Khatu
Khatu (खाटू) is village in Danta Ramgarh of Sikar district in Rajasthan.
Variants
- Khatoo (खाटू)
- Khatushyamji (खाटूश्यामजी)
- Khatushyam (खाटूश्याम)
- Khattakupa [1]
The Founders
It was founded by Khatkar Jats.
Location
It is situated on Ringas - Danta Ramgarh road at a distance of about 18 kms from Ringas.
Population
As of 2001, its population is 10289. Out of them, 2544 are Sc and 295 are ST.
Jat Gotras in Khatu
- Burdak
- Garhwal
- Khutala (खुटाला) Khatuwala (खाटूवाला) Gotra of Jats originated from ancestral person who came from place Khatu (खाटू). [2]
- Mawlia
- Nehra
"K.A.R.M.A. Tales" – Khatu, And the Radiant Mela Adventures
As the vibrant energy of the Falgun Mela 2025 fills the air at Khatu Shyam Ji, Every day during this sacred time, I’ll be sharing a short story that captures the essence of devotion, miracles, and the incredible journey of faith.
To kick things off, I am starting with a tale that honors the powerful tradition of the Nishan Yatra.
Have you ever wondered why the Nishan is offered to Baba Shyam? In Hinduism, the flag represents victory and unwavering faith. Every temple has a Kalash and a flag, signifying the triumph of divine power. But do you know the deeper meaning behind the Nishan offered to Baba Shyam?
Legend has it that Baba Shyam made the ultimate sacrifice – donating his head to Lord Shri Krishna during the great battle of Mahabharata, where Dharma triumphed over Adharma. The Nishan is a symbol of his sacrifice and his victory in that legendary war.
Each year, devotees embark on a sacred journey known as the Pad Yatra, walking barefoot for 18 km from Reengus to the Khatu Shyam Temple. This journey, also called Shri Shyam Dhwaj Yatra, is a devotion-filled trek to offer the Nishan at the temple.
The Nishan itself is a vibrant blend of saffron, orange, and red, adorned with the images of Baba Shyam, Lord Krishna, and a peacock feather. It's said that by offering this Nishan to Baba Shyam, all the wishes of the devotees are fulfilled. Isn't it amazing how this act connects us to such a powerful tradition of devotion and victory?
Jai Shree Shyam
Source - Kunal Rahar's Post,6.3.2025
How did Khatu Shyam come to be known as Teen Baandhaari (the one who holds three arrows)?
Barbarik had such a boon that whichever side he fights for, that side will win. But Barbarik had promised his mother that, in the Mahabharat war, he will support the side that loses. Barbarik had three such impenetrable arrows that can destroy the entire army and come back to the quiver. These three impenetrable arrows were given to Barbarik by Lord Shiva. That is why Khatu Shyam Ji is also called Teen Baandhaari. These arrows had so much power that if Barbarik had used them during the Mahabharata war, then the entire war could have been ended with only these 3 arrows.
Lord Krishna already knew the outcome of the war. He also knew that the weak side in the war was the Kauravas. But Krishna also knew that if Barbarik fought on the side of the Kauravas, then the Kauravas would definitely win. Therefore, Krishna asked Barbarik for his head as a donation.
Barbarik, in a moment of devotion, offered his head to Lord Krishna. However, Barbarik requested that he be allowed to witness the great war of the Mahabharata. In response, Krishna placed his head in a high place so he could observe the battle. Due to his selfless act of donating his head, Barbarik came to be known as "Sheesh Dani." Impressed by Barbarik's unwavering devotion, Lord Krishna granted him a boon, declaring that in the Kalyug, he would be worshiped in Krishna's name.
Source - Kunal Rahar's Post,7.3.2025
In the heart of Khatushyamji, a small but powerful community of sewadars are quietly making a significant impact. Every day, as the sun rises, around 300 personnel from Surat, originally from the Shekhwati region, come together at Shyamkund to prepare food and beverages for those working tirelessly to ensure the smooth functioning of Khatu arrangements. This is no ordinary task. It has been a tradition they’ve upheld for over three decades, a testament to their dedication and connection to their roots.
These sewadars prepare food packets three times a day, along with snacks twice daily and tea, juice, and chaach six times throughout the day for around 5000 people. But the most striking thing about this operation is how it runs like a well-oiled machine, thanks to the women who handle all the packaging. They work in an assembly line system, their hands moving quickly, efficiently, and with a precision born of years of practice.
