Annals and Antiquities of Rajasthan, or the Central and Western Rajput States of India v1.c17.s5: Chapter 7

Annals and Antiquities of Rajasthan, or the Central and Western Rajput States of India v1.c17.s5

Language: English

v1.c17.s5.t1 List of the Thirty-Six Royal Races of Rajasthan.—Om! Sakambhari Mata — 104 parts
v1.c17.s5.t2 Thirty-Five Sakha of the Pramaras — 230 parts
v1.c17.s5.t3 Aboriginal Races — 2 parts
v1.c17.s5.t4 Agricultural and Pastoral Tribes — 1 part
v1.c17.s5.t5 Rajput Tribes to Which No Sakha is Assigned — 1 part
v1.c17.s5.t6 Catalogue of the Eighty-Four Mercantile Tribes — 1 part

Chapter 7 v1.c17.s5.1

HAVING discussed the ancient genealogies of the martial races of Rajasthan, as well as the chief points in their character and religion analogous to those of early Europe, we proceed to the catalogue of the Chhattis Rajkula, or ‘thirty-six royal races.’²

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² [This catalogue is now of historical or traditional, rather than of ethnographical value. It includes some which are admittedly extinct: others which are proved to be derived from Gurjara and other foreign tribes, while it omits many clans which are most influential at the present day, and some of those included in the list are now represented by scattered groups outside Rājputāna.]

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The table before the reader presents, at one view, the authorities on which this list is given: they are as good as abundant. The first is from a detached leaf of an ancient work, obtained from a Yati of a Jain temple at the old city of Nadol, in Marwar. The second is from the poems of Chand,³ the bard of the last Hindu king of Delhi. The third is from an estimable work

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³ Of his works I possess the most complete copy existing.

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proved what he will do, where devoted, when, in 1817, thirty-two firelocks of my guard attacked, defeated, and dispersed a camp of fifteen hundred men, slaying thrice their numbers.* Having quitted the scene for ever, I submit my opinion dispassionately for the welfare of the one, and with it the stability or reverse of the other.

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∗ What says the Thermopylae of India, Corygaum? Five hundred firelocks against twenty thousand men! Do the annals of Napoleon record a more brilliant exploit? Has a column been reared to the manes of the brave, European and native, of this memorable day, to excite to future achievement? What order decks the breast of the gallant Fitzgerald, for the exploit on the field of Nagpur? At another time and place his words, “At my peril be it! Charge!” would have crowned his crest! These things call for remedy! [Korēgāon in Poona District, where Captain Staunton defeated a large force of Mahrattas on January 1, 1818 (Wilson-Mill, Hist. of India, ii. (1846), 303 ff.).]

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contemporary with Chand's, the Kumarpal Charitra¹ or “History of the Monarchy of Anhilwara Patan.” The fourth list is from the Khichi bard.² The fifth, from a bard of Saurashtra.

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¹ Presented to the Royal Asiatic Society. ² Moghji, one of the most intelligent bards of the present day; but, heartbroken, he has now but the woes of his race to sing. Yet has he forgot them for a moment to rehearse the deeds of Parsanga, who sealed his fidelity by his death on the Ghaggar. Then the invisible mantle of Bhavani was wrapt around him; and with the birad (furor poeticus) flowing freely of their deeds of yore, their present degradation, time, and place were all forgot. But the time is fast approaching when he may sing with the Cambrian bard: “Ye lost companions of my tuneful art, Where are ye fled?” ³ One or two specimens shall be given in the proper place. ⁴ A prince of Bundi had married a Rajputni of the Malani tribe, a name now unknown: but a bard repeating the ‘gotracharya,’ it was discovered to have been about eight centuries before a ramification (sakha) of the Chauhan, to which the Hara of Bundi belonged—divorce and expiatory rites, with great unhappiness, were the consequences. What a contrast to the unhallowed doctrines of polyandry, as mentioned amongst the Pandavas, the Scythic nations, the inhabitants of Sirmor of the present day, and pertaining even to Britain in the days of Caesar!—“Uxores habent deni

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From every one of the bardic profession, from all the collectors and collections of Rajasthan, lists have been received, from which the catalogue No. 6 has been formed, admitted by the genealogists to be more perfect than any existing document. From it, therefore, in succession, each race shall have its history rapidly sketched; though, as a text, a single name is sufficient to fill many pages.

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The first list is headed by an invocation to Mata Sakambhari Devi, or mother-goddess, protectress of the races (sakha) [the mother of vegetation].

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Each race (sakha) has its Gotracharya,³ a genealogical creed, describing [82] the essential peculiarities, religious tenets, and pristine locale of the clan. Every Rajput should be able to repeat this; though it is now confined to the family priest or the genealogist. Many chiefs, in these degenerate days, would be astonished if asked to repeat their gotracharya, and would refer to the bard. It is a touchstone of affinities, and guardian of the laws of intermarriage. When the inhibited degrees of propinquity have been broken, it has been known to rectify the mistake, where, however, “ignorance was bliss.” ⁴

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¹ The author, after

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² The bard Chand on fire."

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³ As the work is chn to the last "of all the mightiest is the Chauhan."

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⁴ By name Moghji.

List of the Thirty-Six Royal Races of Rajasthan.—Om! Sakambhari Mata

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¹ The author, after the invocation to "the mother protectress," says, "I write the names of the thirty-six royal tribes." ² The bard Chand says, "Of the thirty-six races, the four Agnipalas are the greatest—the rest are born of woman, but these from fire." ³ As the work is chiefly followed with the exploits of Kumarpal, who was of Chauhan tribe, the author reserves it for a peroration to the last "of all the mightiest is the Chauhan." ⁴ By name Moghji.

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Most of the kula (races) are divided into numerous branches ¹ (sakha), and these sakha subdivided into innumerable clans (gotra), ² the most important of which shall be given. A few of the kula never ramified: these are termed eka, or ‘single’; and nearly one-third are eka.

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¹ Aparam sakham, ‘of innumerable branches,’ is inscribed on an ancient tablet of the Guhilot race.

