Apart from being the city of Lakes, Udaipur is also known for its rich history and culture. From brave warrior of Mewar, Maharana Pratap to the history behind the breathtaking places here in Udaipur; you can read everything about the History of the city at a single place. Behind every stunner place of the city, there is a story every visitor needs to know. It makes the place more interesting to visit. This section will have you meet the interesting elements and the history of the beautiful Udaipur.
In addition to that, the colorful culture of Mewar never fails to astonish anyone. It is always pleasant to come across the culture of a place. Without that, the journey of exploration always seems incomplete. And so, it will update you with regular articles on the historical background of the places, people, culture and rituals of Udaipur. These places include the palaces, historical forts, and temples.
The information about the Meena tribe was extensively documented by British historians and anthropologists during the colonial period. Some of them are Colonel Tod, Crooke, and Russell. It is said that the data given by the above officials have been manipulated up to some extent. Hence it was observed that most of the facts and knowledge about this tribe were blurred out. Meenas during the British rule were classified as a criminal tribe under the Criminal Tribes Act: a notorious colonial law which listed certain forest communities as ‘criminal by birth’. Post- independence this tribe was moved to the “denotified list” from the criminal list and thus a path of growth was laid out for them. There have been numerous speculations around the origin of the Meena tribe. Although there is no proof of the etymology of the tribe but it is believed to come from the word “meen” which means a fish but consuming fish is taboo and hence this is not a reliable discovery.
There have been no efforts made to know the history of the Meena tribe event by event. It is important to know that the Meena tribe was first mentioned in 500 BC. History claims that almost 18 km far from Udaipur city flowed the Maural river. On the banks of this river developed a city called Mauran. The citizens of this city are known as Maureja or Maureda. Some others trace the term Meena to the Mauryan empire and argue that Meenas were the citizens of the Mauryan Empire and that is why even today they are known under Maureja or Maureda. There is no written historical account about the Meena tribe hence most that is known is based on oral history.
The Meena tribe’s history can be traced back to events that occurred in the 12th century. When writing on the Rajput states, Colonel Tod made reference to the Meena tribe. He wrote an interesting story about the origin of Meena or them coming to light. He mentioned that the state of Narmer was ruled by a Meena. When prince Sor Singh of Narmer died, his brother acquired the state illegitimately. The actual successor of the throne, that is the son of Sor Singh, was still an infant. His name was Dhola Rai. The mother of Dhola Rai was extremely upset about the unfair treatment done to his son. One day she left the city of Narmer dressed as a man with Dhola Rai in a basket. She reached Khorgoj (Jaipur) which was the home of the Meena tribe. The tired mother started plucking and eating berries from the wild. As she turned back to her son, she saw a large snake. The scared mother started yelling for help. A brahmin was passing by and comforted her saying that it was a good omen. “That the boy will achieve great things in life,” he said. And eventually, as Dhola Rai grew up he was able to acquire his father’s land back with the help of the neighbouring states.
Socio-Cultural Association of The Meena Community
As far as the settlement pattern of the Meena Community is concerned, the smallest unit is known as Dhani. Dhani consists of the houses of the members of the villages. They are a patriarchal society. The members believe in the origin of one known ancestor. The ancestor is considered as the founder of the Dhani. The collective front of these Dhanis makes a Meena village. The Dhani-based villages of the Meena community are found in Jaipur.
However, the villages of the Meena tribes in Sawai Madhopur and Udaipur do not cover the Dhani system. What Meenas call Dhani, Bheels call “fala”. The families living in Dhani are brothers and sisters. Hence, marital relations cannot be made. Generally, a non-Meena does not reside in a Meena-Dhani. The range of the houses in a Dhani is from 2 to 20 houses.
The lifestyle of the Meena Community
Meena communities live in a compact village. Their settlement pattern is not the same as the scattered villages of Bhils. They generally prefer to live near their cultivation land, thus resulting in compact settlements. The architecture of the houses of the Meena tribe is according to the hot weather of southern Rajasthan, the walls are made of soil and the roof is flat. Partition within the house is also made by the walls out of the soil and the structure has one entrance. The stock of grains and all the random commodities are placed in the living room itself. There is this open space outside the house where men spend most of their time and the women of the house live inside the structure. Along with the cultivation of food grains the community is also involved in poultry and animal husbandry.
The saga of the forest people of Mewar is an unspoken chapter in history books. The region of Mewar is teeming with stories of heroism, sacrifice, cultural richness and above all, the supreme love for the motherland. The contribution of the forest dwellers of Mewar in that story of bravery is no less. They have remained the watchmen of the Aravalli and the Dharmarakshaks of the highest order. They have protected Bharat and Mewar against all dangers. The Maharana Mewar Foundation gives an award in the name of Rana Punja to honour the exemplary contributions of persons of tribal origin. It is the sincere attempt of this article series to bring to light, the endless contributions of the Mewar forest people in the service of ‘Eternal Mewar’ and the timeless civilization that is Bharat, especially as we celebrate the Amrit Kaal of independence.
The land of Mewar boasts of glorious history, culture and traditions that have survived the test of time. The story of Mewar is a brilliant saga of the survival of ‘Swadharma’ and ‘Swabhiman’ against all kinds of attacks and invasions. The valiant Sisodia Rajputs who trace their ancestry to the Surya Devata or the Sun God have fought against all attacks throughout history and remained one of the very few princely states that constantly resisted the supremacy of the rulers of Delhi during the medieval period.
It is interesting to note, however, that it was not just the Rajput rulers who resisted attacks and fought valiantly. It was a host of other brave men and women who fought and made sacrifices to protect the honour and sovereignty of Mewar state. But for their wholehearted collective efforts, the kings might have fallen short in their sacred duty of defence of Mewar.
From the generosity of Bhamashah who provided Maharana Pratap with the resources of wealth to fight battles and the Afghan chiefs like Hakim Khan Suri who laid down their lives in Haldighati, to the supreme sacrifice of Panna Dhai who gave up her own son for her loyalty towards the sacred land of Mewar.
The histories of Mewar are loaded with stories of pride, loyalty and indomitable courage. One such contribution which has been continuous and enormous, from the beginning to the present day has been that of the Vanputras who have aided the Maharanas in many battles against the Mughals and have resisted independently against the encroachment and oppression of the British.
The land of Mewar is known as ‘Medapat’ in ancient Sanskrit inscriptions and manuscripts due to the presence of a ‘Meda’ community which used to inhabit this region in ancient times. The region of Mewar comprises the present-day districts of Udaipur, Chittorgarh, Pratapgarh, Rajsamand, Bhilwara, Banswara etc. A number of forest communities inhabit the dense foothills of the Aravallis and act as the proud guards of Mewar. The most prominent tribes of Mewar include Bhils (link of Bhil Tribe Article) , Meenas (link of Meena Tribe Article) and Garasias out of which Bhils stand out in terms of their unparalleled contribution and bravery.
