History itself is a contentious topic in India, what of dynastic claims and provincial histories? One such province that is pivotal today yet has its origins shrouded in mist is the beautiful agglomeration of hill districts that compose Jammu.

Introduction

Despite it serving as a political fulcrum of subcontinental politics today, Jammu has been historically overshadowed by its famous northern and southern neighbours, being alternatingly dominated politically by Kashmir and Punjab’s power players. Culturally, however, it is closer to Himachal, and historically its neighbours across the Indus.

“Dvigarta or the hilly areas of Duggara, presently, the Jammu region in the Indian state of Jammu and Kashmir.” [1, 21]

“This term [Trigarta] means the land watered by the three rivers, very probably the rivers Ravi, Beas and Sutlej. The country had formed an Aayuddha-jeevee Samgha or a confederation of six states—known as Trigarta-shashttha, according to Paanini. And they were living mainly on arms. They are mentioned as allies of the Kurus in the Mahabhaarata, but ultimately paying homage to Yudhishthira. According to the Abhidhaanacintaamani, the Trigarta country is identified with Jalandhara (Jalandharas-Trigarttah-syuh) but it is brought in close proximity with Kasmeera in the Raajatarangini…It may be located between the Ravi and the Sutlej with its capital near Jalandhar.” [7, 75]

Was Jammu historically part of Himachal’s Trigarta desa? The name Dvigarta (Dhvigartha) is an historical neologism being apparently coined some time around 1850 CE. The rationale is that just as Trigarta derives its name from the 3 riverine tracts (or lakes) that define its borders, so too does Dvigarta and its 2: Prachi Jammu and Pratheechi Jammu. Separated by the Ravi river, they are characterised by 2 almost mile-long sarovars (lakes). The former is closer to Himachal and historically came under the influence of the famous fort of Kangra. In many ways, Hill States form 1 common political culture, and in turn, frequently found themselves in confederations dating back to the Mahabharata and the Trigartas who fought Arjuna.

Yet, Western Jammu has its own character and had such contact with the Yavana (Indian Yavana, meaning ex-Aarya) kingdoms across the Indus that it was often the capital of those countries.

Legendarium

Historical origins are sometimes archaeological but usually mythical. Jammu is no such exception. How did this small region acquire such a distinct importance in the medieval and post-colonial era? Its position as a crossroads between Kashmir, Punjab, Gandhaara, and Himachal, made it the pivot on which Uttarapatha politics often turned.

According to legend, Jammu (the region, the district, and the city) owes its name to King Jambulochana. Although modern historians date him to the 14^th century CE, traditional Pandiths tell a different story.  This dynasty would claim its origins (as many often do) to the Suryavanshis of Ayodhya. King Agnibans/Agninagarab is seen as the founder of the dynasty.

Jambulochana, a contemporary of the Gonanda Dynasty of Kashmir, is dated to the more fantastical 14^th Century BCE. As discussed by Pandith Chelam, at least an entire millennium has been hacked off the historical Indic (Vedic) Chronology. Chandra Gupta I has been purposefully conflated with Chandragupta Maurya. Similarly, actual foreign rulers like the Kushaanas, have been post-dated and aggrandised. Kalhana confirms the rule of Kanishka, Huvishka, et al in Kashmir and Peshawar (Purushapura), but not much else. They were subsequently overturned in a Gonanda Dynasty restoration (all in BCE). Whether or not this is the case with Jambulochana as well, is a matter for historians to reconcile.

Regardless, Jambulochana is said to have founded the town of Jammu on account of seeing a deer and tiger drink water next to each other. This odd phenomenon was deemed a sign of harmony, making it a fit site for a new capital: Jambupura. This place is called Puraani Mandi, and is apparently where the Raajas of Jammu received their rajtilak. [5, 108]

Jambulochana was succeeded by his son Purankaran, who is termed “The First King of Jammu”. His son Daya Karan, was requested to restore order in Kashmir. He did so, and his family is said to have ruled the Vale for about half a century. However, Jammu, and the later fortress-town of Bahu were not always the capital of the people of this region.[5, 109] A descendant of Purankaran, Raaja Shakti Karan is credited with the first introduction of Dogri script. [3, 15] And the rest, as they say, is history—or in this case, historical origin.

