which had no cure except the recital of Rag Malhar. It was during his suffering, that Tansen once visited Vadnagar, where, when out of thirst he asked two girls to serve him water. These two girls, named Tana and Riri, were grand daughters of a Nagar- Narsaiyon and were proficient in Rag Malhar. They recognized the cause of Tansen’s sufferings. On the request of Tansen, the two girls recited Rag Malhar which resulted in heavy rains and cured the sufferings of Tansen. Tansen went back and reported the proficiency of the two Nagar girls to Akbar. Akbar immediately ordered that the two girls be brought to his Durbar and be included in his Nav ratnas. Nagars, the proud brahmans that they were, however, refused to send their daughters to Akbar’s durbar. This enraged Akbar to the extent that he sent his army to Vadnagar resulting in a war. Vadnagar lost. Tana and Riri gave up lives in a local Vav. And Nagars left Vadnagar for ever.

Nagars of Vadnagar and their migration-2

In some of the history books it is mentioned that King of Anarta rebuild the ancient Chamatkarpur and offered the same to Nagars as a mark of gratitude and this city was called Anardpur or Anand pur. The name of the place has kept changing from time to time from Chamatkar in Satya yug, Madanpur, to Skandpur, to Anartapur in Treta yug, to Anandpur in Dwapar yug, to Vriddhanagar, and lastly to Vadnagar in Kaliyug.
Chinese traveller Huen Tsang (642 A.D), has written in his memoirs, about the intelligent, highly literate and cultural residents of Vadnagar.
Aina-e- akbar by Abul Fazal also has reference about Vadnagar as a big, ancient city having more than 3000 temples with a huge population of brahmins. At that time Nagars were also considered as Brahmans. According to archeologist Dr. Subbarao, ancient city of Anartpur or Anandpur is the modern day Vadnagar.
Vadnagar was invaded by Nag’s in 348 A.D, by Gurjars in 588 A.D when several Nagars left Vadnagar and shifted to Patan. Kutubuddin invaded Vadnagar in 1196 A.D forcing Nagars to move to Saurashtra. Nagars again left Vadnagar in 1272 A.D and went to Junagadh. It is also believed that around the same time one batch of Nagars moved towards Dungarpur and Banswara. In 1573 A.D Vadnagar was conquered by Akbar’s senapati Raja Bhagwandas.

Nagars of Vadnagar and their migration-1

Whatever the origin, Nagars finally settled down in Vadnagar in Gujarat and from here they have spread out to other places. It is said that the land of Vadnagar was gifted to Nagars by the King Chamatkar as a show of gratitude. King Chamatkar suffered from Lukoderma as a result of a curse, which he attracted when he killed a deer feeding its young ones. The sufferings of King Chamatkar were cured by Nagars with the help of their knowledge of herbs and natural medicines. It was then that King Chamatkar rewarded Nagars with the land where Vadnagar is situated. History has it that there were 72 families of Nagars at that time out of which did not accept the reward of the King, being the proud brahmins, with high principles, that they were. It was only after a lot of persuasion by the queen of King Chamatkar that 66 families accepted the reward. The six families which did not accept the gift moved to Himalayas and their descendents are the most revered families- gotras- of the present day Nagars.

Origin of Nagars-5

It is said that a man of a very low caste once impersonated as a Nagar and married a Nagar girl. When the truth came to the knowledge of the girl she burnt herself to death. After this incidence, Prabhavdatta of Bhartiyajna, who had by then laid down special rules and regulations for the benefit of Nagars, declared that no one should have his daughter married without making proper enquiries and thus the custom of reading the Uptamani(in this names of the leading members of the two families and other members of the community were announced.) came into existence- from Samvat Year 404 or 348 A.D.

There is a legend about Bappa Raval, a Nagar Brahmin of Annandpur, who conquered Chittor from a ruler of the Mori Dynasty and established Mewar. In the inscription of 1216 A.D of Prabhaspatan, Vadnagar has been mentioned as “Nagar”. In the seven generations mentioned therein, some are cited as ministers of the kings of Gujarat, while others are believed to have held high posts in the State. Valla, a minister of King Kumarpal who constructed a fort for Vadnagar and build a temple of Lord Shiv, was a Nagar as per the inscription of Vadnagar Prashasti of 1152 A.D on the pillars of the Torana Gate of Vadnagar.

Origin of Nagars-4

Another similar story says that the Brahmins of Chamatkarpur were frequently persecuted by the community of Naags. It is believed that a child widow, named Bhattika was kidnapped by them. This led to a bitter fight between the Brahmins of Chamatkarpur and Naags. It happened during the reign of King Prabhanjna. A son was born in his house at an inauspiscious time. At his request, the Brahmins of Chamatkarpur prformed a sacrifice for “shanty” (peace) but all they got in return was a epidemic.
The Brahmins came to learn from the fire god that some one among them was not pure. One Prabhavdatta wore the cap, went to the forest, practiced penance and propitiated Lord Shiv. The brahmins of chamatkarpur who were persecuted by Naag community sought shelter from Prabhavdatta, who had now the blessings of Lord Shiv. Lord Shiv gave them the Nagara Mantra by which the Naags could be subdued. The brahmins of Chamatkarpur thereafter once again fought the Naags and defeated them. They accepted Prabhavdatta as their leader and since then Prabhavdatta is known as Bhartiyajna.
The famous savant, Manshankar Pitamberdas Mehta identifies Prabhanjna of Anarta country with the Kshatrapa ruler of Gujarat, King Rudradaman-II. He comes to the conclusion that the fight of the Vadnagara Nagar Brahmins with the Naag community took place in 347 A D and that Vadnagar was regained by the Nagars in 348 A.D. Hence the significance of the Samvat Year 404 corresponding to 348 A.D is invariably referred to by the Vadnagar Nagar Brahmins in the Uptamani, which is read at the end of the Marriage ceremony.