Rajput (from Sanskrit raja-putra 'son of a king') is a large multi-component cluster of castes, kin bodies, and local groups, sharing social status and ideology of genealogical descent originating from the Indian subcontinent. The term Rajput covers various patrilineal clans historically associated with warriorhood. All these Rajput clans are descended from the Vedic Kshatriyas. There are four major branches of Vedic Kshatriyas which are Suryavansh, Chandravansh, Agnivansh and Rishivansh.[1][2][3][4][5][6]
There are three basic lineages (vanshas or vamshas) among Rajputs. Each of these lineages is divided into several clans (kula) (total of 36 clans).[7] Suryavanshi denotes descent from the solar deity Surya, Chandravanshi (Somavanshi) from the lunar deity Chandra, and Agnivanshi from the fire deity Agni. The Agnivanshi clans include Parmar, Chaulukya (Solanki), Parihar and Chauhan.[8][1]
Lesser-noted vansh include Udayvanshi, Rajvanshi,[9] and Rishivanshi[citation needed]. The histories of the various vanshs were later recorded in documents known as vamshāavalīis; André Wink counts these among the "status-legitimizing texts".[10][1]
Beneath the vansh division are smaller and smaller subdivisions: kul, shakh ("branch"), khamp or khanp ("twig"), and nak ("twig tip").[11] Marriages within a kul are generally disallowed (with some flexibility for kul-mates of different gotra lineages). The kul serves as the primary identity for many of the Rajput clans, and each kul is protected by a family goddess, the kuldevi. Lindsey Harlan notes that in some cases, shakhs have become powerful enough to be functionally kuls in their own right.[12] [1]
The Suryavanshi lineage (also known as the Raghuvanshies or Solar Dynasty) are clans who claim descent from Surya, the Hindu Sun-god.[13]
The Chandravanshi lineage (Somavanshi or Lunar Dynasty) claims descent from Chandra, The lineage is further divided into Yaduvansh dynasty descendants of King Yadu and Puruvansh dynasty descendants of King Puru.[13]
The Agnivanshi lineage claim descent from Agni, the Hindu god of fire.[13]
In medieval Indian history, Rajputs made several regiments, special battalions and mercenaries specially during Rajput Era to fight against foreign invaders which consisted of Rajput soldiers from some or all Rajput clans. Their descendents still use those regiment Rajput surnames.[25][26][27]
Purbiya (or Purabia) are Rajput led mercenaries and soldiers from the eastern Gangetic Plain – areas corresponding to present-day western Bihar and eastern Uttar Pradesh.[27][28]
The 36 royal races (Chathis Rajkula) is a listing of Indian social groups purported to be the royal (ruling) clans of several states and Janapads spread over northern Indian subcontinent. Among the historical attempts at creating a comprehensive listing of the 36 are the Kumarapala Prabandha of Acharya Jinamandan Gani of 1435 AD,[29] Prithviraj Raso of uncertain date, and Colonel James Tod, writing in 1829.
The Kumarpal Prabandha (about the reign of Kumarapala Solanki of Chaulukya dynasty r. 1143-1172 CE) list gives 36 clans. It starts with dynasties mentioned in the classics, Surya and its Ikshvaku sub-branch, Chandra and its Yadu ( Yadava ) branch. It also mentions some of the later famous clans: Parmar, Chauhan, Chaulukya (Solanki), Pratihara Ratt, Chandela and Pala. It also mentions other Deccani dynasties like Shilahara, Chapotkata, Nikumbh etc. Many of the names are less known. Notably, it includes the Mourya. Kumarpal Prabandha was consulted by Tod,[30] he refers to it as Kumarpal Charit.[31]
A listing of the 36 was attempted by Tod in his 1829 work Annals and Antiquities of Rajasthan (volume 1). The "races" are further subdivided into 157 branches ( i.e. sakhas), and genealogical, cultural, and geographic information given for each, though some of the sakhas are extinct.[32]
The principal ones like the Ghilote having 24 sub-branches, the Tuar or Tanwar or Toor 17, the Rathor 13, the Parmara 35, the Chamhan or Chauhan 26, the Challook or Solanki 16, and the Pratihara 12. Each sakha has its Gotracharya of genealogical creed describing the characteristics, religious practices, and the locale of the clan.[33]
As early as 1872, Tod's list was criticised in the Calcutta Review:
It seems a pity that Tod's classification of 36 royal races should be accepted as anything but a purely ornamental arrangement, founded as it was on lists differing considerably both in the numbers and names of the tribes included in it...[34]
Tod listed the Jats as one of the 36 royal races. The Persian form of the ancient term Jit is Jatt (जट्ट) with short vowel and double short ‘t’.[35] Tod included "Raj Pali" on the list and described them as Aheer or Ahir.[36][37]
It is proved in this book that Rajputs are the pure Vedic Kshatriyas. Rajput is a synonym of Rajputra, which is equivalent term used to denote Kshatriyas. This book proves that Rajputs are descended from Vedic Kshatriyas.