Origins

Pandit Chelam makes mention of the city of Raajapuri (Rajouri), which was under Bhaaratheeya Yavana kings. Sometimes under Kashmir’s suzerainty and sometimes serving as the capital of the Kambhoja Mahajanapaadha, if there has been a consistent political unit in Jammu’s antique past, it is Rajouri. It finds mention in his work as well as numerous others.

Kambhoja

Sibi, Gandhaara, Abhisaara, Kambhoja, Dharadha, Paaradha were once part of Aaryavartha, but had long since been excommunicated from the Vedic fold. They were countries within the Indian Subcontinent, part of the wider civilization of Bhaarathavarsha, but otherwise seen as a nation of liminals who were a little too Persianised in predilection to be considered Aasthika Vaidikas. Though these frontier lands did not include the Proper Indian borderland of Jammu, they sometimes did rule over it. For this reason, Kambhoja, Gandhaara, and Abhisaara are occasionally mentioned as ruling over Raajapuri (Rajouri), which was once the most important city in Jammu.

The Kambhojas are one such legendary people, famed for their beauty and valour but condemned for their laxity in morality.

“Devoid of any ethical values, the Dvijas become lovers of wine, meat, and other prohibited foods, become like stones without any feelings and stray from the path of Vaidic religion.” [1, 65]

Gandhaara

Gandhara Mahajanapaadha has attained a certain cachet in history, both Eastern and Western. It sat at the crossroads of Asia, much like Jammu sits at the crossroads of Northern India. By Vedic Indian reckoning, it straddled both Aaryasthaana and Yavanasthaana (ancient Afghan) at different points in time. Borders are rarely static over the course of millennia. On this count, Jammu is said to have been a province in Gandhaara during its apex.

Long before it had attained its modern character, Jammu was associated with Abhisaara, which came under the purview of the rulers of Gandhaara in very ancient times. Contrary to modern Eurocentric scholars (of the Indian variety and otherwise), there is no indication that Jammu was conquered by the Indo-Greeks (who according to Indian sources, were not called “Yavanas”, and were basically kept across the Indus. The Dabristan record, however, does establish that Bactrian Greeks ruled West of the Indus—but then Proper Indians (Vedic) would consider that Yavanasthaana—within the wider civilization—but otherwise outside national concerns.

Abhisaara is the polity sometimes called Udayana (Uddiyaana) that includes Suvaasthu (Swat Valley) and Urasa (Hazara), which is definitely across the Indus. Alexander’s historians make mention of one Abhisares as intending to switch to his side (whether this was inclusive of Jammu & Kashmir at that time, is another matter).

Proper Indian sources, however, do not make mention of Alexander, whatever his interaction with and conquest of Frontier Indians (the actual Yavanas of Bhaaratheeya extraction).

Kashmir

It is with Kashmir, however, that we find maximal mentions of Jammu geographical municipalities and principalities. Kalhana’s Rajatarangini serves as a singularly excellent source of Kashmir’s History. The latter authors penning additions to his origin magnum opus find only Jonaraja as worthy of succession. Regardless, the principalities of Jammu are mentioned.

Indeed, Jammu would, according to varying accounts throughout the ages, serve as political pivot for Kambhoja, Gandhara, and Abhisaara respectively.  Though originally categorised as part of Aaryasthaana (that is Vedic Aarya land), the interchange between Raajapuri and the Yavanas was so large (and only natural due to proximity) that it would find itself frequently associated with them.

Important places today, such as Poonch will find their mention in the Rajatarangini, albeit in more antiquated form (Parnothsa). Valapura (Balor/Basohli), Babbapura (Babbor), and  Kashtavatha (Kishtwar) are all recognisable as well.

The Dogras

If there is a community that gives its character to the region of Jammu, it is the Dogras. Said to have taken their name from the term Durgara, the Duggar community (i.e. Dogra) has lent their name, language, and culture to this province of Duggar Desh. They are a distinct people-group who have their own identity and rights in this region, that majoritarian claims cannot sweep away. After all, they are 28% of the state of Jammu & Kashmir (Union Territory at press time).

