| Lok Sabha Constituencies in Jind district, Haryana (MP Constituencies) | Hisar Sirsa |
| MLA Assembly Constituencies in Jind district, Haryana | Jind Julana Narwana Safidon Uchana Kalan |
About Jind District :
he area in which the Jind district lies formed an integral part of Kurukshetra in the traditional geographical account. It derived its name after Jainti, an ancient tirtha mentioned in the Mahabharata and the Padma Purana, founded in honor of Jainti, the goddess of victory. According to a local tradition, the goddess was invoked by the Pandavas for victory in the battle against the Kauravas.
The antiquity of the district is established on the basis of the discovery of the Pre-Harappan, the Late-Harappan and the Painted Grey Ware pottery at various places from the district and the mention of its tirthas in the Puranas corroborates it.
The district was first occupied by a pre-Harappan Chalcolitic agricultural community whose pottery has been recovered from a number of places such as Anta, Morkhi, Beri Khera (tahsil Safidon); Balu, Hatho, Rani Ran (Bata), Pahlwan, Dhakal (tahsil Narwana); Birbaraban, Barsana, Pauli, Karsola (tahsil Jind), etc. It is not yet possible to state from where these people had moved here or to throw much light on their socio-economic life. However, on the basis of the evidence of the nearby pre-Harappan sites like Mitathal (Bhiwani district), Siswal, Banwali and Rakhigarhi (Hisar district), it may be stated that these people possibly lived in mud brick and thatched roof houses, used wheel-made pottery, terracotta and copper-made objects.
Ritauli, Birbaraban, Pauli (Jind tahsil), and Balu (Narwana tahsil) have yielded pottery of the mature Harappan culture.
Further the existence of the classical Harappan site of Rakhigarhi(Hisar District) about 15 kms from Jind suggests the existence of such sites also in Jind district, but in the absence of excavations, it is not possible to go beyond this surmise. After the Harappans, the region was inhabited by the late-Harappans (1700 B.C.-1300 B.C.) whose pottery has been recovered from many places in the district. No Late-Harappans site has so far been excavated in the district , but on the basis of the evidence from the adjoining areas like Mitahal ( Bhiwani district ) , Bhagwanpur and Mirzpur (near Raja Karna Ka Kila, Kurukshetra District), etc. it appears that the pepole representing this culture lived in mud bricks houses , used oval ovens and thick sturdy red-ware, well levigated and burnt.The discovery of painted and incised terracotta figurines, possibly indicates their belief in animal worship.
About 1000 B.C., with the advent of the painted Grey Ware people, generally associated with the Aryans, a new era dawned upon this district. The people representing this new culture settled on the banks of the holy rivers Sarasvati and Drishadvati, and the region came to be known as the holy land of Kurukshetra. Thus the district of Jind formed the southern boundary of Kurukshetra is indicated by a later cultural development in the form of Yakshas or Dvarapalas at Ram Rai (Jind tahsil) and Barta (Narwana tahsil). The sacred Drishadavati ,in fact, passed through some places like Hat, Assan, Brah, Jind, Dhundwa and Ramrai. The mention of various tirthas of the district in the Mahabharta and the Puranas points to the continuance of activities of the Aryans, The region came under the sway of the Vedic Bharatas, Purus and the Kurus and was included in the kingdom of the Pandavas under whom it touched the hight of glory. King Parikshit, grandson of the Pandavas had his second capital at Asandivat (Asandh in Karnal district), very close to the Jind district. Parikshit, however, lost his life in the struggle against the Nagas of Taxila. This defeat, later avenged by his son Janamejaya, is symbolised in the epic tradition of the snake sacrifice which possibly took place at Sarpi Darvi of Safidon.
It may safely be inferred that this area was also included in the kingdom of the Kurus, which was one of the sixteen Mahajanapadas in the 6th century B.C. mentioned in the Buddhist literature. It was a part of the Nanda Empire, and its people are included by Panini among the warrior communities (Ayudha- Jivins) of Punjab.
Later on, these people may have possibly assisted Chandragupta in his war of liberation against the foreign Greeks. Archaeological remains of pre-Mauryan and Mauryan times have been recovered from a number of places in the district. Furthermore, the discovery of an Ashokan Edict at Topra, pillars at Hisar and Fatehabad and stupas at Chaneti and Thanesar in the adjoining districts suggests inclusion of the Jind area in the Mauryan empire.