Uncanny Facts about the Bhils and the Guhas
Though the early histories of the Bhils and the Rajputs of Mewar are covered in some uncertainties due to the lack of availability of and research on inscriptions and pedigrees, it can be concluded that before the consolidation of the Guhilot dynasty, it was the Bhils who ruled large parts of this region. Col. James Tod, in his extensive classic, ‘Annals and Antiquities of Rajasthan’ traces the origin of Guha or Guhil, the ancestor of the Guhilot dynasty to Valabhi in Gujarat. He tells the story of young Guha growing up amidst the Bhils after his mother Pushpavati committed Jauhar as her husband Sheeladitya, the ruler of Valabhi, died fighting while defending Valabhi against enemies.
The Bhils were impressed by his war-like skills and kept him in their protection as the Bhil chief Mandalika ruled Idar. Guha was declared the next leader of the Bhils when one of the boys cut his finger and applied the tika of sovereignty using his blood on Guha’s forehead. Guha then killed his benefactor to achieve the throne. Tod then draws the story further when he mentions the killing of the Kshatriya king Nagaditya at the hands of the Bhils and the recapture of Idar. The son of Nagaditya, who came to be known as Bappa Rawal was again raised by Bhils and two Bheels: Baldeo from Undri and Dewa from Oguna Panora performed the tika ceremony for Bappa Rawal using their blood.
Mahakavi Shyamaldas who wrote the authentic magnum opus, Veer Vinod and G. S. Ojha who wrote his two-volume book, ‘Udaipur Rajya ka itihaas’, dismiss these claims by Tod as mere concocted stories or folklore which might not have a basis in historical evidence. Ojha argues that these stories of Tod are affected by historical inaccuracies and could have been based on Jain texts whose historicity is uncertain. While Ojha refutes the claim of Valabhi, Veer Vinod agrees with Tod over the argument of Valabhi and argues that the origins of the Guhil dynasty could be traced back to Anandpur in Gujarat, based on a study of inscriptions. Both Veer Vinod and G.S. Ojha agree on the fact that it is possible that Guha had a large kingdom stretching up to Agra as a large number of coins with ‘Sri Guhil’ inscribed on them have been unearthed from Agra.
On the basis of this, Ojha concludes that if Guhil was a ruler of such a large territory and had coins issued in his name, then it was quite impossible for him to have started from the humble origins mentioned in the Tod story. Moreover, Tod mistakenly calls Nagaditya the father of Bappa Rawal which goes contrary to historical evidence around the same. Besides this, the uncanny similarities in the two stories of Guha and Bappa Rawal presented by Tod also cast a shadow of a doubt.
That being said, the benefit of the doubt remains that the coins belonged to some other descendant of Guha with the same family name because both Veer Vinod and Ojha admit that the script found on the coins perhaps, did not belong to the time period of Guha. Moreover, this cannot be denied that there indeed was some close relationship between the early Guhilots and the Bhils due to many reasons.
Origin of the Bhil Community
Many branches of the Bhils trace their origins to the Sisodia Rajputs and claim Suryavanshi descent. Some believe that they retired to the forests due to invasions of the mlecchas (People of foreign extraction in ancient India) or the constant infighting with other Kshatriya kings, some say that they attained the status of Bhils because they committed the sin of eating beef and others claim that they were Rajputs who married into the Bhil community. All these beliefs point to an exciting inference, that in the early days, there was a very close relationship of intermingling and interaction between the two communities and community barriers were relatively fluid. We could also infer that intermarriage could have been commonplace. Before the coming of Islam, caste identities and community barriers in Indian society were less rigid and more flexible. Another marker of similarity is the belief in faith and worship between the two.
The house of Mewar is believed to be ruled by Eklingji, a variant of Shiva and the Maharana is said to be ruling on the behalf of the deity as his Diwan. The Bhils too have origin myths associated with Shiva and till today strongly believe in a Shaiva tradition. The story presented by Tod could have been historically inaccurate but it may not be absolutely deprived of truth. This is clear through the tradition which is so revered in the House of Mewar in which the successor to the Maharana of Mewar does not assume the title of Maharana unless a Bhil chieftain puts a tilak on his head with his own blood. In this respect, the story of either Guha or Bappa Rawal’s childhood presented by Tod assumes some legitimacy.
Forest dwellers all over the world have had their own classified lifestyles. Be its settlement patterns, food preparation, architecture, community beliefs and even medicine and disease management. The forest dwellers of Mewar too, have had their own methods to treat and manage various diseases with the help of their plethora of knowledge about herbs. The members of the forest communities see this knowledge as the most reliable and something that they inherit from their ancestors. They believe in forests and their products to be the cure for almost all ailments.
With India having dedicated literature of Ayurveda, which accepts and preaches about nature being the solution to all physical inconveniences, it’s no surprise that forest people have had an efficient disease control structure. The traditional medicine system of the forest people runs parallel to Ayurvedic tradition as parts of the plant or tree such as the trunk, leaves, flowers, gum, etc. are used in some or the other way in terms of direct application to oral consumption for the purpose.
The spices prepared by drying the fruits, leaves, trunk skin etc. have been considered most powerful in case of some specific illnesses. The forest people who are engaged in medicinal talent in Rajasthan are called “Guni” meaning, ‘meritorious’. The etymology is based on the Hindi word “Gun” meaning excellence. These communities have acquired the reliance of people for treating them over the course of many years. The discovery of the role of plants in treating human ailments cannot be marked by a specific date in history but oral history tells us that plant-based medicinal practices have been carried out since ancient times.
Gunis and Plant-Based Herbal Healing
The usage of herbs by the forest people must have been accidental and the result of curious exploration. The “mantra uccharan”, bathing in holy water bodies, temple visits and contact of the patient’s body to the statue of god and goddesses, offering sacrifices to deities, feeding young girls and cows etc. was also accompanied by the oral and applicative use of herbs. It has been seen worldwide that traditional knowledge of herbs has been passed on through oral history.
As we were researching, it was seen that very little has been recorded in the literature and efforts are being made constantly in the direction to have more and more written evidence. It has been realized that it is extremely important to conserve this traditional practice as this aspect of the forest dwellers of Mewar needs preservation. The rural and forested areas of Mewar are well known and accessible even by the urban population, through oral communication, despite having access to modern medical facilities. Herbal medicines are yet to gain prevalence again. Known by various names, the classification lies where Vaidyas are the clan of healers belonging to the Brahmin community and follow precise Ayurveda whereas Gunis are a group of forest healers with their own methods.