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² Got, khanp, denote a clan; its subdivisions have the patronymic terminating with the syllable ‘ot,’ ‘awat,’ ‘sot,’ in the use of which euphony alone is their guide: thus, Saktawat, ‘sons of Sakta’; Kurmasot, ‘of Kurma’; Mairawat, or mairot, mountaineers, ‘sons of the mountains.’ Such is the Greek Mainote, from maina, a mountain, in the ancient Albanian dialect, of eastern origin.

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A table of the ‘eighty-four’ mercantile tribes, chiefly of Rajput origin, shall also be furnished, in which the remembrance of some races are preserved which would have perished. Lists of the aboriginal, the agricultural and the pastoral tribes are also given to complete the subject.

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Solar and Lunar Races.—In the earlier ages there were but two races, Surya and Chandra, to which were added the four Agnikulas ³; in all six. The others are subdivisions of Surya and Chandra, or the sakha of Indo-Scythic origin, who found no difficulty in obtaining a place (though a low one), before the Muhammadan era, amongst the thirty-six regal races of Rajasthan. The former we may not unaptly consider as to the time, as the Celtic, the latter as the Gothic, races of India. On the generic terms Surya and Chandra, I need add nothing [83].

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³ From agni (qu. ignis?) ‘fire,’ the sons of Vulcan, as the others of Sol and Luna, or Lunus, to change the sex of the parent of the Indu (moon) race.

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Grahilot or Guhilot.—Pedigree ⁴ of the Suryavansi Rana, of royal race, Lord of Chitor, the ornament of the thirty-six royal races.

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⁴ Vansavali, Suryavansi Rajkuli Rana Chitor ka Dhani, Chhattis Kuli Sengar.—MSS. from the Rana’s library, entitled Khuman Ruesa.

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By universal consent, as well as by the gotra of this race, its princes are admitted to be the direct descendants of Rama, of the Solar line. The pedigree is deduced from him, and connected

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duodenique inter se communes,” says that accurate writer, speaking of the natives of this island; “et maximè fratres cum fratribus, parentesque cum liberis: sed si qui sint ex his nati, eorum habentur liberi, quo primum virgo quaeque deducta est.” A strange medley of polyandry and polygamy!

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with Sumitra, the last prince mentioned in the genealogy of the Puranas.

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As the origin and progressive history of this family will be fully discussed in the “Annals of Mewar,” we shall here only notice the changes which have marked the patronymic, as well as the regions which have been under their sway, from Kanaksen, who, in the second century, abandoned his native kingdom, Kosala, and established the race of Surya in Saurashtra.

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On the site of Vairat, the celebrated abode of the Pandavas during exile, the descendant of Ikshwaku established his line, and his descendant Vijaya, in a few generations, built Vijayapur.¹

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¹ Always conjoined with Vairat—‘Vijayapur Vairatgarh.’ [Vairāt forty-one miles north of Jaipur city. The reference in the text is merely a bardic fable, there being no connexion between Vijaya and this place (ASR, ii. 249).]

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They became sovereigns, if not founders, of Valabhi, which had a separate era of its own, called the Valabhi Samvat, according with S. Vikrama 375.² Hence they became the Balakaraes, or kings of Valabhi; a title maintained by successive dynasties of Saurashtra for a thousand years after this period, as can be satisfactorily proved by genuine history and inscriptions.

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² A.D. 319. The inscription recording this, as well as others relating to Valabhi and this era, I discovered in Saurashtra, as well as the site of this ancient capital, occupying the position of ‘Byzantium’ in Ptolemy’s geography of India. They will be given in the Transactions of the Royal Asiatic Society. [The Valabhi agrees with the Gupta era (Smith, EHI, 20).]

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Gajni, or Gaini, was another capital, whence the last prince, Siladitya (who was slain), and his family, were expelled by Parthian invaders in the sixth century.

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A posthumous son, called Grahaditya, obtained a petty sovereignty at Idar. The change was marked by his name becoming the patronymic, and Grahilot, vulgo Guhilot, designated the Suryavansa of Rama.

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With reverses and migration from the wilds of Idar to Ahar,³ the Guhilot was changed to Aharya, by which title the race continued to be designated till the twelfth century, when the elder brother, Rahup, abandoned his claim to “the [84] throne of Chitor,” obtained⁴ by force of arms from the Mori,⁵ and settled at Dungarpur, which he yet holds, as well as the title Aharya ; while the younger, Mahup, established the seat of power at Sesoda, whence Sesodia set aside both Aharya and Guhilot.

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³ Anandpur Ahar, or ‘Ahar the city of repose.’ By the tide of events, the family was destined to fix their last capital, Udaipur, near Ahar.

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⁴ The middle of the eighth century.

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⁵ [Or Maurya], a Pramara prince.

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Sesodia is now the common title of the race ; but being only a subdivision, the Guhilot holds its rank in the kula.

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The Guhilot kula is subdivided into twenty-four sakha,¹ or ramifications, few of which exist :

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¹ [For a different list, see Census Report, Rajputana, 1911, i. 256.]

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| 1. Aharya | . | . | At Dungarpur. |
| 2. Mangalia | . | . | In the Deserts. |
| 3. Sesodia | . | . | Mewar. |
| 4. Pipara | . | . | In Marwar. |
| 5. Kalam | . | . | |
| 6. Gahor | . | . | |
| 7. Dhornia | . | . | |
| 8. Goda | . | . | |
| 9. Magrasa | . | . | |
| 10. Bhimla | . | . | In few numbers, and mostly |
| 11. Kamkotak | . | . | now unknown. |
| 12. Kotecha | . | . | |
| 13. Sora | . | . | |
| 14. Uhar | . | . | |
| 15. Useba | . | . | |
| 16. Nirrup | . | . | |
| 17. Nadoria | . | . | |
| 18. Nadhota | . | . | |
| 19. Ojakra | . | . | |
| 20. Kuchhra | . | . | Almost extinct. |
| 21. Dosadh | . | . | |
| 22. Betwara | . | . | |
| 23. Paha | . | . | |
| 24. Purot | . | . | |

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Yadu, Yādava.—The Yadu was the most illustrious of all the tribes of Ind, and became the patronymic of the descendants of Budha, progenitor of the Lunar (Indu) race. Yudhishthira and Baladeva, on the death of Krishna and their expulsion from Delhi and Dwaraka, the last stronghold of their power, retired by Multan across the Indus. The two first are abandoned by tradition; but the sons of Krishna, who accompanied them after an intermediate halt in the further Duab¹ of the five rivers, eventually left the Indus behind, and passed into Zabulistan,² founded Gajni, and peopled these countries even to Samarkand.