For over 30 years, these women have been at the heart of this operation, preparing meals and refreshments for the government officials and personnel on duty. The administration, police, medical teams, and fire department officials—every person posted at their duty points to ensure the arrangements run smoothly—benefit from the selfless service of these women.
What makes this story even more remarkable is their deep sense of connection to the community they serve. Though they have moved from Shekhwati to Surat, their hearts remain tethered to their roots. They are giving back to the very community that raised them, continuing a legacy of service that has been passed down for generations.
On this International Women’s Day, their efforts shine brightly. The smooth management of such a large-scale operation requires immense effort, dedication, and unity. Yet, these women continue to serve without fanfare, always working quietly in the background to ensure others can perform their duties.
It’s easy to overlook such service, but it’s this very kind of effort that holds communities together. These women are the unsung heroes, the ones who make sure that those on the frontlines of Khatu arrangements are nourished and energized, so they can continue their vital work. Their story is a reminder that true service comes not from recognition, but from the heart.
Jai Shree Shyam
Source - Kunal Rahar's Post, 8/3/2025
So Khatushyamji is also known as ‘Teen Baan Dhaari’ but what’s the significance of three here?
Well, the first arrow was assumed to observe all the objects that Barbarik wished to be destroyed. The second arrow was considered to mark all the objects that Barbarik desired to be protected and the third arrow drives and destroys the ones who require to be killed. In other words, Barbarik was capable of destroying everyone with the shot of his 3 arrows.
Krishna keen to test this out requested Barbarik to connect all the leaves of the tree that he was standing under.
When Barbarik started contemplating to execute the mission, Krishna took one leaf from the tree and put it under his foot without Barbarik’s knowledge. When Barbarik shoots the first arrow, the arrow marks all the leaves from the tree and finally starts rotating around Lord Krishna’s feet. Krishna questions Barbarik as to why the arrow is doing this. To this Barbarik answers that there must be a leaf under your feet and requests Krishna to lift his leg. As soon as Krishna lifts his leg, the arrow goes forward and marks the remaining leaf too.
This incident shocks Lord Krishna about the exceptional skill of Barbarik. He concludes that the arrows are truly flawless. After that Krishna questions Barbarik around which side he was intending to fight for in the war of Mahabharata .
No one could defeat Barbarik, as he had three arrows from Kamakhya Devi.Barbarik’s boon had two Complex conditions. He could not utilize the arrows for any personal revenge and secondly, he would always utilize the arrows to fight a war from the weaker side on a battlefield. Barbarik defines that since the Kaurava Army is larger than the Pandavas Armyand because of the condition of his boons he would fight for the Pandavas.
Krishna illustrates the paradox of the condition that since he was the most outstanding warrior on the battlefield, whichever side he allied with would make the other side weaker. So ultimately he would finish up swinging between the two sides and kill everyone except himself.
Fascinating, isn’t it?
Jai Shree Shyam
Source - Kunal Rahar's Post, 9.3.2025
In the heart of India, amidst the vibrant streets of Khatu, a tradition that binds the past and present endures. Each year, lakhs of flags arrive for the famous Khatushyam Fair, but one stands out—the Nishan from Surajgarh, a symbol of faith, history, and devotion.
This flag's journey begins on Saptami, when it departs Surajgarh with great reverence, carrying the prayers and hopes of its people. On Dwadashi, the flag is placed atop the Khatushyam temple with grand celebration. No other flag has the honor of being raised there!
The tradition dates back more than 375 years when the Bhojrajka family of Amarchand Bhojrajka initiated this sacred procession. Since then, the Nishan has made its annual journey to Khatu during Phalgun.
What makes this flag so special is its historical significance. During British rule, the Khatushyam temple was locked due to a dispute. At that time, Sanwalaram, leading the Nishan procession, advised Mangalaram to break the lock with a morpankh. By divine grace, Mangalaram succeeded, and the temple was reopened. From that moment, the Nishan became the key to the fair's spirit, exclusively allowed to be raised atop the temple.
With the raising of this Nishan, the fair reaches its climax. It signifies the official conclusion of the Mela, bringing together prayers, celebrations, and unity.
Now, the Nishan from Surajgarh is more than just a flag; it represents the heartbeat of the Khatu Shyamji Mela, connecting everyone to a legacy of devotion and faith. As I sign off today, I leave you with a thought—may this flag continue to wave high, and may the blessings of Baba Shyam be upon us all.
