Jats the Ancient Rulers (A clan study)/Appendices/Appendix I

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Jats the Ancient Rulers (A clan study)

Book by Bhim Singh Dahiya, IRS

First Edition 1980

Publisher: Sterling Publishers Pvt Ltd, AB/9 Safdarjang Enclave, New Delhi-110064

The digital text of this chapter has been developed into Wiki format by Laxman Burdak
Appendices:Appendix I

Appendix I

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Chart showing the alleged Rajput descent of the Jat clans

Original Rajput clan Jat tribes derived from it.
Tunwar Bachhi, Banchiri, Berwal, Bhado, Dhaka, Dhand, Jatasra, Karb, Kharwal, Khatgar, Lanba, Malian, Malu, Nain, Naru,Palania, Rohil, Sakan, Sokhira,
Chauhan Bedwal, Bhakar, Bhana alias Chotia, Bhanniwal, Bhariwas, Bhattu, Bohla, Chahal, Chotia, Dohan, Ghel, Goyat, Hela, Hoda, Jaglan, Janawar, Khonga, Lakhlan, Legha, Lobhawat, Lohach, Lohan, Lomadh, Luni, Mahil, Mahlu, Mehran, Mor, Nahra, Pankhal, Rammpuria, Rao, Raparia, Rar, Rojia, Samin, Sawanch, Sedhu, Sheoran, Sinhmar, Sohu, Somaddhar, Wiha,
Bhatti Batho, Bharon, Bloda, Dhokia,Isharwal, Jatai, Khetalan, Khodma, Kohar, Lahar, Makar, Mond, Saharan, Sara,
Saroya Balra, Bhore, Ghanghas, Hinjrawan, Kajla, Kalerawan, Khot, Sarawat, Saroya, Sori,
Punwar Kharwan, Loh-Chab, Mohan,Pachar.
Khokhar Bohla and Khokhar.
Joiya Jani, Joiya, Kachroya, Khichar, Machra, Mondhla,Pasal, Sor.
Rathor Dullah and Gawarna.
Gahlot Godara.
Puniar Sonda and Tarar.
Lal Jaria
Ude Jakhar
Kachhwaha Dhondwal
Khichi Khichar

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The above chart has been taken from Tribes and Castes Vol. II, p. 375. As already shown, this supposed Rajput ancestry is patently incorrect. Many clans had hoary history before the name "Rajput" was adopted in the tenth century A.D. or later, as an ethnic name, due to social and religious differences. Those sections of the Jats who were formally converted to Brahmanism and consequently practised widow burning, instead of widow remarriage, were styled "Rajputs". It will also be seen that a majority of the Rajputs, at least their important clans, are of a later arrival from Central Asia, whereas the Jat clans were in India even in the Vedic period.

In this chart many clans, e.g. Bohla, Sheoran/Sori/Sor; Khichar, Kharwal/Kharwan, Malu/Mahla, etc. have been given a double ancestry, an unavoidable result when the cart is put before the horse. Of course, we do not deny that new clans were formed or branched out from an existing clan, but a new clan branched out from an older one, generally in the form of the descendants of a particularly important member of the mother clan; it was never vice versa. Therefore, to say that Mor (Maurya) clan was a branch of the Parmars is absurd. What actually may have happened is something like this: A clan gains political ascendancy, and other clans who support the ascendant clan, become part of a political confederacy. It was in this sense that the confederacies of Mor, Sakan, Kasuan, Gujar, Parmar, Chauhan, Rathors, etc. were formed. This does not mean that the members of the particular confederacy headed by a particular clan, were descendants or branches of the later ascendant clan. Therefore, in effect, the present chart only shows that the particular Jat clans, among others, were supporters of the Tomar or Chauhan, or Bhatti or Parmar or Gujar royal families when these later formed their kingdoms. It is on account of this factor that a particular clan is seen as part of more than one ascendant clan and "the double ancestry". We are giving this chart with a view to draw attention to certain clan names, e.g. the Sakan (Sakan Sacae?) Khot (Got?) Hela (Hala? Hellenes) Rapadia (Arpad of Assyrian history, the present Tell R' fad ?). These apparent similarities with the ancient names of Asian Minor, have to be viewed in the context of many other identities given earlier regarding names of people and cities of that area and the Indian names, (see the chapter on Antiquity). We have also to explain the worship of the Babylonian goddess Nana, under the

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same name in the present Himachal Pradesh of India. Prof. V.S. Agrawala, has drawn our attention to the occurrence of West Asian names in Vedic literature, e.g. Taimat, Aligi-Viligi, Urugula (Athaarra Veda) Apsu (Rig Veda) Kabru (Atharva Veda). As per Satapatha Brahmana Sukra or Venus is Atta, who in the Assyrian and Aramaie inscriptions of eighth/seventh century B.C. appears as a goddess.

Now the question is "how did these West Asian ideas become incorporated in Vedic literature and goddess Nana found a place of honour on Kushana coins? It will not do to admit only a borrowing of ideas on the part of India. The ideas came along with the people who carried them and the people came from the vast Asian plains into India, over a period of more than 4000 years - right from the earliest Aryans to the Mughals. We have already indicated that the lands of the Uttara Kurus/Uttara Madras/Uttara Pashtoons were in Iraq and its adjoining areas, north and west of the Caspian Sea. In the Babylonian epic of Gilgamesh, the hero goes to the land of uta-napishtim, (the uttara pashtum of Assyrian records) which is the land of the immortal gods, headed by the sun god and it is near the waters of death (ice bound Arctic sea). The description of Uttarakuru land in Indian literature is so exact as to force an identification of the land area intended. What is more, the Aitereya Brahmana gives the information that the crowned kings of Uttara Kuru/Uttara Madra land, take the title of Virata. Obviously this Virata is same as Urtu or Urartu, (Ararat of the Bible) which was a powerful kingdom in the first millennium B.C. (and earlier) always in conflict with the Ashur kingdom of Assyrian kings (q.v. reference to the Deva-Asura wars of Indian literature ?). The parallels are too many and too striking to be brushed aside, and must contain the core of historical truth.


The End of Appendix I

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