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¹ The place where they found refuge was in the cluster of hills still called Yadu ka dang, ‘the Yadu hills’:—the Joudes of Rennell’s geography [see p. 75 above]. ² [Zabulistan, with its capital, Ghazni, in Afghanistan.] ³ The date assigned long prior to the Christian era, agrees with the Grecian, but the names and manners are Muhammadan. ⁴ Lodorwa Patan, whence they expelled an ancient race, was their capital before Jaisalmer. There is much to learn of these regions. ⁵ A.D. 1155.

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The annals of Jaisalmer, which give this early history of their founder, mix up in a confused manner³ the cause of their being again driven back into India; so that it is impossible to say whether it was owing to the Greek princes who ruled all these countries for a century after Alexander, or to the rise of Islamism.

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Driven back on the Indus, they obtained possession of the Panjab and founded Salivahanpur. Thence expelled, they retired across the Sutlej and Ghara into the Indian deserts; whence expelling the Langahas, the Johyas, Mohilas, etc., they founded successively Tanot, Derawar, and Jaisalmer,⁴ in S. 1212,⁵ the present capital of the Bhattis, the lineal successors of Krishna.

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Bhatti was the exile from Zabulistan, and as usual with the Rajput races on any such event in their annals, his name set aside the more ancient patronymic, Yadu. The Bhattis subdued all the tracts south of the Ghara; but their power has been greatly circumscribed since the arrival of the Rathors. The Map defines their existing limits, and their annals will detail their past history.

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Jāreja, Jādeja is the most important tribe of Yadu race next to the Bhatti. Its history is similar. Descended from Krishna, and migrating simultaneously with the remains of the Harikulas, there is the strongest ground for believing that their range was not so wide as that of the elder branch, but that they settled themselves in the valley of the Indus, more especially on the west shore in Seistan; and in nominal and armorial distinctions, even in Alexander’s time, they retained the marks of their ancestry [86].

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Sambos, who brought on him the arms of the Grecians, was in all likelihood a Harikula; and the Minnagara of Greek historians Samanagara (‘city of Sama’), his capital.¹

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¹ [The capital of Sambos was Sindimana, perhaps the modern Sihwān (Smith, EHI, 101).]

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The most common epithet of Krishna, or Hari, was Shama or Syama, from his dark complexion. Hence the Jareja bore it as a patronymic, and the whole race were Samaputras (children of Sama), whence the titular name Sambos of its princes.²

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² [This is very doubtful.]

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The modern Jareja, who, from circumstances has so mixed with the Muhammadans of Sind as to have forfeited all pretensions to purity of blood, partly in ignorance and partly to cover disgrace, says that his origin is from Sham, or Syria, and of the stock of the Persian Jamshid: consequently, Sam has been converted into Jam³; which epithet designates one of the Jareja petty governments, the Jam Raj.

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³ They have an infinitely better etymology for this, in being descendants of Jambuvati, one of Hari’s eight wives. [The origin of the term Jām is very doubtful: see Yule, Hobson-Jobson, s.v.]

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These are the most conspicuous of the Yadu race; but there are others who still bear the original title, of which the head is the prince of the petty State of Karauli on the Chambal.

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This portion of the Yadu stock would appear never to have strayed far beyond the ancient limits of the Suraseni,⁴ their ancestral abodes. They held the celebrated Bayana; whence expelled, they established Karauli west, and Sabalgarh east, of the Chambal. The tract under the latter, called Yaduvati, has been wrested from the family by Sindhia. Sri Mathura⁵ is an independent fief of Karauli, held by a junior branch.

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⁴ The Suraseni of Vraj, the tract so named, thirty miles around Mathura.

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⁵ Its chief, Rao Manohar Singh, was well known to me, and was, I may say, my friend. For years letters passed between us, and he had made for me a transcript of a valuable copy of the Mahabharata.

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The Yadus, or as pronounced in the dialects Jadon, are scattered over India, and many chiefs of consequence amongst the Mahrattas are of this tribe.

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There are eight sakha of the Yadu race:

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1. Yadu . . . Chief Karauli.
2. Bhatti . . . Chief Jaisalmer.
3. Jareja . . . Chief Cutch Bhuj.
4. Samecha . . . Muhammadans in Sind.

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5. Madecha . . .
6. Bidman . . . } Unknown [37].
7. Badda . . .
8. Soha . . .

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Tuar, Tonwar, Tomara.—The Tuar, though acknowledged as a subdivision of the Yadu, is placed by the best genealogists as one of the ‘thirty-six,’ a rank to which its celebrity justly entitles it.

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We have in almost every case the etymon of each celebrated race. For the Tuar we have none; and we must rest satisfied in delivering the dictum of the Bardai, who declares it of Pandu origin.

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If it had to boast only of Vikramaditya, the paramount lord of India, whose era, established fifty-six years before the Christian, still serves as the grand beacon of Hindu chronology, this alone would entitle the Tuar to the highest rank. But it has other claims to respect. Delhi, the ancient Indraprastha, founded by Yudhishthira, and which tradition says lay desolate for eight centuries, was rebuilt and peopled by Anangpal Tuar, in S. 848 (A.D. 792), who was followed by a dynasty of twenty princes, which concluded with the name of the founder, Anangpal, in S. 1220 (A.D. 1164),¹ when, contrary to the Salic law of the Rajputs, he abdicated (having no issue) in favour of his grandchild, the Chauhan Prithviraja.