After the fall of the Mauryas, the region witnessed the rise of several important republican people. Among these the most important were of course the Yaudheyas who spread over an extensive area from Ludhiana to Bharatpur in Rajasthan. The Yaudheyas later submitted to the superior power of the Kushanas whose coins have been found throughout Kashmir, Punjab, Haryana, Mathura and other regions. An Athsho (an Iranian fire deity) type coin of Kanishka was recovered from village Anta (Safidon tahsil). The Sonipat hoard of Kushana coins, their coin moulds from Narangabad (Bhiwani district) and crude imitation of coin types of Vasudeva I from other places including those form this district, and also the discovery of typical pottery of Kushana times from the district suggest that the Kushanas ruled here. With the decline of the Kushanas power after Havishaka (138 A.D.) the Yaudheyas again asserted their independence some time during the third century A.D. Their coins belonging to this period have been found throughout Haryana, e.g., Sonipat, Rohtak, Raia, Anawali, Karontha, Narangabad, Hansi, Sirsa, Hisar, Assan, Jaijaiwanti and Anta. In the fourth century A.D., the region alongwith the Yaudheyas submitted to Samudra-Gupta and after the fall of the imperial Guptas, to the Hunas. In the seventh century A.D. it formed part of the region called Srikantha and was under the Pushpabhutis of Thanesar. Under the Pushpahautis, the region attained the pinnacle of glory but after the death of Harsha what became of the region is not precisely known. Towards the end of seventh century A.D., the army of Yasovarman, the king of Kanauj passed through this region. In the ninth and tenth centuries, the district formed part of the Partihara empire whose inscriptions have been found at Sirsa, Pehowa and Delhi. Later on, the Tomaras, the feudatories of the Pratiharas came to power here.
As indicated in the Palam Boali and Delhi Museum inscriptions, the Tomaras ruled the Haryana country from their capital Dhillika, modern Delhi till the middle of Twelth century when they were over thrown by the Chahamana Vigraharaja IV (Visaladeva). Hansi, Sirsa, Pinjore, and Bhatinda were the chief centres of political activity during this period. The Chahamana supremacy in this region, however, could not last long. The defeat of the forces of Prithyiraja by Shihab-ud-din (Muizz-ud-din) Gauri in the decisive battle of Tarai (1192 A.D.) and the fight of Prithviraj towards Sirsa, his capture and subsequent death , gave a definite turn to the political fortune of the region. With almost the whole of the north west of India, It passed on to the Muslim rule for centuries to come.
District at a Glance
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Tourist Places :
The town, headquarter of the district of the same name is situated on the Ferozpur-Delhi section of the Northern Railway, 123 kilometers away from Delhi and 57 Kilometers from Rohtak. It is also connected by road with Delhi, Patiala, Chandigarh and other important towns of the state.
Tradition assigns the settlement of the town to the Mahabharta period. According to the legend, the Pandavas built here a temple in honour of Jainti Devi(the goddess of victory) and offered prayers for success in their battle against the Kauravas. The town grew up around the temple and was named Jaintapuri) abode of Jainti Devi) which in course of time corrupted to Jind.
Raja Gajpat Singh in 1755 seized a large tract of country including the present districts of Jind from the Afghan and made Jind the capital of the state in 1776. He made a fort here in 1775. Later, Sangrur was chosen as capital of Jind State by Raja Sangat Singh (1822 A.D to 1834 A.D)
Jind is noted for its numerous temples sacred to the worship of Shiva. Raghbir Singh, ruler of Jind, built a temple known as Bhuteshvara temple, with a large tank around it, locally known as Rani Talab.
It has been renovated and a tourist complex has been built nearby. The other places of worship are the temples of Hari Kailash , tanks of Surya Kund, Jawala Maleshvara tirath. There is a shrine of Shah Walayat where an annual urs is held. There is also a gurdwara in the sacred memory of Guru Teg Bahadur who on his way to Delhi stayed here for sometime.
The town developed fast after the formation of Haryana and is a well provided town of the state. The town has a Arjun stadium, milk plant, cattle feed plant, Bulbul restaurant and a large grain market. There are facilities for the stay at PWD rest house, canal rest house and market committee rest house. The town is well provided with schools, colleges, hospitals and other basic amenities.
The village is situated about 6.5 KM from Jind on Jind-Gohana road.
According to a legend, the Pandavas offered here pinds to their forefathers and hence the popular name of the village is Pandu Pindara. A fair is held on Somavati Amavas.
Ramrai is located on Jind-Hansi road, 8 Kilometers west of Jind.
Ramrai or Ramahrada is a traditional south-west Yaksha of the Kurukshetra region. It is connected with the mythological story of Parsurama who after the annihilation of Kshatriyas, filled five pools with their blood and propitiated his forefathers there. It is believed that a bath at Ramahrada tirtha and Sanet tirtha is very holy. There is an old temple of Parsuram where he is worshipped.
It is situated about 10 KM East of Narwana on Narwana-Tohana road.
Dhamtan is the corrupted name of Dharamsthan (religious place). It is said to be the ashram of Rishi Valmiki and venue of Asvamedha yagya of Lord Rama. Guru Tegh Bahadur, the ninth Sikh guru stayed here on his way to Delhi and a fort like gurudwara was built in his memory. There is also another gurudwara know as Manji Sahib.
Tradition connects the place with Rishi Kardam who practiced penance (tapasys) here for many years. His son Kapilamuni took birth and composed Sankhya Shastra here. Its name is said to have been derived from the tradition that Brahma came here to attend the marriage of Kardam Rishi on the back of a hans (goose). The sacred Saraswati is said to have flowed by the place and Pandavas come here and offered pinds to their forefathers.