Where Ayurveda is a more celebrated and developed herbal approach in India, the use of herbs is a continuous hereditary tradition in tribal communities. There is no certification or verification for the herbal healers from forest people and their services are limited to a particular region and community. Gunis have been termed exceptionally learned when it comes to plant-based healing as they are well aware of each and every part of the plant and its use to heal various ailments.
There is also no gender discrimination observed within the healer tribes as female Gunis have earned equal respect as the male ones. Herbs and their by-products are deeply rooted in their lifestyle and culture and only that seems to matter when it comes to curing an ailment. The concoctions, syrups, powder and tablets made from the leaves, flowers, bark, oil, fruit pulp, seeds, etc. extracted from the various plants such as chirmi, gunja, roheda, Sangwan, Haldi, Amarbel, Babool, Kali Musli, Datura, Morpankhi, Giloy, Ashwagandha, Rinjani, Khair, Kulthi, etc. have been used to successfully treat ailments like asthma, arthritis, infertility, gonorrhoea, syphilis, tuberculosis fever, malaria, cough, snake bite, herpes, eczema, kidney stone, external tumour, dysentery, epilepsy, piles, rheumatism etc. Nature for the forest people of Mewar is not just a resource, but an important part of life. They worship nature as a deity and have it positioned as something extremely sacred.
NGOs such as Jagaran Jan Vikas Samiti based in Udaipur, Rajasthan work in the favor of strengthening the institutional presence of Gunis. The data from the latest meet of the Samiti shows that Gunis do not believe in inter-community/ tribal discrimination as a member of various tribes such as Rawat, Kathodis, Gameti, Garasia etc. attended the meet to share their vows and experiences around herbs.
These Mewar forest dwellers made a significant contribution to that tale of bravery. They have continued to serve as the Aravalli’s watchmen and the top-tier Dharmarakshaks. They have guarded Bharat and Mewar against all threats. The Rana Punja Award is given by the Maharana Mewar Foundation to recognise individuals of tribal descent who have made outstanding contributions. In particular, as we commemorate the Amrit Kaal of independence, it is the genuine endeavour of this article series to bring to light the unending contributions of the Mewar forest people in the service of “Eternal Mewar” and the eternal civilization that is Bharat.
Bhils and the Origin of Medieval Mewar (Bhilwara, Banswara)
The history of Mewar cannot be written without elaborating on the contribution of the Bhils. Bhils constitute one of the largest tribes in India and are found in the regions of Rajasthan, Gujarat, Madhya Pradesh and Chattisgarh. The Bhils are a proud community of the Aravallis and hold an extremely respectable position in Mewar. The Coat of Arms of the House of Mewar comprises the Rajput on one side and the Bhil warrior on the other, together guarding the territory of Mewar. This signifies that it is the Bhils and the Rajputs together who have defended Mewar jointly against all attacks and dangers. The Bhils hold a position of high regard and over the years, have exemplified the motto of Mewar: “Jo Dridh rakkhe dharmko, tahhi rakkhe kartaar”; meaning: God protects he who defends Dharma.
The contribution of the Bhils in the history of Mewar and its defence against invaders appears historically certain and backed by authentic evidence. As quoted by Mahendra Singh Bhanawat, the ruler of Abu around 1190 CE was Jetsi Bhil who lost his throne to king Bheemdev II of Gujarat. The descendants of Jetsi claim to be of Parmar descent. According to Shyamaldas, Dungarpur was established by Dungariya Bhil and Kota was established by Kotia Bhil. These rulers lost in battles to different kings of other states of Rajputana. It is possible that they retired to the forests after these defeats.
The idea of a forest dweller is also a pretty tricky idea because those were the days when large parts of the land were forested areas and the chasm between the forest and the nagara/gram was not very sharp. The region of Bhilwara which is now an urban industrial centre was once a forested region with a large population of Bhils as is clearly evident from the name of the city. The mention of Vishna Bhil as the founder of Banswara is also commonplace. The royal insignia of the state of Kushalgarh also contains a Bhil warrior on one side and a Rajput on the other. The Bhils of Mewar resided mainly in deep forests of the mountain ranges around the region and agriculture, poultry, hunting, and wood carpentry are a part of their lifestyle. Their life is based on herbs and plants for physical well-being and existence.
Rana Punja- The Bhil Chieftain
Perhaps the most iconic and popular Bhil figure in the history of Mewar is the Bhil chieftain Rana Punja who fought alongside the great warrior king Maharana Pratap in the battle of Haldi Ghati in 1576. Punja was awarded the title of ‘Rana’ in respect of his bravery and sacrifice. ‘Rana’ is the title which is used by the king of Mewar himself. This depicts that the king of Mewar held the Bhils and their contribution in extremely high regard. After the battle of Haldighati was over and the Mughals were unable to capture Pratap, Man Singh, the Senapati of the Mughal army and other Mughal warriors camped at Gogunda to try their last attempt at capturing Pratap. With the help of Bhil and Rajput warriors, the army of Maharana surrounded the encampment of the Mughal army and cut off their supplies of food and armament and made them crippled for almost four months. Tired and famished, fighting the Rajputs on the way, the Mughal army somehow reached Ajmer where Akbar was then staying. Defeated and frustrated, Akbar sent a number of military campaigns but the Maharana pursued the tactic of guerrilla warfare in the thickets of Aravallis with the constant support of the Bhils and succeeded in decimating the Mughal army units multiple times.Finally in 1582, on the auspicious day of Vijaydashmi, Pratap defeated the Mughal forces in the battle of Dewair where the Maharana permanently closed 36 Mughal outposts in Mewar and ultimately recaptured the whole of Mewar except Chittor, Ajmer and Mandalgarh.Tod writes another anecdote of Pratap’s days in the forest when his family was saved by the Bhils who carried his young children in baskets, hid them in the mines of Zawar, and guarded and fed them.
In 1661, the Rajputs defeated Emperor Aurangzeb with the help of Bhils. In 1767, Ahilyabai of Malwa began to oppress the Bhils but it could not last long in the face of the constant resistance of the Bhils. In the eighteenth century, Marathas and Pindaris constantly attacked Mewar and the Bhils stood hand in hand with the Maharanas to fight them and defeat them on several occasions. The Marathas and Pindaris wreaked havoc on the Bhil population and tortured them in many ways. The period of 1805 to 1817 saw a period of the constant struggle between the Bhils and the Marathas.