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¹ [Vigraha-rāja, known as Visaladeva, Bisal Deo, in the middle of the twelfth century, is alleged to have conquered Delhi from a chief of the Tomara clan. That chief was a descendant of Anangapāla, who, a century before, had built the Red Fort (Smith, EHI, 386).]

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The Tuar must now rest on its ancient fame; for not an independent possession remains to the race² which traces its lineage to the Pandavas, boasts of Vikrama, and which furnished the last dynasty, emperors of Hindustan.

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² Several Mahratta chieftains deduce their origin from the Tuar race, as Ram Rao Phalkia, a very gallant leader of horse in Sindhia's State.

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It would be a fact unparalleled in the history of the world, could we establish to conviction that the last Anangpal Tuar was the lineal descendant of the founder of Indraprastha; that the issue of Yudhishthira sat on the throne which he erected, after a lapse of 2250 years Universal consent admits it, and the fact is as well established as most others of a historic nature of such a distant period : nor can any dynasty or family of Europe produce evidence so strong as the Tuar, even to a much less remote antiquity.

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The chief possessions left to the Tuars are the district of Tuargarh, on the right bank of the Chambal towards its junction with the Jumna, and the small [88] chieftainship of Patan Tuarvati in the Jaipur State, and whose head claims affinity with the ancient kings of Indraprastha.

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Rāthor.—A doubt hangs on the origin of this justly celebrated race. The Rathor genealogies trace their pedigree to Kusa, the second son of Rama ; consequently they would be Suryavansa. But by the bards of this race they are denied this honour ; and although Kushite, they are held to be the descendants of Kasyapa, of the Solar race, by the daughter of a Daitya (Titan). The progeny of Hiranyakasipu is accordingly stigmatized as being of demoniac origin. It is rather singular that they should have succeeded to the Lunar race of Kusanabha, descendants of Ajamidha, the founders of Kanauj. Indeed, some genealogists maintain the Rathors to be of Kusika race.

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The pristine locale of the Rathors is Gadhipura, or Kanauj, where they are found enthroned in the fifth century ; and though beyond that period they connect their line with the princes of Kosala or Ayodhya, the fact rests on assertion only.

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From the fifth century their history is cleared from the mist of ages, which envelops them all prior to this time ; and in the period approaching the Tatar conquest of India, we find them contesting with the last Tuar and Chauhan kings of Delhi, and the Balakaraes of Anhilwara, the right to paramount importance amidst the princes of Ind. The combats for this phantom supremacy destroyed them all. Weakened by internal strife, the Chauhan of Delhi fell, and his death exposed the north-west frontier. Kanauj followed ; and while its last prince, Jaichand, found a grave in the Ganges, his son sought an asylum in Marusthali, ‘ the regions of death.’¹ Siahji was this son ; the founder of the Rathor dynasty in Marwar, on the ruins of the Pariharas of Mandor. Here they brought their ancient martial spirit, and a more valiant being exists not than can be found amongst the sons of Siahji. The Mogul emperors were indebted for half their conquests to the *Lakh Tarwar Rathoran*, ‘ the 100,000 swords of the Rathors ’; for it is beyond a doubt that 50,000 of the blood of Siahji have been embodied at once. But enough of the noble Rathors for the present.

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¹ [This is a pure myth (Smith, EHI, 385, 413).]

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The Rathor has twenty-four sakha : Dhandal, Bhadel, Chachkit, Duharia, Khokra, Badara, Chajira, Ramdeva, Kabria, Hatundia, Malavat, Sunda, Katecha, Maholi, Gogadeva, Mahecha, Jaisingha, Mursia, Jobsia, Jora, etc., etc.¹ [89].

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¹ [For a fuller list, see *Census Report, Rajputana*, 1911, i. 255 f.]

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*Rathor Gotracharya*.—Gotama ² Gotra (race),—Mardawandani Sakha (branch),—Sukracharya Guru (Regent of the planet Venus, Preceptor),—Garupata Agni,³—Pankhani Devi (tutelary goddess, winged).⁴

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² From this I should be inclined to pronounce the Rathors descendants of a race (probably Scythic) professing the Buddhist faith, of which Gotama was the last great teacher, and disciple of the last Buddha Mahivira, in S. 477 (A.D. 533). [Buddhism and Jainism are, as usual, confused.]

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³ Enigmatical—‘ Clay formation by fire ’ (agni).

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⁴ [The Kuldevi, or family goddess, of the Rāthors in Nāgnaichiān, whose original title was Rājeswari or Ratheswari, her present name being taken from the village of Nāgāna in Pachbhadra ; and she has a temple in the Jodhpur fort, with shrines under the *nīm* tree (*Azadirachta Indica*) which is held sacred in all Rathor settlements (*Census Report, Marwar*, 1891, ii. 25).]

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Kachhwāha.—The Kachhwaha race ⁵ is descended from Kusa, the second son of Rama. They are the Kushites ⁶ as the Rajputs of Mewar are the Lavites of India. Two branches migrated from Kosala : one founded Rohtas on the Son, the other established a colony amidst the ravines of the Kuwari, at Lahar.⁷ In the course of time they erected the celebrated fortress of Narwar, or Nirwar, the abode of the celebrated Raja Nala, whose descendants continued to hold possession throughout all the vicissitudes of the Tatar and Mogul domination, when they were deprived of it by the Mahrattas, and the abode of Nala is now a dependency of Sindhia.

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⁵ Erroneously written and pronounced Kutchwaha.

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⁶ The resemblance between the Kushite Ramesa of Ayodhya and the Rameses of Egypt is strong. Each was attended by his army of satyrs, Anubis and Cynocephalus, which last is a Greek misnomer, for the animal bearing this title is of the Simian family, as his images (in the Turin museum) disclose, and the brother of the faithful Hanuman. The comparison between the deities within the Indus (called Nilab, ‘ blue waters ’) and those of the Nile in Egypt, is a point well worth discussion. [These speculations are untenable.]