A Shiva temple and Bindusar tirtha is located here. The people worship Shiva and come in great number on Somavati Amavas to take holy bath in the tank.
It is the headquarters of the sub-division and tahsil of the same name and is connected by rail as well as road. It is situated 37 kilometers northwest of Jind
Narwana is said to be the corrupted name of the word Nirvan’ which means salvation. There is a tomb of Sufi Saint Hazrat Gaibi Sahib who is said to have miraculously disappeared in ground. There is a tank around the tomb.
The town has PWD rest house, canal rest house, schools, colleges, hospitals, bus stand and other basic amenities.
The town is situated on Jind-Patiala-Chandigarh road, it is a railway station on Delhi-Ferojpur railway line.
There is a famous Dharmarth eyes hospital built by a Sanyasi Ganesh Nandh through public donation. The other places of public utility include a milk-chilling centre and a big grain market.
The town is the headquarters of the tahsil of the same name. It is situated on the bank of the Hansi branch of the Western Jumna Canal, 35 kilometers North-East of Jind.
The place is possibly the site of Sarpadevi or Sarpidadhi referred in Mahabharta and Vamna Puran. It is associated with snake sacrifice of Janamejaya son of Parikshit. The latter lost his life in the struggle against the Nagas of Taxile, which was later avenged by his son Janamejaya, symbolised in the epic tradition of Sarpasastra (snake sacrifice) which possibly took place at Sarpadevi. There are three ancient temples and tirthas of Negesvara Mahadeva, Nagadamni Devi and Nagashetra.
It has a rest house, schools, hospital and other basic amenities.
Besides the places described in the earlier pages, there are many tirthas mentioned in the old texts, which are located in the district. A description of more important place along with the legends associated with them is given below:
It lies at village Assan, 14 kilometers east of Jind and is associated with the Vedic twin deities Asvins. Bathing here on Tuesday has sanctifying effect. It is mentioned in the Mahabharta, Padma, Narada and Vamana Puranas.
It lies at village Brah 10 kilometers from Jind. According to the Vamana Purana, this well-known tirtha was praised by Vishnu and bathing here is considered as helpful in the attainment of final beatitude. The Padma and the Mahabharta inform us that it was the place of Vishnu who stayed here in his boar incarnation. A stay at this place is considered equivalent to the benefit of an Agnistoma sacrifice.
It lies at the village Ikkas, 5 Kilometers south-west of Jind. According to a local tradition it is associated with Krishna who concealed himself here in the guise of hans for escaping from gopies who sought him in the same form.
It lies at the village Nirjan, 6 Kilometers from Jind. The place according to the Vamana Purana is associated with Mahadeva. It is believed that after fasting here for a night one attains Ganapatya, the abode of Ganesa.
It lies at village Dkhnikhera, 8 Kilometers south of Jind . According to the Vamana Purana it is located near Munjavata and is the place of Yakshini Mahagrahi. It is believed that bathing here and propitiating the Yakshini and observing fast enable a person to shed all sins.
It lies at the village Ponkar Kheri, 11 Kilometers south of Jind. According to the puranic tradition Parasurama, the son of Jamadagni, founded it. The worship of gods and ancestors here is rewarded with the merit of Asvamedha sacrifice. Other places of religious significance here are Kapila Mahayaksha, one of the dwarpalas and his wife Ulukhalamekhala.
It lies at village Kasohan, 16 Kilometers, North of Jind, in Narwana tehsil. This tirtha according to the Vamana Purana is the purifier of the body and giver of final beatitude.
It lies at Village Simla in Narwana tehsil. This is the most exalted tirtha, the abode of Salagrama. It is believed that after taking bath here, one is rewarded with the constant presence of the divine Mother.
It is a Devi tirtha at village Sanghan in Narwana tehsil. It is considered a place of salvation.
It lies at village Barta in Narwana tehsil. According to Vamana Purana, the tirtha lies on the bank of the Saraswati. Bathing and fasting here is considered sacred.
It lies at village Didwara in Safidon tahsil, 13 Kilometers north of Safidon. Bathing here with devotion is considered to have the merit of ten Asvamedha Sacrifices.
It lies at village Anta, 6 Kilometers south of Safidon. It finds mention in the Mahabharta.
It lies at village Hat, about 10 kilometers south west of Safidon. The creation of this tirtha is attributed to Rudra. Inhabited by the gods, Panchanada tirtha is considered the remover of all sins.
It is situated near village Hat. Lord Rudra created a crore of tirthas here, it was known as Koti tirtha. It is associated with Siva Kotisvara and is believed that by bathing here one gets the religious merit of performing five yajnas.
Mention may also be made of Parasara tank and a brick temple of Mahadeva at Paju Kalan (5 Kilometers north-west of Safidon), Suraj Kund built in honour of Sun God at Kalwa (15 Kilometers south-west of Safidon), temple of Mahadeva at Barod (5.5 Kilometers north-east of Safidon) and a tank named after the Vedic sage Vasishtha at Budha Khera (12 Kilometers north-west of Safidon ).
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