Jammu’s history of course is manifold greater than the mere founding of the town of Jammu by its namesake Jambulochana. The town of Bahu is the site of an ancient fort. The subsequent period of mughal rule, rebellion, independence, followed by Sikh & British rule in quick succession, make for another article. This is all the more so underscored by the political implications of these external actors on the native rule of Jammu denizens.

Culture & Religion

Along with Ethnicity, Culture & Religion serve as key characteristics for any people. Jammu is no exception. The population is primarily Hindu and today besieged by a myriad of threats both internal and external. Although the Dogra rule of Gulab Singh’s dynasty (a matter for another time) gave it stability and dignity within the Himalayan fold, it has subsequently chafed under the modern politics of Srinagar. Its identity has been disregarded, and its religion has been frequently targeted.

The Dogra people have a distinct language (Dogri), oft-revived script (Dogri & Takri), and notable literature. However, they are best known as a brave and tough people, with warrior inclinations. It is this quality that has kept them whole despite the vicissitudes of fate and history.

For this reason, it is crucial that the denizens of Dvigarta have a clear sense of themselves and their history (they already do). This should, however, not only be via oral history and lived experience, but also through recorded history and historical analysis of identity. In an era of competitive claims, if you do not know where you are from, you truly do not know where you are going.

Conclusion

“to massacre mankind to gain control over a vast piece of land should not be the goal of humanity. Human brain should not be just a museum for the names and eulogies of emperors, and war-songs. But if the purpose of history be to provide examples of the good and evil, thereby taking mankind and human thought towards progress, welfare and prosperity, then it can certainly be said that Indian talent has enriched the historical literature with works of great beauty and impact” [1, 13]

Like their brethren to the North, the people of Jammu have endured many a massacre and tyrant (including the wretched timur himself). And yet, throughout it all, they have survived and kept their heads held up high as Hindus.

Jammu is undoubtedly of tremendous importance. This is not only due to the access it grants to the Vale of Kashmir, but also due to the crucial role of hydrography here for the entire Subcontinent. But the interests and identity of the locals also matters. The Dogras (Rajput & otherwise) colour the region with their predominant character, which has a right of its own to prosper, flourish, and self-govern. A 50 years kingdom or 70 years state doesn’t define the people-group or dictate its identity.

It is for that reason, rather than Kambhoja, Gandhaara, and Abhisaara, that Dvigarta continue to be the stylised appellation for Sanskritic purposes. Its connections to Trigarta (Himachal), not only by proximity and culture, but also by Rajput dynastic association, make it a clear emitter of Indic Civilization at the northern edges of hostile terrain. The people here are hardy Hindus generally, who have stuck to their roots and their dharma through thick and thin.

Indeed, long before Gulab Singh, it was Banda Bahadur (Lachman Dev), a Dogra Minhas Rajput, who was the region’s most famous son. He would go on to play a pivotal role in freeing Punjab, and unsurprisingly setting up his polity at Lohgarh, in neighbouring Himachal. The Hill States history and culture is a spectrum of continuity. The gradations may dilute at the edges, but they retain the strong flavour of bravery, Dharmic culture, and commitment.

References:

1. Shastri, Dev Rattan. Polity in Visnudharmottarapuranam. Tirupati. S.V.Vedic University. 2015
2. Kota, Venkatachalam Paakayaji (Pandit). The Chronology of Kashmir. Guntur: Sri Ajanta. 1955
3. Pathik, Jyoteeshwar. Cultural Heritage of the Dogras. New Delhi: Light & Life Publ. 1980
4. Shankar, Prof. Gauri. Dogras: Their Language and Literature. New Delhi: Shri Bharat Bharati.1981
5. Hutchison, J & J.Ph.Vogel. History of the Panjab Hill States. Vol I. New Delhi: Asian Educational. 1994
6. Deambi, B.K. Kaul. History and Culture of Ancient Gandhara and Western Himalayas from Sarada Epigraphic Sources. New Delhi: Ariana Publ.1985
7. Puri, B.N. India in the Time of Patanjali. Delhi: Munshiram Manoharlal Publ.1990
8. Agarwala, V.S. India as known to Panini. University of Lucknow. 1953
9. Stein, M.A. Kalhana’s Rajatarangini. Vol I. Westminster: Archibald & Co. 1900