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⁷ A name in compliment, probably, to the elder branch of their race, Lava.

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In the tenth century a branch emigrated and founded Amber, dispossessing the aborigines, the Minas, and adding from the Rajput tribe Bargujar, who held Rajor and large possessions around. But even in the twelfth century the Kachhwahas were but principal vassals to the Chauhan king of Delhi; and they have to date their greatness, as the other families (especially the Ranas of Mewar) of Rajasthan their decline, from the ascent of the house of Timur to the throne of Delhi. The map shows the limits of the sway of the Kachhwahas, including their branches, the independent Narukas of Macheri, and the tributary confederated Shaikhavats. The Kachhwaha subdivisions have been mislaid;¹ but the present partition into Kothris (chambers), of which there are twelve, shall be given in their annals.

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¹ [See a list in *Census Report, Rajputana*, 1911, i. 255.]

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Agnikulas, Pramāra.—1st Pramara. There are four races to whom the Hindu genealogists have given Agni, or the element of fire, as progenitor. The Agnikulas are therefore the sons of Vulcan, as the others are of Sol,² Mercurius, and Terra [90].

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² There is a captivating elegance thrown around the theogonies of Greece and Rome, which we fail to impart to the Hindu; though that elegant scholar, Sir William Jones, could make even Sanskrit literature fascinating; and that it merits the attempt intrinsically, we may infer from the charm it possesses to the learned chieftain of Rajasthan. That it is perfectly analogous to the Greek and Roman, we have but to translate the names to show. For instance :—

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The Agnikulas are the Pramara, the Parihara, the Chalukya or Solanki, and the Chauhan.³

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³ [Hoernle (*JRAS*, 1905, p. 20) believes that the Parihāras were the only sept which claimed fire-origin before Chand (*flor.* A.D. 1191). But a legend of the kind was current in South India in the second century A.D. (*IA*, xxxiv. 263).]

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That these races, the sons of Agni, were but regenerated, and converted by the Brahmans to fight their battles, the clearest interpretations of their allegorical history will disclose; and,

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as the most ancient of their inscriptions are in the Pali character, discovered wherever the Buddhist religion prevailed, their being declared of the race of Tasta or Takshak,¹ warrants our asserting the Agnikulas to be of this same race, which invaded India about two centuries before Christ. It was about this period that Parsvanatha the twenty-third Buddha,² appeared in India; his symbol, the serpent. The legend of the snake (Takshak) escaping with the celebrated work Pingala, which was recovered by Garuda, the eagle of Krishna, is purely allegorical; and descriptive of the contentions between the followers of Parswanatha, figured under his emblem, the snake, and those of Krishna, depicted under his sign, the eagle.

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¹ Figuratively, ‘the serpent.’

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² To me it appears that there were four distinguished Buddhas or wise men, teachers of monotheism in India, which they brought from Central Asia, with their science and its written character, the arrow or nail-headed, which I have discovered wherever they have been,—in the deserts of Jaisalmer, in the heart of Rajasthan, and the shores of Saurashtra; which were their nurseries. The first Budha is the parent of the Lunar race, A.C. 2250. The second (twenty-second of the Jains), Nemnath, A.C. 1120. The third (twenty-third do. ), Parsawanath, A.C. 650. The fourth (twenty-fourth do. ), Mahivira, A.C. 533. [The author confuses Budha, Mercury, with Buddha, the Teacher, and mixes up Buddhists with Jains.]

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The worshippers of Surya probably recovered their power on the exterminating civil wars of the Lunar races, but the creation of the Agnikulas is expressly stated to be for the preservation of the altars of Bal, or Iswara, against the Daityas, or Atheists.

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The celebrated Abu, or Arbuda, the Olympus of Rajasthan, was the scene of contention between the ministers of Surya and these Titans, and their relation might, with the aid of imagination, be equally amusing with the Titanic war of the ancient poets of the west [91]. The Buddhists claim it for Adinath, their first Buddha; the Brahmans for Iswara, or, as the local divinity styled Achaleswara.³ The Agnikunda is still shown on the summit of Abu, where the four races were created by the Brahmans to fight the battles of Achaleswara and polytheism, against the monotheistic Buddhists, represented as the serpents or Takshaks. The probable period of this conversion has been hinted at; but of the dynasties issuing from the Agnikulas, many of the princes professed the Buddhist or Jain faith, to periods so late as the Muhammadan invasion.

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³ Achal, ‘immovable,’ eswara, ‘lord.’

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The Pramara, though not, as his name implies, the ‘chief warrior,’ was the most potent of the Agnikulas. He sent forth thirty-five sakha, or branches, several of whom enjoyed extensive sovereignties. ‘The world is the Pramar’s,’ is an ancient saying, denoting their extensive sway; and the Naukot¹ Marusthali signified the nine divisions into which the country, from the Sutlej to the ocean, was partitioned amongst them.

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¹ It extended from the Indus almost to the Jumna, occupying all the sandy regions, Naukot, Arbuda or Abu, Dhat, Mandodri, Kheralu, Parkar, Lodorva, and Pugal.

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Maheswar, Dhar, Mandu, Ujjain, Chandrabhaga, Chitor, Abu, Chandravati, Mhau Maidana, Parmavati, Umarkot, Bakhar, Lodorva, and Patan are the most conspicuous of the capitals they conquered or founded.

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Though the Pramara family never equalled in wealth the famed Solanki princes of Anhilwara, or shone with such lustre as the Chauhan, it attained a wider range and an earlier consolidation of dominion than either, and far excelled in all, the Parihara, the last and least of the Agnikulas, which it long held tributary.

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Maheswar, the ancient seat of the Haihaya kings, appears to have been the first seat of government of the Pramaras. They subsequently founded Dharanagar, and Mandu on the crest of the Vindhya hills; and to them is even attributed the city of Ujjain, the first meridian of the Hindus, and the seat of Vikrama.