Contribution Of Bhils In Freedom Struggle Against The British
A golden era in the history of the Bhils is seen in their independence struggle against the British when they became immortal names in the Indian freedom struggle. The ruthless attacks of the Marathas and the Pindaris had impoverished the Bhils and they then resorted to robbing and plundering to fulfil their basic needs. This was also a period of deterioration of Rajput-Bhil relations. The contemporary Maharanas had entered into a treaty with the British and lacked the courage, determination and perseverance of the likes of Sanga, Pratap, Kumbha and Amar Singh. The British officials pursued a cruel policy against the Bhils and treated them as criminals. The Rajputs remained complacent and distanced themselves from the Bhils as they considered themselves to be superior to them, having forgotten the glorious past of Bhil loyalty and Rajput-Bhil companionship. The Bhils, still fearless and proud, were left to fend for themselves. The acts of loot and plunder carried out by the Bhils continued to irk the authorities. James Tod, as the British agent in Mewar advised the Maharanas to employ British troops against the Bhils.
The British then employed the Bhils in the British army as a separate regiment called the Mewar Bhil Corps in 1841. The British Agents in Mewar tried to criminalize the traditional practices of the Bhils and often put pressure on them to pay revenues to the state which was strongly resisted by Bhil chiefs. The Mewar government increased taxes and imposed new levies and on the advice of the then British Agent imposed restrictions on the illegal levies that the Bhils chiefs had started collecting. They were also prevented from cutting grass, cutting wood, distilling liquor from Mahua leaves and accessing other forest produce. The British monopoly on salt and opium increased the prices of these commodities. These actions worsened the economic conditions of the Bhils. Extension of civil and criminal jurisprudence to Bhil regions amounted to interference in the internal autonomy of the Bhils. The British effectively used the Bhil corps to suppress Indian resistance movements like those of Tantya Tope. However, two Bhil gametis joined Tantya Tope.
Continuous exploitation, worsening economic situation and cultural and political interference of the British and the indifference of the Maharana to their cause finally erupted in the Bhil revolt of 1881. The immediate cause of this revolt was twofold: 1. the census operations of 1881 2. The killing of a Gameti of Padona by a thanedar of Barapal. The real causes, however, lay in the aforementioned discriminatory policies and the oppressive attitude of the authorities towards the Bhils which reeked of apathy and superiority complex. The Bhils of Mewar in 1881, thus rose in revolt which was seen as a threat. The Maharana acted swiftly perhaps in a manner of condoning his past mistakes which had been committed at the advice of the British. He accepted 21 demands of the Bhils at Rekhabdeo and prevented the intervention of the British which could have resulted in ruthless suppression and a further deterioration of Mughal-Rajput trust. The revolts of the Bhils lacked coordination but some effective leadership was provided by Daulat Singh.
Govind Guru- The Reformer of Bhil Community
In the early twentieth century, there emerged a social reformer and leader of the Bhils in southern Rajasthan. His name was Govind Guru, a religious leader who called upon the Bhils to proudly assert their traditions and fought against bonded labour but also worked towards eliminating social ills within the Bhil community such as non-vegetarianism and the prevalence of alcohol consumption. This movement is known in history as the Bhagat Andolan. In 1913, six years before the infamous Jallianwala Bagh massacre, the British army killed nearly 1500 unarmed followers of Govind Guru in cold blood at the Mandalgarh Hill at the Rajasthan-Gujarat border. This largely forgotten inhumane massacre is known in history as the Mandalgarh Massacre and is often called the forgotten Jallianwallah Bagh of Rajasthan.
The Bhils were also inspired by Gandhian ideas which found momentum in the 1920s when the Non-Cooperation movement was slowly churning national consciousness. In April 1921, Moti Lal Tejawat, a Jain from Mewar launched a movement of the peasants of Mewar to express their grievances to the Maharana. He demanded a reduction in land revenue and administered the oath of Aiki or unity to the Bhils. This is known in history as the Aiki Movement. Tejawat marched to Udaipur with a charter of his demands with a group of 8000 peasants.
Most of his demands except some were accepted by the Maharana. However, he continued to fight for the rights of Bhils and other tribes and continued his resistance against feudal excesses. Some instances of violent attacks against state officials by Bhils were also reported. The uprisings were met with repression from the British officials who responded with force resulting in open firing in some cases and massacres in places like Valeria. The tribes under Tejawat continued to resist eventually resulting in the arrest of Tejawat by the Mewar Government on the advice of the British. The Aiki Movement was inspired by Gandhian ideals but like many other Gandhi-inspired mass movements, it also developed some violent streaks. The movement invited Congress’ attention to the cause of Bhils and Mahatma Gandhi himself praised Tejawat’s leadership. Sardar Vallabh Bhai Patel presided over the annual conference of Bhils at Jhadol in 1927. In this way, the Bhils and other tribes like Garasias contributed towards the Indian independence movement and must be celebrated proudly as freedom fighters. As we celebrate the Amrit Kaal of independence, it is very important that we remember and celebrate the Bhils who laid down their lives for freedom.
Rajasthan is not just about royalty and the Rajput Kings all the time; the state may also stand out because of the several highly aboriginal groups and tribes that are present, which makes it a very diversified state in terms of culture.
Gavri, which is a festival and a dance style celebrated by a community that is thought to be somewhat backwards yet indigenous and quite distinct from the royals, is one of the diverse things that comes to mind when addressing the variety. The people that celebrate it with such tremendous excitement and fervour are known as the Bheel tribes, who are from the Mewar region.
This festival, which lasts for more than a month, begins on the day after Shravani Purnima, Raksha Bandhan, or Rakhi Purnima, which is regarded as one of the most auspicious festivals for brothers.
Where Did It Originate?
The word “Gavri” comes from the goddess Parvati, also known as “Gauri,” who is believed to be the wife of Lord Shiva. The Bheels believe that if they follow all the rituals, get rid of all their demons, and live a pain-free life now and in the future, Goddess Parvati will be pleased and bless them. The Bheels, who hold this belief, claim that Goddess Parvati enters the human body, announces the significance of the celebration, and blesses them after their purpose is satisfied. This is the belief that truly predominates in this holy festival.
According to another mythological and ancient tale, the demon Bhasmasur worshipped Lord Shiva and asked him for a wish: he wished to kill anyone while maintaining his hand on the victim’s head and burn him to death. He was given the wish, and as a result, he began abusing it, which caused him to kill many innocent people. In order to stop him, Lord Vishnu masked himself as a beautiful woman and tricked the demon into being killed. The demon then begged Lord Shiva for forgiveness and was granted forgiveness, and this sparked the beginning of the Gavri festival, during which the Bheel community honours the demon Bhasmasur and celebrates this grand festival every year.
Rituals Of The Gavri Festival
It is said that during the Gavri festival, participants must adhere to many strict rules, including refraining from eating any non-vegetarian foods, such as meat, and not consuming anything after sunset. They must sleep on the floor during this one-month period and are also prohibited from taking baths. This festival is all about dance and drama, and the Bheel community is noted for its distinctiveness because they stop working as farmers during this month and only resume farming after this festival is over.