Signing off,
Area Magistrate
Sector 1
Khatu Shyamji Mela 2025
Source - Kunal Rahar's Post, 11.3.2025
इतिहास
सिद्धसेनसूरी की वि. सं. 1123 (1066 ई.) में रचित सर्वतीर्थमाला में अपभ्रंश कथाग्रन्थ 'विलासवर्दूकहां' में झुंझुनू के साथ-साथ खण्डिल्ल, नराणा, हरसऊद (Harsh) और खट्टउसूस (खाटू) के नाम आये हैं। इससे इसकी उपस्थिति विक्रम की 12 वीं शती में भी ज्ञात होती है।[3]
सिद्धसेन सूरि द्वारा विक्रमी 1123 (1066 ई.) में रचित सर्वतीर्थमाला में खाटू का खट्टउएसु नाम से वर्णन इस प्रकार किया गया है -
इसी प्रकार वरदा में प्रकाशित जानकारी से संवत 1300 (=1243 ई. ) में खाटू का उल्लेख इस प्रकार किया गया है-
- "संवत 1300 तदनंतरं खाटू वास्तव्य साह गोपाल प्रमुख नाना नगर ग्रामे वास्ताव्यानेक श्रावका: श्री नवहा झुंझुणु वास्तव्य - [5]
संत श्री कान्हाराम[6] ने लिखा है कि....जायल खींचियों का मूल केंद्र है। उन्होने यहाँ 1000 वर्ष तक राज किया। नाडोल के चौहान शासक आसराज (1110-1122 ई.) के पुत्र माणक राव (खींचवाल) खींची शाखा के प्रवर्तक माने जाते हैं। तेजाजी के विषय में जिस गून्दल राव एवं खाटू की सोहबदे जोहियानी की कहानी नैणसी री ख्यात के हवाले से तकरीबन 200 वर्ष बाद में पैदा हुआ था।
History
Khattakupa (खट्टकूप) [7] vishaya of Chauhans has been identified with modern Khatu (खाटू) village in Danta Ramgarh tahsil of Sikar district in Rajasthan by Dasharatha Sharma. [8]
Siddhasenasuri's Kathagrantha Vilasavardukahan in Sarvatirthamala written in 1066 AD mentions Jhunjhunu, Khandilla, Naraina, Harsauda, Khattaususa (Khatu) etc. [9]
James Tod mentions that Near Khatoh, in the Nagore District of Marwar, there dwelt a warrior of the Kheechee tribe, named Jiddra, who often plundered even to the gates of Poogul, slaying many of the Jytung Bhattis. Doosaj (S.1100) prepared a kafila ( 'caravan,') under pretence of making a pilgrimage to the Ganges, invaded unawares the Kheechee chiefs territory, and slew him, with nine hundred of his men. [10]
Notable persons
- Rameshwar Garhwal - RAS (2012), from Devipura Khatushyamji (Sikar) [11]
External links
References
- ↑ (Towns and Villages of Chauhan Dominions, Table-1, S.No.13)
- ↑ Dr Mahendra Singh Arya, Dharmpal Singh Dudee, Kishan Singh Faujdar & Vijendra Singh Narwar: Ādhunik Jat Itihas (The modern history of Jats), Agra 1998 p. 236
- ↑ Dr. Raghavendra Singh Manohar:Rajasthan Ke Prachin Nagar Aur Kasbe, 2010,p. 219
- ↑ सिद्धसेन सूरि द्वारा विक्रमी 1123 में रचित सर्वतीर्थमाला
- ↑ वरदा वर्ष 7 अंक 1
- ↑ Sant Kanha Ram: Shri Veer Tejaji Ka Itihas Evam Jiwan Charitra (Shodh Granth), Published by Veer Tejaji Shodh Sansthan Sursura, Ajmer, 2015. pp.157-159
- ↑ Towns and Villages of Chauhan Dominions, Table-1, S.No.13
- ↑ Appendix-L (pp.348-353) of the book Early Chauhan Dynasties (From 800 to 1316) by Dasharatha Sharma
- ↑ Dr. Raghavendra Singh Manohar:Rajasthan Ke Prachin Nagar Aur Kasbe, 2010,p. 219
- ↑ James Tod: Annals and Antiquities of Rajasthan, Volume II, Annals of Jaisalmer, p.217
- ↑ Jat Gatha, September-2015,p. 15
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