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There are numerous records of the family, fixing eras in their history of more modern times; and it is to be hoped that the interpretation of yet undeciphered inscriptions may carry us back beyond the seventh century.

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The era² of Bhoj, the son of Munja, has been satisfactorily settled; and an [92] inscription³ in the nail-headed character, carries it back a step further,⁴ and elicits an historical fact of infinite value, giving the date of the last prince of the Pramaras of Chitor, and the consequent accession of the Guhilots.

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² See *Transactions of the Royal Asiatic Society*, vol. i. p. 227. [Rāja Munja of Mālwa reigned A.D. 974–995. The famous Bhoja, his nephew, not his son, 1018–60 (Smith, *EHI*, 395).]

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³ Which will be given in the *Transactions of the Royal Asiatic Society*.

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⁴ S. 770, or A.D. 714.

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The Nerbudda was no limit to the power of the Pramaras. About the very period of the foregoing inscription, Ram Pramar held his court in Telingana, and is invested by the Chauhan Bard, Chand, with the dignity of paramount sovereign of India, and head of a splendid feudal¹ association, whose members became independent on his death. The Bard makes this a voluntary act of the Pramaras; but coupled with the Guhilots' violent acquisition of Chitor, we may suppose the successor of Ram was unable to maintain such supremacy.

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¹ “When the Pramar of Tilang took sanctuary with Har, to the thirty-six tribes he made gifts of land. To Kehar he gave Katehr, to Rae Pahar the coast of Sind, to the heroes of the shell the forest lands. Ram Pramar of Tilang, the Chakravartin lord of Ujjain, made the gift. He bestowed Delhi on the Tuars, and Patan on the Chawaras; Sambhar on the Chauhans, and Kanauj on the Kamdhuj; Mardes on the Parihar, Sorath on the Jadon, the Deccan on Jawala, and Cutch on the Charan” (Poems of Chand). [This is an invention of the courtly bard.]

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While Hindu literature survives the name of Bhoj Pramara and ‘the nine gems’ of his court cannot perish; though it is difficult to say which of the three² princes of this name is particularly alluded to, as they all appear to have been patrons of science.

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² The inscription gives S. 1100 (A.D. 1044) for the third Bhoj: and this date agrees with the period assigned to this prince in an ancient Chronogrammatic Catalogue of reigns embracing all the Princes of the name of Bhoj, which may therefore be considered authentic. This authority assigns S. 631 and 721 (or A.D. 575 and 665) to the first and second Bhoj.

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Chandragupta, the supposed opponent of Alexander, was a Maurya, and in the sacred genealogies is declared of the race of Takshak. The ancient inscriptions of the Pramars, of which the Maurya is a principal branch, declare it of the race of Tasta and Takshak, as does that now given from the seat of their power, Chitor.³

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³ Herbert has a curious story of Chitor being called Taxila; thence the story of the Ranas being sons of Porus. I have an inscription from a temple on the Chambal, within the ancient limits of Mewar, which mentions Takshasilanagara, ‘the stone fort of the Tak,’ but I cannot apply it. The city of Toda (Tonk, or properly Tanka) is called in the Chauhan chronicles, Takatpur. [Takshasila, the Taxila of the Greeks, the name meaning ‘the hewn rock,’ or more probably, ‘the rock of Taksha,’ the Nāga king, is the modern Shāhderi in the Rāwalpindi District, Panjāb (IGI, xxii. 200 f.).]

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Salivahana, the conqueror of Vikramaditya, was a Takshak, and his era set aside that of the Tuar in the Deccan.

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Not one remnant of independence exists to mark the greatness of the Pramaras: ruins are the sole records of their power. The prince of Dhat,¹ in the Indian [93] desert, is the last phantom of royalty of the race; and the descendant of the prince who protected Humayun, when driven from the throne of Timur, in whose capital, Umarkot, the great Akbar was born, is at the foot of fortune's ladder; his throne in the desert, the footstool of the Baloch, on whose bounty he is dependent for support.

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¹ Of the Sodha tribe, a grand division of the Pramaras, and who held all the desert regions in remote times. Their subdivisions, Umra and Sumra, gave the names to Umarkot and Umrasumra, in which was the insular Bakhar, on the Indus: so that we do not misapply etymology, when we say in Sodha we have the Sogdoi of Alexander.

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Among the thirty-five sakha of the Pramaras the Vihal was eminent, the princes of which line appear to have been lords of Chandravati, at the foot of the Aravalli. The Rao of Bijolia, one of the sixteen superior nobles of the Rana's court, is a Pramara of the ancient stock of Dhar, and perhaps its most respectable representative.

Thirty-Five Sakha of the Pramaras

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*Mori [or Maurya].*—Of which was Chandragupta, and the princes of Chitor prior to the Guhilot.

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*Sodha.*—Sogdoi of Alexander, the princes of Dhat in the Indian desert.

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*Sankhla.*—Chiefs of Pugal, and in Marwar.

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*Khair.*—Capital Khairalu.

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*Umra and Sumra.*—Anciently in the desert, now Muhammadans.

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*Vihal, or Bihal.*—Princes of Chandravati.

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*Mepawat.*—Present chief of Bijolia in Mewar.

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*Balhar.*—Northern desert.

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*Kaba.*—Celebrated in Saurashtra in ancient times, a few yet in Sirohi.

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*Umata.*—The princes of Umatwara in Malwa, there established for twelve generations. Umatwara is the largest tract left to the Pramaras. Since the war in 1817, being under the British interference, they cannot be called independent.

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| *Rehar* | . | . |
| *Dhunda* | . | . |
| *Sorathia* | . | . |
| *Harer*² | . | . |

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² [For a different list see *Census Report Rajputana*, 1911, i. 255.]

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Besides others unknown; as Chaonda, Khejar, Sagra, Barkota, Puni, Sampal, Bhiba, Kalpusar, Kalmoh, Kohila, Papa, Kahoria, Dhand, Deba, Barhar, Jipra, Posra, Dhunta, Rikamva, and Taika. Many of these are proselytes to Islamism, and several beyond the Indus [94].