The Gavri festival is a celebration of devotion to Lord Shiva, and the wonderful Bheel community participates in all the rituals. They celebrate it because they believe that by following the strict and unusual rituals they perform during this festival, Lord Shiva will be pleased and bring rain during their sowing season. They also believe that this will result in a prosperous year that will bring happiness to their lives and allow them to live a year with plenty of food. The celebration’s motivation is very intriguing, and they regard it as an integral element of their culture and an ancient tradition.
The men participate in this festival by donning makeup and doing a variety of performances based on numerous myths and historical sagas that are pertinent to it, and it is undoubtedly a wonderful event to remember. In addition to acting in various colourful costumes and creating several made-up representations of Gods and Goddesses, they also sing and dance during the festival’s various comical segments. They also portray numerous characters of Goddess Parvati and Lord Shiva, who are regarded as the festival’s central figures, and attempt to promote the message of love, devotion, and faith to the public. This may be one of the most significant messages of humanity spread through “Gavri .”
Different Characters Played In Gavri
People who participate in the Gavri festival, play a variety of roles and dress up in the form of humans, animals, demons, gods, and goddesses. One unique feature of this festival is that only men can play Gavri with absolutely no female actors at all. All the characters are played by male actors only.
Gavri is not a type of folk dance or an artistic expression; instead, it is an ancient ritual carried out by members of the Bheel Community in order to obtain Lord Shiva and Goddess Parvati’s blessings in exchange for a life free from obstacles, misery, and pain, as well as a good crop during the season. Hence, this festival is all about faith and dedication, which is presented in the form of singing and dancing.
Gavri These Days
The Bheels are not very wealthy because they depend on farming and tedious labour, so celebrating Gavri in an elaborate manner is actually out of reach for these people and eventually causes the community to dissolve because there are so few people left who can afford to spend more than 20,000 rupees on costumes and makeup. In fact, there are many Bheel villages in the Mewar region where the celebration has not even begun.
मेवाड़ वीरों की भूमि रही है। यहाँ पर बहुत सारे वीरों ने जन्म लिया है। इसका सबसे सर्वोत्तम उदाहरण है “महाराणा प्रताप”। इनके साथ में कुछ और भी व्यक्तित्व के धनी लोग थे, जिन्होंने मेवाड़ की वीर भूमि पर अपनी अमिट छाप छोड़ी है। इन्ही में से कुछ पांच रत्नों की बात आज हम यहाँ कर रहे है।
जनवरी 1535 की बात है। गुजरात के बादशाह बहादुर शाह ने चित्तौड़ पहुंचकर दुर्ग को घेर लिया था। हमले की खबर सुनकर चित्तौड़ की राजमाता कर्मवती ने अपने सभी राजपूत सामंतो को सन्देश भिजवा दिया कि-यह तुम्हारी मातृभूमि है, इसे मैं तुम्हे सौंपती हूँ, चाहो तो इसे रखो, चाहो तो दुश्मन को सौंप दो।
इस सन्देश से पूरे मेवाड़ में सनसनी फैल गई और सभी राजपूत सामंत मेवाड़ की रक्षा करने चित्तौड़ दुर्ग में जमा हो गए। रावत बाघ सिंह किले की रक्षात्मक मोर्चेबंदी करते हुए स्वयं प्रथम द्वार पाडन पोल पर युद्ध के लिए तैनात हुए। मार्च 1535 में बहादुर शाह के पुर्तगाली तोपचियों ने अंधाधुन गोले दाग कर किले की दीवारों को काफी नुकसान पहुंचाया तथा किले के नीचे सुरंग बनाकर उसमें विस्फोट कर किले की दीवारें उड़ा दी।
राजपूत सैनिक अपने शौर्यपूर्ण युद्ध के बावजूद तोपखाने के आगे टिक नहीं पाए और ऐसी स्थिति में जौहर और शाका का निर्णय लिया गया। राजमाता कर्मवती के नेतृत्व में 13000 वीरांगनाओं ने विजय स्तम्भ के सामने लकड़ी के अभाव में बारूद के ढेर पर बैठ कर जौहर व्रत का अनुष्ठान किया। जौहर व्रत संपन्न होने के बाद उसकी प्रज्वलित लपटों की छाया में राजपूतों ने केसरिया वस्त्र धारण कर शाका किया। वहीँ किले का द्वार खोल शत्रु सेना पर टूट पड़े। बहादुर शाह दिल्ली का मुग़ल बादशाह था। वो चित्तौड़ किले में पहुंचा और उसने भयंकर लूटपाट मचाई। चित्तौड़ विजय के बाद बहादुर शाह, हुमायूं से लड़ने के लिए रवाना हुए और मंदसौर के पास मुग़ल सेना से हुए युद्ध में हार गया। जिसकी खबर मिलते ही 7000 राजपूत सैनिकों ने आक्रमण कर पुनः दुर्ग पर कब्ज़ा कर लिया। विक्रमादित्य, जो रानी कर्मवती के पुत्र थे, पुनः उन्हें उनकी गद्दी पर बैठा दिया गया।
चित्तौड़ लौटते समय विक्रमादित्य ने देखा कि नगर नष्ट हो चुका है, अब चित्तौड़ के असली उत्तराधिकारी विक्रमादित्य थे। उनका एक छोटा भाई था, जो उस समय मात्र छः वर्ष का था। परन्तु उस समय एक दासी पुत्र बनबीर ने रीजेंट के अधिकार हथिया लिए थे। उसकी नियत और लक्ष्य चित्तौड़ की राजगद्दी हासिल करना था। उसी के चलते उसने विक्रमादित्य की हत्या कर दी थी। अब उसका एकमात्र लक्ष्य चित्तौड़ के वंशानुगत बालक उत्तराधिकारी उदय सिंह को मारना था।