Paid employment in military service as Dirk H. A. Kolff has recently demonstrated, was an important means of livelihood for the peasants of certain areas of late medieval north India... In earlier centuries, says Kolff, "Rajput" was a more ascriptive term, referring to all kinds of Hindus who lived the life of the adventuring warrior, of whom most were of peasant origins.
Rajput: Pastoral, mobile warrior groups who achieved landed status in the medieval period claimed to be Kshatriyas and called themselves Rajputs.
...and it is very probable that the other fire-born Rajput clans like the Caulukyas, Paramaras, Cahamanas, as well as the Tomaras and others who in the eighth and ninth centuries were subordinate to the Gurjara-Pratiharas, were of similar pastoral origin, that is, that they originally belonged to the mobile, nomadic groups...
They are known as "Kshatriya Pawar" or "Pawar" or "Panwar" names in Betul and Chhindwara, and as "Bhoyar Pawar" or "Bhoyar" names in Wardha. The name "Bhoyar" is associated with their initial settlement in Bhorgarh fort, later becoming a part of their identity, although efforts were made to revert to the original name "Pawar" in the early 20th century.
The Pawar Rajput's: An Historical Journey from Malwa to Central India" is a detailed exploration by author Rajesh Barange Pawar. The narrative traces the Pawar Rajputs' lineage, their migration from Malwa to Central India between the 15th and 17th centuries, and their significant contributions to the Parmar dynasty. The account highlights their bravery, the pivotal event of migration post the 1305 defeat against Alauddin Khilji, and the establishment of the Pawar caste. The narrative also delves into their identity, cultural nuances, and the efforts to preserve their historical legacy. The work is substantiated with references to genealogists, research studies, and publications, offering readers a comprehensive understanding of the Pawar Rajputs' rich history. For further insights, readers can explore Rajesh Barange Pawar's blog.
In particular, the study piece explores the Pawar community surnames in Central India, notably in the areas of Betul, Chhindwara, and Wardha. Known for its deep historical roots and wide-ranging geographical presence, the Pawar community expresses itself via a wide variety of surnames that have changed throughout time. This research, which takes a multidisciplinary approach, uses historical sources, language analysis, sociological viewpoints, genealogy data, community organization books, and the observations of community historians to track the history of Pawar surnames. The 72 surnames connected to the Pawar group are the main subject, especially those deriving from the Rajputs of the Malwa area. By analyzing the migration patterns and factors that have shaped the community's nomenclature, the study seeks to understand how these surnames have changed over time. A confederacy of 72 Kshatriya clans, including well-known ones like Parihar, Parmar, Solanki, Chauhan, Rathore, Kushwaha, Gahlot, Badgujar, Dangi, Gaur, Balla, Baghel, Tomar, Bhati, Jhala, Labana, Uthed, Ajana, Garg, Jethwa, Kanpuriya, Barodiya, Chawda, Dahima, and Tank Rajputs, are thought to be the ancestors of the Pawars, according to genealogists (bhatt/rao). The present study reveals the historical, cultural, and social factors that played a role in the development of Pawar surnames, providing valuable perspectives into the complex fabric of the community's identity.