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Chahuman or Chauhan.—On this race so much has been said elsewhere,¹ that it would be superfluous to give more than a rapid sketch of them here.

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¹ See *Transactions of the Royal Asiatic Society*, vol. i. p. 133, ‘Comments on a Sanskrit Inscription.’

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This is the most valiant of the Agnikulas, and it may be asserted not of them only, but of the whole Rajput race. Actions may be recorded of the greater part of each of the Chhattis-kula, which would yield to none in the ample and varied pages of history; and though the ‘Talwar Rathoran’ would be ready to contest the point, impartial decision, with a knowledge of their respective merits, must assign to the Chauhan the van in the long career of arms.

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Its branches (sakha) have maintained all the vigour of the original stem; and the Haras, the Khichis, the Deoras, the Sonigiras, and others of the twenty-four, have their names immortalised in the song of the bard.

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The derivation of Chauhan is coeval with his fabulous birth: ‘the four-handed warrior’ (*Chatur-bhuja Chatur-bahu Vira*). All failed when sent against the demons, but the Chauhan, the last creation of the Brahmans to fight their battles against infidelity.

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A short extract may be acceptable from the original respecting the birth of the Chauhan, to guard the rites of our Indian Jove on this Olympus, the sacred Abu: “the Guru of mountains, like Sumer or Kailas, which Achaleswara made his abode. Fast but one day on its summit, and your sins will be forgiven; reside there for a year, and you may become the preceptor of mankind.”

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The Agnikunda Fire-pit.—Notwithstanding the sanctity of Abu, and the little temptation to disturb the anchorites of Bal, “the Munis, who passed their time in devotion, whom desire never approached, who drew support from the cow, from roots, fruits, and flowers,” yet did the Daityas, envying their felicity, render the sacrifice impure, and stop in transit the share of the gods. “The Brahmans dug the pit for burnt-sacrifice to the south-west (nairrit); but the demons¹ raised storms which darkened the air and filled it with clouds of sand, showering ordure, blood, bones and flesh, with every impurity, on their rites. Their penance was of no avail.”

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¹ Asura-Daitya, which Titans were either the aboriginal Bhils or the Scythic hordes.

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Again they kindled the sacred fire; and the priests, assembling round the Agnikunda,² prayed for aid to Mahadeo [95]. “From the fire-fountain a figure issued forth, but he had not a warrior’s mien. The Brahmans placed him as guardian of the gate, and thence his name, Prithivi-dwara.³ A second issued forth, and being formed in the palm (challu) of the hand was named Chalukya. A third appeared and was named Pramara.⁴ He had the blessing of the Rishis, and with the others went against the demons, but they did not prevail. Again Vasishtha,⁵ seated on the lotus, prepared incantations; again he called the gods to aid: and, as he poured forth the libation, a figure arose, lofty in stature, of elevated front, hair like jet, eyes rolling, breast expanded, fierce, terrific, clad in armour, quiver filled, a bow in one hand and a brand in the other, quadriform (Chaturanga),⁶ whence his name, Chauhan.

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² I have visited this classic spot in Hindu mythology. An image of Adipal (the ‘first-created’), in marble, still adorns its embankment, and is a piece of very fine sculpture. It was too sacred a relic to remove.

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³ ‘Portal or door (dwar) of the earth’; contracted to Prithihara and Parihara.

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⁴ ‘The first striker.’

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⁵ [In the Hāra version of the legend the presiding priest is Visvāmitra.]

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⁶ Chatur; anga, ‘body’ [chaturbāhu].

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“Vasishtha prayed that his hope⁷ might be at length fulfilled, as the Chauhan was despatched against the demons. Sakti-devi⁸ on her lion, armed with the trident, descended, and bestowed her blessing on the Chauhan, and as Asapurna, or Kalika, promised always to hear his prayer. He went against the demons; their leaders he slew. The rest fled, nor halted till they reached the depths of hell. Anhal slew the demons. The Brahmans were made happy; and of his race was Prithwiraja.”⁹

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⁷ Asa, ‘hope,’ purna, to ‘fulfil’; whence the tutelary goddess of the Chauhan race, Asapurna.

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⁸ The goddess of energy (Sakti).

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⁹ [Cunningham points out that in the original story only the Chauhan was created from the fire-pit, the reference to other clans being a later addition (ASR, ii. 255).]

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The genealogical tree of the Chauhans exhibits thirty-nine princes, from Anhal, the first created Chauhan, to Prithwiraja, the last of the Hindu emperors of India.¹ But whether the chain is entire we cannot say. The inference is decidedly against its being so; for this creation or regeneration is assigned to an age centuries anterior to Vikramaditya: and we may safely state these converts to be of the Takshak race, invaders of India at a very early period.

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¹ Born in S. 1215, or A.D. 1159. [Anhala or Agnipāla is here the head of the Chauhān line; but a different list appears in the Hammīra Mahākāvya of Nayachhandra Sūri (IA, viii. 55 ff.).]

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Ajaipal is a name celebrated in the Chauhan chronicles, as the founder of the fortress of Ajmer, one of the earliest establishments of Chauhan power.²

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² [Ajmer is commonly said to have been founded by Rāja Aja, A.D. 145. It was founded by Ajayadeva Chauhān about A.D. 1100 (IA, xxv. 162 f.).]

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Sambhar,³ on the banks of the extensive salt lake of the same name, was probably anterior to Ajmer, and yielded an epithet to the princes of this race, who [96] were styled Sambhari Rao. These continued to be the most important places of Chauhan power, until the translation of Prithwiraja to the imperial throne of Delhi threw a parting halo of splendour over the last of its independent kings. There were several princes whose actions emblazon the history of the Chauhans. Of these was Manika Rae, who first opposed the progress of the Muhammadan arms. Even the history of the conquerors records that the most obstinate opposition which the arms of Mahmud of Ghazni encountered was from the prince of Ajmer,⁴ who forced him to retreat, foiled and disgraced, from this celebrated stronghold, in his destructive route to Saurashtra.