बालक उदय की धाय माँ पन्नाधाय ने उसकी माँ राजमाता कर्मवती के जौहर द्वारा स्वर्गारोहण पर पालन पोषण का दायित्व संभाला था। वे स्वामी भक्तित्व अनुकरणीय लगन से उसकी सुरक्षा कर रही थी। तभी महल के एक तरफ से तेज चीखे सुनाई देने पर पन्नाधाय ने यह अनुमान लगा लिया था की शत्रु राजकुमार बालक उदय सिंह की तलाश में आ ही गया। उसने तुरंत बालक उदय सिंह को टोकरी में सुलाकर पत्तियों से ढक कर एक सेवक को उसे सुरक्षित रखने की जिम्मेदारी सौंप दी और उस खाट पर उदय सिंह की जगह अपने बालक को सुला दिया। सत्ता पाने के नशे में चूर बनबीर ने वहां पहुँचते ही पन्ना के पुत्र को उदयसिंह समझकर तलवार से वही मार डाला।
पन्ना कई समय तक दुष्ट बनबीर के चंगुल में न आने के डर से इधर-उधर भटकती रही। फिर उन्हें कुम्भलगढ़ में शरण मिली। उदय सिंह किलेदार का भांजा बनकर बड़े हुए, तेरह वर्ष की उम्र में उनको मेवाड़ी उमरावों ने अपना राजा स्वीकार कर लिया और राज्याभिषेक कर दिया। इस तरह उदय सिंह मेवाड़ के वैधानिक महाराणा बन गए। स्वामिभक्ति एवं निःस्वार्थ भाव से पन्नाधाय ने अपने स्वामी के प्राणों की रक्षा के लिए अपने पुत्र का बलिदान दे दिया। एक माँ का इस प्रकार से अपने स्वामी की रक्षा के लिए पुत्र का बलिदान का उदाहरण इतिहास में कहीं भी नहीं मिलेगा।
भामाशाह महाराणा प्रताप के बचपन के ख़ास मित्र है। उनका जन्म ओसवाल जैन परिवार में हुआ था। उनके पिता का नाम भारमल था, जो रणथम्भौर के किलेदार थे। उन्हें बाद में महाराणा उदय सिंह के नेतृत्व में प्रधानमंत्री बना दिया था। भामाशाह ने अपने छोटे भाई ताराचंद के साथ मेवाड़ की बहुत सी लड़ाइयों में भाग लिया था। कहा जाता है कि जब महाराणा प्रताप अपने परिवार के साथ जंगलों में भटक रहे थे, तब भामाशाह ने अपनी सारी जमा पूंजी महाराणा को समर्पित कर दी थी। जिस समय मेवाड़ एवं महाराणा प्रताप को धन की अत्यधिक आवश्यकता थी, ऐसे कठिन समय में ताराचंद एवं भामाशाह ने महाराणा प्रताप को लाखों रुपए एवं सोने के सिक्के भेंट किए। इस धन से महाराणा ने एक सेना संगठित की तथा बाद में मुग़लों की सेना के शिविरों पर हमला किया। 11 जनवरी 1600 को इनकी मृत्यु किसी बीमारी के कारण हो गई थी। भामाशाह ने अपना पूरा जीवन लालच और स्वार्थ से ऊपर उठकर मेवाड़ पर बलिदान कर दिया।
3. राणा पूंजा
राणा पूंजा भील जनजाति के थे। वे महाराणा प्रताप के विश्वसनीय सैनिक थे। पूंजा ने महाराणा प्रताप हल्दी घाटी युद्ध में मुग़ल सेना से लड़ाई लड़ी थी। पूंजा एवं उनके साथी, भील जनजाति ने महाराणा प्रताप युद्ध में अपना एक बहुत ही महत्वपूर्ण योगदान दिया था। आज भी इतिहास के पन्नो में एक तरफ महाराणा प्रताप तो दूसरी तरफ राणा पूंजा का नाम भी आता है। स्वयं महाराणा प्रताप ने पूंजा के नाम के आगे “राणा” की उपाधि लगाईं थी। संपूर्ण मेवाड़ पूंजा के त्याग के कारण भील जनजाति का अत्यधिक ऋणी है। मेवाड़ के इतिहास में इनके त्याग के फलस्वरूप जब भी कोई नया महाराणा राजगद्दी का उत्तराधिकारी बनता था तो एक भील अपने खून से नए महाराणा का राजतिलक किया करता था। उसके बाद ही नए महाराणा को मान्यता मिलती थी। इसके साथ ही राणा पूंजा एवं भील जाति के लोगों के त्याग एवं बलिदान की भावना का सम्मान करते हुए, मेवाड़ के राजवंश ने अपने राजचिन्हों अथवा मेवाड़ के झंडो में एक राजपूत के साथ-साथ एक भील को भी शस्त्रों के साथ खड़ा दिखाया है, जो भील समुदाय के लिए अत्यंत सम्मान की बात थी। भील समुदाय के योगदान मेवाड़ के लिए अविस्मरणीय रहेंगे।
4. झाला मन्ना
झाला मन्ना बड़ी सादड़ी से थे। झाला मन्ना हल्दी घाटी के युद्ध में महाराणा प्रताप की तरफ से मुगलों के विरुद्ध लड़े थे। झाला ने हल्दीघाटी युद्ध में अपना पूरा बहादुरी के साथ त्याग समर्पण बलिदान दिया था। जब राणा पूंजा हल्दी घाटी युद्ध में घायल हो गए थे तथा जब उनको युद्ध क्षेत्र से बाहर ले जाया गया था, तब झाला मन्ना ने स्वयं को महाराणा प्रताप के भाँती मेवाड़ के राजमुकुट एवं महाराणा प्रताप के प्रतीक चिन्हों से सजाया एवं निरंतर लड़ाई जारी रखी। झाला मन्ना की चाल कामयाब रही और शत्रुओं ने झाला मन्ना को ही महाराणा प्रताप समझ लिया और उन पर आक्रमण करने के लिए टूट पड़े। इसी भीषण युद्ध को करते-करते झाला मन्ना वीरगति को प्राप्त हुए। वीरगति को प्राप्त होने से पहले ही झाला मन्ना मुगल सेना को पूर्व की ओर पीछे धकेल चुके थे। इनके इसी बलिदान की वजह से महाराणा प्रताप मेवाड़ को मुक्त करवा पाए।
5. हकीम खां सूर
इनको हकीम सोज खां अफगान के नाम से भी जाना जाता है। ये एक अफगानी मुस्लिम पठान थे, जो महाराणा प्रताप के प्रमुख सैनिक थे। वे महाराणा प्रताप के तोपखाने के प्रमुख हुआ करते थे। हकीम खां हल्दी घाटी के युद्ध में अकबर की सेना के खिलाफ प्रताप की सेना के सेनापति के रूप में रहे। इन्होने महाराणा प्रताप युद्ध में वीरता से युद्ध किया और युद्ध क्षेत्र में ही इनकी मृत्यु हो गई। हकीम खां, सूर वंश शेरशाह सूरी के वंशज थे। ये एक मात्र ऐसे व्यक्ति थे जो मुग़लो के खिलाफ मुसलमान होते हुए भी महाराणा प्रताप की तरफ से लड़े। हकीम खां वीरता, बहादुरी, त्याग, ईमानदारी के अतुलनीय उदाहरण है।
आपको यह लेख कैसा लगा आप हमारी ईमेल आईडी पर बता सकते है- KRATIKASHAH12345@GMAIL.COM
India accommodates 128 lakes, of which five most beautiful lakes are situated in the City of Lakes, Udaipur. And whether we talk about Udaipur’s heart or what makes it so amusing, it’s the lakes.
But when it comes to everybody’s favourite one, Fateh Sagar will certainly receive all the votes. It is the most loved site among both locals and visitors. The lake is adored because of its scenery and sunsets which never fail to impress. Although this place has also a great history glued with itself.
The name of the lake Fateh Sagar was coined after Maharana Fateh Singh Ji , but few are aware of its earlier origins. Let’s explore the stories below to discover the facts.
Initially Constructed in 1678AD
Fateh Sagar Lake was formerly constructed by Maharana Jai Singh Ji in 1678 AD. But due to heavy floods during the reign of Maharana Bhim Singh Ji, the earthen bund which formed the lake was washed away. Hence approximately 200 years later, Maharana Fateh Singh Ji bore the responsibility on his shoulders and rebuilt it.
Formerly Known as Devali-Ka-Talaab
It is yet another lesser-known fact that the lake was known as Devali ka Talab. Constructed in 1680 by Maharana Jai Singh Ji, it was situated 1.5 miles away from Udaipur. It was built near the village Devali and hence was named after it.
Connaught Dam Enlarged to Fateh Sagar Lake
Earlier in the 1670s the dam near Devali Lake wasn’t built too high. And in 1889, Prince Arthur, Duke of Connaught, the third son of Queen Victoria, visited Udaipur. So to commemorate his visit, Maharana Fateh Singh Ji decided to raise the pal (dam) of Devali-ka-Talaab by 20 feet.
The Duke laid the foundation of the dam with the fortune to put the first brick. The Fateh Sagar Ki Pal, you know now, was given the name of “Connaught Bandh” after him.
Later in return the Prince suggested that the Devali-Ka-Talaab which was an enlarged and restored water reservoir, be called “Fateh Sagar”. Hence the lake was renamed after Maharana Fateh Singh Ji.
Engineer Thomson also proposed the canal that would link Pichola with Fateh Sagar, which became a reality once the height of pal was raised.
A Fun Fact :
In 1898, on the occasion of Hariyali Amavasya, Chawdi Rani along with Maharana Fateh Singh Ji went to see the overflowing Fateh Sagar.
They were so happy to watch it and hence announced a fair to be organised on Hariyali Amavasya every year.
Maharani also asked Rana Ji to keep a separate day just for the ladies. And that’s how we all enjoy the most delightful fair with joy.
Although it’s been more than a century to that and every Udaipurite still awaits & gets excited the same to see the overflowing Fatehsagar every Monsoon. Same goes with this year. We are eagerly waiting for that to happen.
‘Khamma Ghani’, just two terms but with a historical connotation. Many people are either aware or unaware of the meaning tied with greeting Khamma Ghani.
Just about most of the time, we may run into someone who will ask about the meaning of these terms.
The widely held belief is that Ghani means many and Khamma implies ‘Kshama’ or forgiveness. So why do we use it as a greeting?
History embedded with Bravery of ‘Khumans’
According to geo-heritage consultant and author Pushpendra Singh Ranawat, the first Guhilot king of Chittorgarh, Mewar, Rawal Kaalbhojaditya (735-753 AD), successfully repelled Arab invaders to the west of Sindh.
Kaalbhojaditya received the honorific title “Bappa Rawal” for defending the ancient Indian culture against the invaders.
“Bappa Rawal’s successor Rawal Khuman I (753-773 AD) successfully repelled numerous Arab attacks on the western frontier of Greater India”, claims Ranawat.
Rawal Khuman II (828–853) bravely carried out this mission and defeated the Abbasid Caliph army led by Al-Ma’mun in 24 major engagements, as well as a combined force of 40 Hindu Kings.
Similarly, Rawal Khuman III (878–912) did a courageous job of safeguarding the local livelihood.
“Bappa Rawal and the three Rawal : Khumans, served the country for more than a century, after which Hindustan (India) witnessed a period of tranquility & prosperity for over three hundred years, up to 1000 AD”, Ranawat continues to claim with pride.
Evolution of the Greeting
In order to honor Rawal’s ‘Khumans’, the phrase “Ghani-Ghani Khamma”, which means “Many-Many Khumans” or “May we be blessed with many Khumans”, became popular.
It started with variations such as Ghani-Khamma, Khamma-Ghani, Khumana-ra-kunwar ne ghani khamma, etc.
However, that colloquial version of Khamma Ghani related to forgiveness, was solicited in advance, in case one’s words or actions caused another to feel offended.
Today, it has been modified to imply “many greetings” or “many blessings”, and it is frequently used as a greeting or a welcome.
In Rajasthani, the word for “hello” is “Khamma Ghani” and if you are an older person, you should reply with “Ghani Khamma” or just “Khamma.”
So if next time someone asks the meaning you’ll be all Shakespeare about it!