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³ A name derived from the goddess Sakambhari, the tutelary divinity of the tribes, whose statue is in the middle of the lake.

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⁴ Dharma Dhiraj, father of Bisaladeva, must have been the defender on this occasion.

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The attack on Manika Rae appears to have been by Kasim, the general of Walid, on the close of the first century of the Hegira.⁵ The second attack was at the end of the fourth century. A third was during the reign of Bisaladeva, who headed a grand confederacy of the Rajput princes against the foes of their religion. The celebrated Udayaditya Pramar is enumerated amongst the chiefs acting in subserviency to the Chauhan prince on this occasion, and as his death has been fixed by unerring records in A.D. 1096, this combination must have been against the Islamite king Maudud, the fourth from Mahmud; and to this victory is the allusion in the inscription on the ancient pillar of Delhi.¹ But these irruptions continued to the captivity and death of the last of the Chauhans, whose reign exhibits a splendid picture of feudal manners.

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⁵ [Muhammad bin Kāsim seems to have marched along the Indus valley, not in the direction of Ajmer (Malik Muhammad Din, Bahawalpur Gazetteer, i. 28).]

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¹ [This is doubtful. Maudūd seems to have not come further south than Siālkot (Al Badaoni, Muntakhabu-t-tawārīkh, i. 49; Elliot-Dowson ii. 273, iv. 139 f., 199 f., v. 160 f.).]

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The Chauhans sent forth twenty-four branches, of whom the most celebrated are the existing families of Bundi and Kotah, in the division termed Haravati. They have well maintained the Chauhan reputation for valour. Six princely brothers shed their blood in one field, in the support of the aged Shah Jahan against his rebellious son Aurangzeb, and of the six but one survived his wounds.

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The Khichis² of Gagraun and Raghugarh, the Deoras of Sirohi, the Sonigiras of Jalor, the Chauhans of Sui Bah and Sanchor, and the Pawechas of Pawagarh, have all immortalized themselves by the most heroic and devoted deeds. Most of these families yet exist, brave as in the days of Prithwiraja.

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² [The author has barely noticed the Khīchis; for an account of them see ASR, ii. 249 ff.]

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Many chiefs of the Chauhan race abandoned their faith to preserve their lands, the Kaimkhani,³ the Sarwanis, the Lowanis, the Kararwanis, and the Bedwanas [97], chiefly residing in Shaikhavati, are the most conspicuous. No less than twelve petty princes thus deserted their faith: which, however, is not contrary to the Rajput creed; for even Manu says, they may part with wife to preserve their land. Isaridas, nephew of Prithwiraja, was the first who set this example.

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³ About Fatehpur Jhunjhunu.

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Twenty-four Sakha of the Chauhans.—Chauhan, Hara, Khichi, Sonigira, Deora, Pabia, Sanchora, Goelwal, Bhadauria, Nirwan, Malani, Purbia, Sura, Madrecha, Sankrecha, Bhurecha, Balecha, Tasera, Chachera, Rosia, Chanda, Nikumbha, Bhawar, and Bankat.⁴

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⁴ [For a different list see Rajputana Census Report, 1911, i. 255.]

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Chalukya or Solanki.—Though we cannot trace the history of this branch of the Agnikulas to such periods of antiquity as the Pramara or Chauhan, it is from the deficiency of materials, rather than any want of celebrity, that we are unable to place it, in this respect, on a level with them. The tradition of the bard makes the Solankis important as princes of Sura on the Ganges, ere the Rathors obtained Kanauj.¹ The genealogical test² claims Lohkot, said to be the ancient Lahore, as a residence, which makes them of the same Sakha (Madhwani) as the Chauhans. Certain it is, that in the eighth century we find the Langahas³ and Togras inhabiting Multan and the surrounding country, the chief opponents of the Bhattis on their establishment in the desert. They were princes of Kalyan, on the Malabar coast,⁴ which city still exhibits vestiges of ancient grandeur. It was from Kalyan that a scion of the Solanki tree was taken, and engrafted on the royal stem of the Chawaras of Anhilwara Patan.

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¹ [The Chalukya is a Gurjara tribe, the name being the Sanskritized form of the old dynastic title, Chalkya, of the Deccan dynasty (A.D. 552–973); and of this Solanki is a dialectical variant (IA, xi. 24; BG, i. Part i. 156, Part ii. 336).]

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² Solanki Gotracharya is thus: “Madhwani Sakha — Bharadwaja Gotra—Garh Lohkot nikas—Sarasvati Nadi (river)—Sama Veda—Kapaliswar Deva—Karduman Rikheswar—Tin Parwar Zunar (zone of three threads)—Keonj Devi—Mahipal Putra (one of the Penates).” [Lohkot is Lohara in Kashmīr (Stein, Rājatarangini, i. Introd. 108, ii. 293 ff.).]

First 171 of 362 passages. Read on

Linked texts (18)

Tārīkh-i Firishta — Muḥammad Qāsim Hindū Shāh Firishta 1606, Persian
Mahābhārata — Vyāsa, Sanskrit
Pṛthvīrāj Rāso — Cand Bardāī, Hindi
Sāmavedasaṃhitā — Sanskrit
Purāṇa — Sanskrit
Valabhi
Mandor
Bayâna
Girnar
Dungarpur
Chotila
Dhank
Kalyana
Ghumli
Vairat
Kumārapālacarita (Prākṛtadvyāśraya) — Hemacandra, Prakrit
Kumārapālacaritra (Cāritrasundara Gaṇi) — Cāritrasundara Gaṇi, Sanskrit
Inscription (EC 9 Bn 108) — Tamil

Annals and Antiquities of Rajasthan, or the Central and Western Rajput States of India v1.c17.s5: Chapter 7

Contents

Chapter 7

List of the Thirty-Six Royal Races of Rajasthan.—Om! Sakambhari Mata

Thirty-Five Sakha of the Pramaras