हम सभी के जीवन में गुरु का बहुत विशेष महत्व होता है। हमारी भारतीय संस्कृति में गुरु को भगवान से भी ऊँचा दर्जा दिया गया है। एक गुरु का जीवन में होना बहुत मायने रखता है क्योंकि एक गुरु ही है जो शिष्यों को अंधकार से निकालकर प्रकाश की और ले जाता है, सही गलत का अर्थ समझाता है, जीवन में सही दिशा की और अग्रसर करता है। गुरु के ज्ञान और संस्कार की वजह से ही एक शिष्य का जीवन सफल होता है और वह ज्ञानी बनता है। गुरु किसी भी मंदबुद्धि शिष्य को ज्ञानी बना देते है।
गुरु की महत्वता को देखते हुए ही पुराने ग्रंथों व किताबों में गुरु को ब्रह्मा, विष्णु और महेश की उपाधि दी गई है।
हर व्यक्ति को जीवन में ज्ञान की बहुत आवश्यकता होती है तभी वह अपने जीवन में उन्नति के मार्ग पर चल पाता है। एक विद्यार्थी तभी चमक सकता है, जब उसे सही शिक्षक का प्रकाश मिलता है। एक व्यक्ति सभ्य और संस्कारवान सिर्फ उसके गुरु की वजह से ही बनता है। एक सभ्य और शिक्षित समाज के निर्माण में यदि सर्वाधिक योगदान किसी का होता है तो वे हमारे गुरु का होता है।
महाभारत के रचयिता एवं आदि गुरु वेद व्यास जी की जयंती को गुरु पूर्णिमा के रूप में मनाया जाता हैं। आषाढ़ माह की पूर्णिमा के दिन गुरु पूर्णिमा का यह त्यौहार मनाया जाता है। प्राचीनकाल से ही गुरु और शिष्य की जोड़ी चली आ रही है। इतिहास में भी हमें कई सारे गुरुओं का उल्लेख मिलता है – महाभारत काव्य में शिष्य अर्जुन, एकलव्य, कौरवों और पांडवों के गुरु द्रोणाचार्य का उल्लेख है। कर्ण के गुरु परशुराम जी थे। चन्द्रगुप्त के गुरु चाणक्य थे। ऐसे ही हमें कई सारे गुरु शिष्य की जोड़ी की कई सारी कहानियों के बखान मिल जाएंगे।
क्या आप जानते है ऐसी ही गुरु शिष्य की एक अनोखी जोड़ी जो हमारे मेवाड़ के इतिहास जगत में भी है। विश्व प्रसिद्ध “महर्षि हरित राशि” और “बप्पा रावल” की जोड़ी । हरित राशि, बप्पा रावल के गुरु थे। हरित राशि एकलिंगनाथ जी के बहुत बड़े भक्त थे और बप्पा रावल जिन्हे “कालभोज” के नाम से भी जाना जाता है।
बप्पा रावल वल्लभीपुर से आए थे, जो अब भारत के गुजरात राज्य में है। वह उदयपुर से 20 किलोमीटर दूर कैलाशपुरी गांव के पास महर्षि हरित राशि के आश्रम के छात्रों में से एक थे। अपनी मृत्यु से पहले, हरित राशी ने अपने सभी शिष्यों में से बप्पा रावल को “दीवान” के रूप में चुना और श्री एकलिंगजी नाथ की पूजा और प्रशासन के अधिकार की जिम्मेदारी सौंप दी। उदयपुर के उत्तर में कैलाशपुरी में स्थित इस मन्दिर का निर्माण 734 ई. में बप्पा रावल ने ही करवाया। इसके निकट हरीत ऋषि का आश्रम भी है।
बप्पा रावल पूर्ण रूप से से अपने गुरु के प्रति समर्पित थे। हरित राशि ने अपने पसंदीदा छात्र को मेवाड़ राज्य प्रदान किया और अपने राज्य के शासन के दिशा-निर्देश और मुख्य नियम तैयार करके दिए। इसके बाद बप्पा रावल 8वीं शताब्दी की शुरुआत में मेवाड़ के संस्थापक बने।
आज “महर्षि हरित राशि पुरस्कार” एक राज्य पुरस्कार है। वैदिक संस्कृति, प्राचीन ‘शास्त्र’ और ‘कर्मकांड’ के माध्यम से समाज को जगाने में स्थायी मूल्य के कार्य करने वाले विद्वानों को सम्मानित करने के लिए इस पुरस्कार की स्थापना की गई है।
हमारी यहां गुरु सम्मान की परम्परा हजारो सालों से चलती हुई आई है औरआज तक जीवित हैं। हमें हमारे जीवन में गुरु की महिमा को समझना चाहिए उनका आदर सत्कार करना चाहिए। एक गुरु ही है जो हमारे जीवन को बदल सकता है सत्य की राह दिखा सकता है। गुरु पूर्णिमा का पर्व एक इसी तरह का अवसर हैं जब हम गुरु दक्षिण देकर अपने प्रिय गुरु के प्रति श्रद्धा भाव प्रकट कर सके।
व्यस्त ज़िन्दगी और शहर की चकाचौंध से कभी फुर्सत मिले तो ज़रा गाँव हो आना, कभी गाँव की याद आए तो वहां हो आना। शांत, खूबसूरत, प्राकृतिक आलोकिक, मनमोहक वातावरण में हो आना।
हरे भरे घास के मैदान, खेत खलिहान, मंदिर, कुआँ, गाँव के वो कच्चे मकान ,गाय भैंस ,पशुपालन, फसल,चंचल हवा, पक्षियों की चहचहाट,गोबर से थपे कंडे,छोटा सा जलाशय जहाँ बच्चो को स्नान करते देख खुद के बचपन की स्मृति हो जाती है।
हम सभी को गाँव बहुत प्यारा होता है, शहर मे व्यस्त हर इंसान छुट्टिया लेकर अपने गाँव जाना चाहता है ,वहाँ रहना चाहता है ,प्रकृति के जितना करीब रहता है उतना अच्छा महसूस करता है। गाँव के इलाकों में रहने वाले लोग शांतिपूर्ण जीवन जीते हैं लेकिन वे कई आधुनिक सुविधाओं से रहित होते हैं जो जीवन को आरामदायक बनाते हैं। यहां लोग एक साधारण जीवन जीते हैं और जो कुछ भी उनके पास होता है उसमें संतुष्ट रहते हैं। गांव आज भी भारतीय सभ्यता और संस्कृति के आधार स्तम्भ है। गाँव में परम्पराओ का निर्वाहन अच्छे से किया जाता है।
गाँवों में त्योहार सामूहिक रूप से मनाए जाते हैं और इस तरह उस दौरान खुशी और खुशी दोगुनी हो जाती है। वे एक-दूसरे के साथ सद्भाव में रहते हैं। वे रिश्तों को महत्व देते हैं और उसी को बनाए रखने के प्रयास करते हैं। वे अपने पड़ोस में रहने वाले लोगों के बारे में अच्छी तरह से जानते हैं और उनकी ज़रूरत के समय में उनके द्वारा खड़े होते हैं।
आइये जानते है, उदयपुर शहर के बीचों -बीच बसी एक छोटी सी मानव बस्ती जो संपूर्ण गाँव का वर्णन करती है। वैसे तो यह गाँव शहर में है, इसका रास्ता भी शहर से जुड़ा है और यह पूरी तरह गाँव भी नहीं है, पर यह जगह गाँव का वर्णन जरुर करती है, गाँव होने का एहसास जरूर करवाती है । यह जगह प्रकृति के करीब है। इसके साथ ही इस जगह पर भ्रमण करके गाँव की कला, संस्कृति और परंपरा को अच्छी तरह समझ सकते है। गाँव को महसूस जरूर किया जा सकता है।
यह एक ऐसी जगह है,जो है तो आम सड़क ही पर कुछ देर के लिए वहाँ से गुजरने पर संपूर्ण सुखद गाँव का अनुभव होता है। जिसे देख कर मन और दिल तरोताज़ा हो जाता है। इस जगह आकर संपूर्ण गाँव के निर्बाध दृश्य को देखा जा सकता है।
आइए जानते है शहर में ऐसी कोनसी जगह है जो गाँव का अनुभव करवाती है, यूनिवर्सिटी रोड से शोभागपुरा 100 फीट रोड, पेट्रोल पंप के सामने, अशोक नगर के आगे यह रास्ता निकल रहा है, जो सीपीएस स्कूल की तरफ निकल रहा है। यही वह जगह है जो गाँव का वर्णन करती है।
शाम के समय अगर वक्त मिले तो इस गांव में हो आना ज़रा इसे निहार आना, अपने बचपन की गलियों से मिल आना।